Oratio et valete
Prayer and farewell
6:18 per omnem orationem et obsecrationem orantes omni tempore in Spiritu: et in ipso vigilantes in omni instantia et obsecratione pro omnibus sanctis: [n. 369]
6:18 By all prayer and supplication praying at all times in the Spirit: and in the same watching with all instance and supplication for all the saints: [n. 369]
6:19 et pro me, ut detur mihi sermo in apertione oris mei [n. 370] cum fiducia, notum facere mysterium Evangelii: [n. 371]
6:19 And for me, that speech may be given me, that I may open my mouth [n. 370] with confidence, to make known the mystery of the Gospel, [n. 371]
6:20 pro quo legatione fungor in catena, ita ut in ipso audeam, prout oportet me loqui. [n. 372]
6:20 For which I am an ambassador in a chain: so that therein I may be bold to speak according as I ought. [n. 372]
6:21 Ut autem et vos sciatis quae circa me sunt, quid agam, omnia vobis nota faciet Tychicus, carissimus frater, et fidelis minister in Domino: [n. 373]
6:21 But that you also may know the things that concern me and what I am doing, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things: [n. 373]
6:22 quem misi ad vos in hoc ipsum, ut cognoscatis quae circa nos sunt, et consoletur corda vestra. [n. 375]
6:22 Whom I have sent to you for this same purpose: that you may know the things concerning us, and that he may comfort your hearts. [n. 375]
6:23 Pax fratribus, et caritas cum fide a Deo Patre et Domino Jesu Christo. [n. 377]
6:23 Peace be to the brethren and charity with faith, from God the Father and the Lord Jesus Christ. [n. 377]
6:24 Gratia cum omnibus qui diligunt Dominum nostrum Jesum Christum in incorruptione. Amen.
6:24 Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.
368. Supra posuit Apostolus quae dixerat de insidiis et armaturis, hic exponit illud quod etiam dixerat de confirmatione et confortatione in potentia Dei: et hoc fit per orationem ad Deum super auxilio divino.
368. Previously the Apostle set down what he had to say about snares and weapons, and now he explains what he had also said concerning a confirmation and strengthening in the power of God. He does this through a prayer to God for divine assistance.
Facit autem tria. Primo monet eos ad orandum pro seipsis, secundo pro aliis, tertio pro ipsomet Apostolo.
He does three things: first, he cautions them to pray for themselves; second, for others; third, for the Apostle himself.
369. Circa primum ponit septem conditiones orationis. Primo quod debet esse perfecta. Unde dicit omnem orationem, quod fit cum in omnibus recurrit quis ad orationem, vel orat pro omni bono.
369. In reference to the first he determines seven conditions for prayer. First, it must be complete. Whence he says by all prayer; this occurs when someone has recourse to prayer in everything, or prays for every good.
Secundo quod sit humilis, non praesumptuosa. Ps. ci, 18: respexit in orationem humilium, et cetera. Quod fit quando homo non putat se exaudiri propter merita sua, sed propter misericordiam divinam. Et ideo dicit obsecrationem, id est per sacrae rei acceptionem. Phil. IV, 6: in omni oratione et obsecratione, cum gratiarum actione petitiones vestrae innotescant apud Deum.
Second, it must be humble and not presumptuous. He has had regard to the prayer of the humble: and he has not despised their petition (Ps 102:17). This happens when a man does not suppose that he is heard on account of his own merits, but on account of the divine mercy. And so he adds and supplication, that is, through an accepting of a sacred reality. In every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6).
Tertio quod sit continua, ibi omni tempore. I Thess. V, 17: sine intermissione orate, in omnibus gratias agite. Ps. XXXIII, 2: benedicam Dominum in omni tempore, scilicet statuto.
Third, prayer must be continual, at all times. Pray without ceasing, in all things give thanks (1 Thess 5:17–18). I will bless the Lord at all times (Ps 34:1), that is, the established times.
Quarto quod sit devota, quia in spiritu. I Cor. XIV, 15: psallam spiritu, psallam et mente, id est, non ut vagus.
Fourth, it should be devout since it is in the spirit. I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15), that is, not in a distracted manner.
Quinto quod sit vigilans, ibi vigilantes. I Petr. IV, 7: estote prudentes, et vigilate in orationibus.
Fifth, it should be vigilant: and in the same watching. Be prudent therefore and watch in prayers (1 Pet 4:7).
Sexto quod sit instans, ibi in omni instantia. Rom. XII, 12: orationi instantes, et cetera.
Sixth, it must be in earnest: with all instance. Instant in prayer (Rom 12:12).
Septimo caritativa, ut scilicet fiat pro omnibus aliis sanctis, ibi et obsecratione pro omnibus sanctis. I Tim. II, 1: obsecro enim primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus, et cetera.
Seventh, it should be charitable, done for all the other saints: and supplication for all the saints. I desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men (1 Tim 2:1).
370. Deinde, ultimo, pro se petit orationes fieri, ibi et pro me. Ubi tria petit pro se, quae cuilibet praedicatori sunt necessaria, scilicet quod os aperiat, et ad praedicandum se praeparet quantum in se est, et detur sibi gratia.
370. Lastly, he asks prayers for himself: and for me. He asks three things for himself which are necessary for any preacher: that his mouth would be opened, that he might prepare himself as much as he can for preaching, and that grace be given him.
Et ut haec tria sibi dentur, petit ut oretur pro se, dicens ut detur mihi sermo in apertione oris mei. Non enim potero loqui, nisi quod dederit mihi Dominus, dicebat ille Balaam, Num. XXII, 18. Unde Dominus, Matth. c. X, 20: non enim vos estis qui loquimini, sed Spiritus, et cetera. Unde dicitur ibidem 19: dabitur enim vobis in illa hora quid loquamini. Hoc autem dictum primo ponit Apostolus. Ut detur, inquit, mihi sermo in apertione oris mei. Col. ult.: orantes simul et pro nobis, ut Deus aperiat nobis ostium sermonis.
In order for these to be granted to him he begs them to pray for him, saying that speech may be given me that I may open my mouth. I cannot speak anything else but what the Lord gives me, as Balaam expressed it (Num 22:38). Hence our Lord affirmed: for it is not you that speak, but the Spirit of your Father who speaks in you (Matt 10:20). He also states there: for it shall be given you in that hour what to speak (Matt 10:19). The Apostle places this petition first, that speech may be given me that I may open my mouth. Praying withal for us also, that God may open unto us a door of speech (Col 4:3).
371. Et ad quid, Paule? Respondet, ut scilicet possim cum fiducia notum facere Evangelii mysterium, pro quo legatione fungor in catena. Et hoc est secundum quod petit, quia non solum est necessarium praedicatori ut detur ei sermo in apertione oris, seu scientiae, sed ut sermonem sibi datum praedicet audacter et cum fiducia. Et hoc est quod dicit cum fiducia, et cetera. Et sic praedicabant apostoli, de quibus Act. IV, 31, quod loquebantur cum fiducia verbum Dei.
371. And for what, Paul? He answers, that I may with confidence make known the mystery of the Gospel, for which I am an ambassador in a chain. This is his second petition. For it is not only necessary for a preacher that the word or knowledge be given him when he talks, but also that he preach the word given him boldly and with assurance. This is what he means by with confidence. This is how the apostles preached, they spoke the word of God with confidence (Acts 4:31).
Commendat autem Apostolus officium praedicationis ab excellentia et altitudine. Unde dicit mysterium Evangelii. Secundo ostendit, quod pro ipso libenter sustinuit tribulationem et ignominiam. Unde dicit pro quo legatione fungor in catena. De his duobus simul Col. ult.: Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi, propter quod et vinctus sum.
The Apostle praises the duty of preaching for its prominence and grandeur. Thus he says the mystery of the Gospel. Then he discloses how he willingly undergoes suffering and ignominy for it, for which I am an ambassador in a chain. These two are spoken of together elsewhere: that God may open unto us a door of speech to speak the mystery of Christ, for which also I am bound (Col 4:3).
372. Et quia dicitur Eccli. XX, 22: ex ore fatui reprobatur parabola, non enim dicit eam tempore suo, ideo Apostolus non solum petit, quod detur sibi sermo, seu praedicandi scientia, sed gratia loquendi cum fiducia, ut scilicet non desisteret ab incepto pro catenis, quibus catenatus erat ab incepto et commisso sibi officio fiducialiter et fideliter prosequendo. Tertio petit, ut detur sibi temporis seu modi congruentia, quia tempus loquendi et tempus tacendi, ut dicitur Eccle. III, 7. Et ideo dicit ut in ipso audeam, prout oportet me loqui. Et certe in omnibus modus et qualitas facit gratum. Et hoc idem petebat Apostolus Col. ult.: ut manifestem illud, ita ut oportet me loqui: quia, ut dicitur Prov. c. XV, 23: sermo opportunus, optimus.
372. And because a parable coming out of a fool’s mouth shall be rejected; for he does not speak it in due season (Sir 20:22). The Apostle does not merely ask that the word or knowledge of preaching be given him. He also prays for the grace of speaking with confidence so that he would not stop what he began on account of the chains by which he was bound; that he might fulfill confidently and faithfully the duty entrusted to him and begun by him. In the third place, he asks that the appropriate time and manner be granted him because there is a time to keep silence, and a time to speak (Eccl 3:7). Therefore he asks that therein I may be bold to speak according as I ought. Certainly among all people it is one’s manner and quality of speaking which makes it acceptable. The Apostle also asked for this elsewhere: that I may make it manifest as I ought to speak (Col 4:4), since a word in due time is best (Prov 15:23).
373. In fine autem huius epistolae Apostolus statum suum Ephesiis manifestat, cum dicit ut autem et vos sciatis, et cetera. Ubi
373. At the end of this letter the Apostle reveals his condition to the Ephesians, at but that you also may know.
primo facit quod dictum est;
first, he does this;
secundo eos more solito salutat, ibi pax fratribus, et cetera.
second, greets them in the customary way, at peace be to the brethren.
In prima parte tria facit.
In the first part he makes three points:
Primo ponitur status sui manifestatio, ibi ut autem et vos sciatis, etc.;
first, he makes known his condition, at but that you also may know;
secundo discipuli nuntiantis multiplex commendatio, ibi Tychicus frater meus charissimus et fidelis, etc.;
second, he recommends, on several accounts, the disciple who brings the news, at Tychichus, my dearest brother and faithful minister;
tertio ostendit finem, pro quo eis manifestat statum suum, quia scilicet est ipsorum consolatio, ibi et consolentur corda vestra.
third, he gives the purpose why he makes his condition known to them, namely, for their consolation, at that he may comfort your hearts.
374. Dicit ergo: ut autem vos sciatis quae circa me sunt, quid agam, omnia nota vobis faciet, et cetera. Quasi dicat Apostolus: pro mysterio Evangelii, pro quo catenatus sum, volo quod sciatis quod catena et omnes tribulationes et omnia supplicia, quae in credito officio inferuntur, non me angunt, nec cor mutant, nec pervertunt interius, nec attingunt; sed certe sic angor de istis, quod omnia circa me sunt, non intra.
374. But that you also may know the things that concern me and what I am doing. As though the Apostle said: for the sake of the mystery of the Gospel, on account of which I am imprisoned, I want you to know that chains and all tribulations and all torments, inflicted while discharging the duty entrusted to me, do not cause me anxiety. Neither do they change my heart or ruin me interiorly, nor do they even touch me; but, of course, I am disturbed by what goes on around me, not about what is within me.
375. Et quia non possum ire ad annuntiandum vobis, utpote catenatus, omnia nota faciet vobis Tychicus frater meus charissimus et fidelis minister in Domino. Et ideo secure credatis ei de omnibus. Lc. XII, 42: quis, putas, est fidelis servus et prudens, et cetera. Et iste certe est talis, quem misi ad vos in hoc ipsum, ut cognoscatis quae circa nos sunt. Et haec est discipuli commendatio.
375. Since I am not able to leave, chained as I am, to tell you, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things. Thus you can safely believe him about all these matters. Who do you think is the faithful and wise steward? (Luke 12:42). He surely is such whom I have sent to you for this same purpose, that you may know the things concerning us. This is the disciple’s recommendation.
376. Et ad quid? Ut consoletur corda vestra.
376. And what for? That he may comfort your hearts.
377. Deinde cum dicit pax fratribus, etc., ponit Apostolus consuetam salutationem. Et advertendum est, quod licet gratia praecedat pacem et caritatem mutuam hominum ad se invicem, et ad Deum quo ad collationem (quia non est pax impiis, dicit Dominus), tamen quo ad executionem gratiae et veritatis et caritatis conservationem, pax praecedit suo modo. Et ideo primo optat eis pacem ad se invicem et caritatem ad Deum, dicens: pax fratribus, et caritas cum fide.
377. Next, when he says peace be to the brethren the Apostle writes his usual greeting. And notice that although the bestowal of grace precedes peace and the mutual love of men among themselves and with God since there is no peace to the wicked, says the Lord (Isa 57:21), nevertheless, in its own way peace does precede the putting of grace into practice and the preservation of truth and charity. Hence, he first wishes that they have peace with one another and charity toward God—peace be to the brethren and charity with faith.
Et quia licet pax et caritas multum faciant ad gratiae conservationem, tamen quia semper supponunt ipsam gratiam, sine qua haberi non possunt, ideo optat eis gratiam. Unde dicit: gratia cum omnibus, qui diligunt Dominum nostrum Iesum Christum in incorruptione. Amen.
Peace and charity contribute greatly toward the preservation of grace; yet, since they always presuppose grace—they could not be had without it—on this account he prays that they receive grace. Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.