4:2 Orationi instate, vigilantes in ea in gratiarum actione: [n. 182]
4:2 Be instant in prayer: watching in it with thanksgiving. [n. 182]
4:3 orantes simul et pro nobis, ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi (propter quod etiam vinctus sum), [n. 184]
4:3 Praying 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): [n. 184]
4:4 ut manifestem illud ita ut oportet me loqui.
4:4 That I may make it manifest as I ought to speak.
4:5 In sapientia ambulate ad eos, qui foris sunt: tempus redimentes. [n. 186]
4:5 Walk with wisdom towards them who are without, redeeming the time. [n. 186]
4:6 Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo oporteat vos unicuique respondere. [n. 188]
4:6 Let your speech be always in grace seasoned with salt: that you may know how you ought to answer every man. [n. 188]
4:7 Quae circa me sunt, omnia vobis nota faciet Tychicus, carissimus frater, et fidelis minister, et conservus in Domino: [n. 189]
4:7 All the things that concern me, Tychicus, our dearest brother and faithful minister and fellow servant in the Lord, will make known to you. [n. 189]
4:8 quem misi ad vos ad hoc ipsum, ut cognoscat quae circa vos sunt, et consoletur corda vestra,
4:8 What I have sent to you for this same purpose, that he may know the things that concern you and comfort your hearts:
4:9 cum Onesimo carissimo, et fideli fratre, qui ex vobis est. Omnia, quae hic aguntur, nota facient vobis.
4:9 With Onesimus, a most beloved and faithful brother, who is one of you. All things that are done here, they shall make known to you.
4:10 Salutat vos Aristarchus concaptivus meus, et Marcus consobrinus Barnabae, de quo accepistis mandata: si venerit ad vos, excipite illum: [n. 191]
4:10 Aristarchus, my fellow prisoner, greets you: and Mark, the cousin german of Barnabas, concerning whom you have received commandments. If he come unto you, receive him. [n. 191]
4:11 et Jesus, qui dicitur Justus: qui sunt ex circumcisione: hi soli sunt adjutores mei in regno Dei, qui mihi fuerunt solatio.
4:11 And Jesus who 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.
4:12 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.
4:12 Epaphras greets 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.
4:13 Testimonium enim illi perhibeo quod habet multum laborem pro vobis, et pro iis qui sunt Laodiciae, et qui Hierapoli.
4:13 For I bear him testimony that he has much labor for you and for them who are at Laodicea and them at Hierapolis.
4:14 Salutat vos Lucas, medicus carissimus, et Demas.
4:14 Luke, the most dear physician, greets you: and Demas.
4:15 Salutate fratres, qui sunt Laodiciae, et Nympham, et quae in domo ejus est, ecclesiam.
4:15 Greet the brethren who are at Laodicea: and Nymphas and the church that is in his house.
4:16 Et cum lecta fuerit apud vos epistola haec, facite ut et in Laodicensium ecclesia legatur: et eam, quae Laodicensium est, vos legatis.
4:16 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.
4:17 Et dicite Archippo: Vide ministerium, quod accepisti in Domino, ut illud impleas. [n. 193]
4:17 And say to Archippus: take heed to the ministry which you have received in the Lord, that you fulfill it. [n. 193]
4:18 Salutatio, mea manu Pauli. Memores estote vinculorum meorum. Gratia vobiscum. Amen. [n. 194]
4:18 The greeting of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen. [n. 194]
182. Supra posuit specialia documenta ad singulos status hominum, hic ponit pertinentia ad omnes, tamen respectu diversorum. Et
182. Above, Paul gave specific teachings for each class of persons; here he gives instructions to everyone.
primo ostendit qualiter se habeant ad alios;
First, he shows what their relationship to others ought to be;
secundo qualiter ad ipsos alii se habeant, ibi quae circa me, et cetera.
and second, how some will be acting towards them, at all the things that concern me.
Iterum prima in duas, quia
In regard to the first he does two things.
primo ostendit quomodo se habeant ad ipsummet Apostolum, eorum praelatum;
First, he shows how they should act towards him, the Apostle, their prelate;
secundo quomodo ad alios, maxime infideles, ibi in sapientia.
and second, towards others, especially unbelievers, at walk with wisdom.
Circa primum duo facit, quia
In regard to the first he does two things.
primo incitat eos universaliter ad orandum;
First, he urges them to pray in general;
secundo ut orent pro eo, ibi orantes.
second, to pray for him, at praying for us also.
183. Debet autem oratio habere tria, scilicet quod sit assidua, grata, et vigilans.
183. Prayer should have three characteristics: it should be constant, alert, and with gratitude.
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.
It should be constant, and so Paul says, be instant in prayer, that is, pray with perseverance: pray constantly (1 Thess 5:17); they ought always to pray and not lose heart (Luke 18:1).
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.
It should also be alert, so that the mind does not become oppressed; and so Paul adds, watching: watch with your prayers (1 Pet 4:7); all night he continued in prayer to God (Luke 6:12).
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.
Prayer should also be with gratitude, that is, with thanksgiving; for if we are ungrateful for the good things we have received, we do not deserve new favors. And so Paul continues, with thanksgiving: give thanks in all circumstances (1 Thess 5:18); and in Philippians we have but in everything by prayer and supplication with thanksgiving (Phil 4:6).
184. 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. 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.
184. Next, Paul asks them to pray for him, saying, praying for us also, because subjects should pray for their prelates; for their prelates watch over them, and the welfare of the prelates affects all of their subjects: pray for us, that the word of the Lord may speed on and triumph (2 Thess 3:1). They should pray that God may open unto us a door of speech, that is, the door of our mouth, through which the words coming from our heart pass; and they should pray that God give to Paul the grace to preach his word in a fitting manner. This opening also points to something great: and he opened his mouth and taught them (Matt 5:2); and so Paul adds, to speak the mystery of Christ: he utters mysteries in the Spirit (1 Cor 14:2). And I, Paul, need these things, because I am suffering for the word of Christ. And so you must pray that I can do so boldly: the Gospel for which I am suffering and wearing fetters like a criminal (2 Tim 2:9). You must pray that God may open, that is, unblock, to us a door for the word.
185. 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.
185. There are three obstacles which can block the word. One is fear, and so Paul says, for which I also am bound. The second is its profundity, so that it cannot be understood by the faithful; and so Paul says, that I may make it manifest. The third obstacle is that the way it is preached or the time may not be appropriate; and so Paul says, as I ought to speak. But I brethren, could not address you as spiritual men, but as men of the flesh (1 Cor 3:1); who then is the faithful and wise steward whom his master will set over his household, to give them their portion of food at the proper time? (Luke 12:42).
186. Consequenter cum dicit in sapientia, etc., ostendit quomodo se habeant ad extraneos, et
186. Then when he says, walk with wisdom, he shows how they should act towards outsiders:
primo in conversatione;
first, as to their manner of life;