返回In the Letter of the Blessed Paul to the Colossians.
In the Letter of the Blessed Paul to the Colossians.
In the Letter of the Blessed Paul to the Colossians.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
The pseudo-Apostles of the Colossians were striving to overturn, so that after the preaching of Epaphras or Archippus they would entangle the simplicity of their minds with philosophical discussions: lest they despise the principles of the elements, by which human life is governed as if by a rudder. Therefore the Apostle exhorts and warns them in his letter not to consider any hope other than Christ, and not to be deceived.Chapter I.
(Vers. 1, 2, 3.)
(Verse 1, 2, 3.) Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. The beginning of the letter follows the usual custom, in which he continues to address the saints and faithful brothers, expressing his desire for the grace of God to abide with them through Christ.(Vers. 4, 5, 6.)
(Verse 4, 5, 6.) We give thanks to God and to the Father of our Lord Jesus Christ, always praying for you, having heard of your faith in Christ Jesus and of the love which you have for all the saints, because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel which has come to you, just as in all the world it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth. Then, because of the love they had for the saints, they believed that their hope in God was strong, and that God would reward those who believed and loved one another, according to Christ, whose name has reached all the nations, so that they may multiply in their faith.(Vers. 7, 8.)
(Ver. 7, 8.) And it is fruitful and growing, as it is also in you, since the day you heard and understood the grace of God in truth, as you learned from Epaphras, our beloved fellow servant. He is a faithful minister of Christ for you, and he has made known to us your love in the Spirit. Following the example of the other Gentile churches, you continue to grow and produce vital fruit with joyful speech. So that from the grace they have received from God, they may increase both in number and in deed, adding to their faith and making them brothers and sisters in Christ. For many were attracted by the example of those good works, as attested by Epaphras, who served them as Christ's grace in place of an apostle, which they immediately embraced like a spiritual drink in the love of the Lord, which is not in the flesh, but in the spirit.(Vers. 9, 10.)
(Ver. 9, 10.) Therefore, from the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God. The Apostle, hearing their devoted and ready willingness in the faith of Christ, prays for them, that with a more inclined knowledge of God's will, they may fulfill devotion with reasonable works, which they had learned from the heard faith of Christ, so that their faithful dedication and strength of faith, while producing something without consultation and without skill, may not lose the fruit of their labor. For this is eagerly accepted, because it is done with a devoted and wise mind.(Vers. 11, 12, 13.)
(Vers. 11, 12, 13.) Growing and increasing in the knowledge of God, taking strength in every virtue according to the power of His glory, with all patience and longsuffering, giving thanks to God the Father, who has called you to share in the inheritance of the saints in the light, who has delivered us from the power of darkness and transferred us into the kingdom of His beloved Son. May their works increase with knowledge, so that they may not be ignorant of the hope of their faith; for then they will be firm and steadfast, if they consider the things promised for the faith and the greatness of the glory of God's majesty in patience; so that they may endure with longsuffering the human race, which in its impiety not only neglects the Creator, but also persecutes those who love Him; so that they too may be patient, enduring insults and curses from unbelievers, or if they suffer oppression, awaiting the judgement of God without doubt, and rejoicing even more in the promised life with thanksgiving to God, who has deemed it worthy to call and lead the Gentiles into the promise of the Jews, which is eternal light, i.e., eternal life, everlasting truth. For we have been freed from the condition of darkness, that is, rescued from hell, in which we were held by the devil as well as by our own sin, through faith we have been transferred into the heavenly kingdom of the Son of God; so that God might show us the depth of His love for us, when He lifted us up from the depths of hell and brought us into heaven with His true Son. Now all believers, who are devoted with fixed minds, leaving the world, are led into heaven by the guidance of the Father's right hand angel, which was not granted before defeated death.(Vers 14.)
(Verse 14) In whom we have redemption, and the forgiveness of sins. In the kingdom of His Son, God has transferred us, through whom He has redeemed and set free; for the forgiveness of sins sets free those who were once held captive by debts that they might not be held bound. For without the faith of Christ, no one has come forth from Hell; for one bound by sins cannot exit the gates of Tartarus. He is the invisible image of God. The invisible image of God cannot be visible, otherwise it is not an image; for what is invisible cannot be painted, nor can the visible see the invisible; for either it is a body that is seen, or a figure, or some formed substance that is brought forth by the eyes’ glance, and yet the whole is still a body: but how can God, who is separate from all these things, have a visible image? But it is said in this way, so that the Son may be understood to be such as the Father is; so that because he is of him, and does not differ from him in the divinity of nature, he may be called his image and form; lest another god be believed by the unfaithful, even though this is contained in the name itself; for this reason, the true Son of God is called, so that it is believed to be of him. But because of a bad understanding, it is also added that he is called his image; so that when he appears, even though in human form, or certainly in fire, as to Moses (Exod. III, 2), it is understood that he is not the Father himself, but the Son: and by the fact that he is called his image, it is believed that he does not differ from him. Where he says to Philip: Philip, whoever sees me sees the Father also. How do you say: Show us the Father? Do you not believe that I am in the Father and the Father is in me? (John 14:9). This is the unity and substance of the Father and the Son, that they are in each other; so that whoever sees the Son, sees the Father also. Now let us see how the Son was seen; so that we may understand in what way Philip, by seeing the Son, sees the Father also. Indeed, by their intellect they have seen the Son of divine works, not with physical eyes. The Son, who has accomplished these works, said that He is of the Father, in order to show the unity of power. He was also seen in a similar manner by Jacob, from which he received the name Israel, that is, a man who sees God (Gen. 32:28). For this reason, He is called the image of the invisible God, so that He Himself may be understood to be God, who is seen by the intellect. However, the Father has never appeared in any way, as it is stated in the Gospel: No one has ever seen God (John 1:18).(Vers. 16.)
(Verse 16) The firstborn of all creatures. Before every creature, he testifies that the Son, begotten and not created, was born; so that his birth be distinguished from the creation of creatures: and to make this completely clear, he added:For in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. Therefore, those things which were done by Him, are said to be done through Him, because He was born for this purpose, that He might create the creature: that is, to have made it in Him and through Him. For His birth does not profit Himself, but us; because He who was in these things had no need to be born. How then is the only Son of God the Father, how does He Himself know what things are uncreated of God the Father? For He was in God, who proceeded from God, so that He might be one God: and thus it happens, that there is neither any diminution of the Father, nor any progress of the Son, when He is born. And in order to clearly explain what and how great the power of the Son is, he shows what exists through him, namely Thrones, Dominions, and Principalities, and Powers; so that, therefore, it is believed that there is absolutely nothing less in him than in the Father.
(Vers. 17.)
(Verse 17.) And he is before all. Before all he is; because he alone was born of God the Father, from the ungenerated substance of God. But by his power, which he has through generation from the Father, they subsisted; not that there is a sharing of substance with him, but they began to exist by the will of God the Father, with the Son acting. And all things consist in him. They consist in him, because without him they are nothing; for if they are not subject to him, they will go astray and become liable to destruction.(Vers. 18.)
(Verse 18.) And he is the head of the body, the Church, who is the beginning, the firstborn from the dead, that in all things he may have the preeminence. Christ is the head of the Church, if indeed all celestial and terrestrial beings have one mind, so that they may be the Church, which is of one faith. But if, lacking the head, they are cut off from the whole body, that is, from their Creator, they will be carried away by a certain insanity and vanity. He is the beginning, the firstborn from the dead, that in all things he may have the preeminence. Since all things were created through him, through him they were also made subject to a certain negligence, to be reformed; lest his work be restored by another to the detriment of him; that just as he was born before all, so he would be the first again from the resurrection of the dead, having his former life restored; for he was born before all things from God, in order to create all things that did not exist. But again, he was born in the flesh from a virgin, in order to abolish the sin that had entered the world through the virgin Eve. Born, therefore, and dead, he rose again, so that he might recreate what he had first made, because they had been like dead through error, so that he might always be first and foremost in every life.(Vers. 19.)
(V. 19) Because it pleased the Father that in Him all fullness should dwell. The fullness is in Him and remains; because He is always able to accomplish everything, so that nothing is excluded, that cannot be achieved through Him; so that He might create, and reform, and raise up what has fallen, and give life to what is dead. Hence He says: As the Father has life in Himself, so He has given the Son to have life in Himself (John 5:26); and: As the Father raises the dead and gives them life, so also the Son gives life to whom He wills. For the Father does not judge anyone, but has given all judgment to the Son (Ibid., 21, 22). What could be more just than that, unless that he who has done all these things through him should give judgment, so that all the fullness of divinity might dwell in him by virtue of what we have said, that he has all power in himself; that is, he is perfect God; for whoever does not have all these things is not God.(Vers. 20.)
(Verse 20.) And through him to reconcile all things to himself, making peace by the blood of his cross, whether things on earth or in heaven. This is what he mentioned above, that in order to restore all things that he had made, which had begun to diverge from one another in a certain error, and also from their author (for there is still error in the earthly heavens), he humbled him by becoming incarnate, so that being made man he might show and teach how those things which are in the heavens and on the earth could be reconciled to the Creator. In order to bring it to perfection, he allowed himself to be killed for the sake of mankind, so that those whom he had taught here on earth might not be held captive by the second death when they depart from here; so that his teaching might have the fruit of the first institution, and all things accomplished through him might live in him as in their author, just as Peter confesses in the Acts of the Apostles (Acts 3:15).(Vers. 21, 22.)
(Verses 21, 22.) And you, who were once alienated and enemies in your mind because of your evil behavior, but now he has reconciled you by Christ's physical body through death, to present you holy, unblemished, and blameless in his sight. This is the message of the gift of God's grace to the Gentiles, that he may show them how indebted they are, and indeed greatly, through their actions of gratitude toward God; for they were once enemies of his plans, which he had determined to carry out through his servant Moses, whose teachings and authority they did not accept, devoted instead to their idols and their wicked deeds; for they worshipped the works of their own hands. But the mercy and providence of God sought them out, so that they might obtain the free grace of God and return to him with a clean conscience; that on the day of judgment, when no trace of their old errors would be found in them, they may join themselves to their Creator, who, in order to benefit the human race, became incarnate as a man to conquer death with his own body.(Vers. 23, 24.)
(Verse 23, 24.) Indeed, if you persevere in the faith that you have been founded on, steadfast and immovable from the hope of the Gospel that you have heard, which has been proclaimed in all creation under heaven. Of which I, Paul, have become a minister, who now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ for the sake of his body, which is the Church. He confesses that he rejoices in the tribulations he suffered, because he sees his progress in the faith of the believers. For tribulation is not empty when it is endured for the one for whom it is endured, it acquires for life. The sufferings that Christ speaks of are inflicted, of which they certainly pursue the teaching; so that he may burden the treacherous with the credulity of their impiety, and may proclaim the charity of God to the faithful, whose Son now suffers injuries for us. Therefore, he now wants to be understood for what reason he writes to them, when he says: If indeed you persevere in the founded faith, so that they may know then that the passion of Christ would benefit them if they were to remain in the received faith. Therefore, the magnitude and infinite power of Christ have been declared from the beginning, to teach that our hope should be placed in him alone. For all things belong to him, and nothing can live without him, neither in heaven nor on earth. For he existed before all things, and all things consist in him, for he holds the highest position in all things. So if anyone thinks they owe devotion to any elements, angels, or Powers, let them know that they are mistaken. For here indeed is the Son of God, the head of all principality and power, whose Gospel was preached throughout the whole world, beginning from Moses, who said to the Jews: 'The Lord your God will raise up for you a prophet like me from your brethren. You shall hear Him in all things whatever He says to you. And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people' (Deut. XVIII, 15, 16). Therefore the Lord said to the Jews: 'For if you believed Moses, you would believe Me; for he wrote about Me' (John V, 46). Therefore, this one must be heard and esteemed, and no one should be valued against him; because he who holds the head, has the rest of the body subject. For he who humiliates himself to his subjects, is completely mistaken; because a body without a head is not capable of containing the whole being for life.(Vers. 25, 26.)
(Verses 25, 26.) Of which I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.(Vers. 27, 28.)
(Vers. 27, 28.) Now it has been revealed to His saints, to whom God willed to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. We proclaim Him, warning and teaching everyone with all wisdom, so that we may present everyone perfect in Christ. This is the mystery that has been hidden throughout the ages and generations, but is now revealed to His saints. For God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. It is He whom we proclaim as we admonish and teach everyone with all wisdom, so that we may present everyone fully mature in Christ. This mystery was hidden for ages and generations, but is now revealed to His saints. For before the preaching of faith, the Gentiles were obligated to be circumcised if they desired to adhere to the Law. But now, by the mercy of God, they have been accepted as they are into the faith. This was viewed as unworthy by the Jews, that Christ, in whom the hope of the Jews resided, would also make the Gentiles partakers of his glory.(Vers. 29.)
(Verse 29.) Admonishing every man, and teaching in all wisdom; that we may present every man perfect in Christ Jesus: whereunto I also labor, striving according to his working which worketh in me mightily. Which he avers to be true wisdom, which is in the doctrine of the Lord, when Christ is acknowledged. This the Apostle himself testifies that he carries out with great care; that, instructing every man in this wisdom, he may present him perfect to God in the understanding of Christ, that he may attain to the mystery of the nativity from God, and the nativity from Mary, and of all his celestial and terrestrial works. He speaks of waging battle against the treacherous, with the support of signs of virtue, so that through these the unfaithfulness may be subdued. For whoever has dared to contradict with a certain subtlety of diabolical cunning, will, corrected by shame, necessarily yield to virtue.Chapter II.
(Vers. 1, 2, 3.)
(Verse 1, 2, 3.) For I want you to know how great a concern I have for you, and for those in Laodicea, and for all who have not seen me in person. May their hearts be encouraged, being knit together in love, to reach all the riches of full assurance and understanding, and to know the mystery of God, which is Christ. In him are hidden all the treasures of wisdom and knowledge. I am just as concerned for those whom I have not seen in person, as I am for those whom I have proclaimed to in person, to show that they are loved by me just as much, even though I have not seen them, and to nourish their hearts in love. I write this letter to urge them and to help them understand the knowledge of God's mystery, which is Christ, so that they may recognize the riches of wisdom and knowledge in Him, and worship Him as God. Therefore, every mystery of the sacrament of God is in Christ. For He is the one in whom every creature will perish unless they have hope; so that all power may be in Him, and whoever knows Him may seem to have knowledge of all things that exist, and no other besides Him should be worshipped; for all powers have their strength from Him. For since He is the one, He can do all things: that is why He is called the head of all, so that through Him all may appear to subsist. Therefore, all the treasures of wisdom and knowledge are said to be hidden in him. For the understanding of all knowledge of the celestial and terrestrial creation must be in him, who is the head of all things, whether of angels, or of the sun, or of the moon, or of the stars, or of other things; all knowledge and skill is in their creator; so that whoever knows him, needs nothing more, neither wisdom nor virtue; for he has recognized him, in whom perfect virtue and perfect wisdom are. For whatever he thinks he finds elsewhere, he will find fully and abundantly in this. For what is wiser than Solomon? what is more prudent than Daniel? For this reason, God gave them wisdom above all others, to make known to unbelievers that he is the author of all wisdom. Finally, Nebuchadnezzar says to Daniel, marveling at his wisdom: Truly, your God is the living God, who reveals mysteries (Dan. II, 47). Indeed, it escapes every unbeliever that all wisdom and knowledge are found in Christ; because they do not read astrology in the Gospels, nor geometry in the Apostle, nor arithmetic or music in the prophets: which are despised by our people, because they do not pertain to salvation, but rather lead to error and distract from God; so that while they study these disputes of reasoning, they do not care for the well-being of their souls. For what wisdom is so true as to have known what is beneficial and to have disregarded what is harmful? For it is harmful; because it hinders the soul from taking care of itself. Therefore, it is not without reason that whoever has recognized Christ has found the treasure of wisdom and knowledge; for he has known what is useful to him.(Vers. 4, 5.)
(Verses 4, 5.) I say this so that no one may deceive you with plausible arguments. For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ. Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving. Where the Apostle says that his spirit was present there, so that they, having reverence for him, might abstain from such men. For if the spirit of the prophet Elisha saw the deceit of Gehazi, who went to Naaman the Syrian to receive under his name things which had not been commanded him, and Naaman having descended willingly gave him more than had been asked for (2 Kings 5:26), how much more could the Apostle see in spirit the things he spoke of! For there was greater grace in the apostles than in the prophets. And he says that he rejoices in their way of life in order to make them more ready in the tradition of the gospel; so that, knowing how to please God, they may become more steadfast, and through this, worthy to learn the meaning of the progress of their faith to the benefit of their usefulness.(Vers. 6, 7.)
(Vers. 6, 7.) Therefore, just as you received Christ Jesus the Lord, walk in Him, rooted and built up in Him and established in the faith, just as you were taught, overflowing with gratitude. He warns and exhorts them so that their devotion would not diminish, and they would not depart from the faith they had obtained and be swayed by false teachings, accepting Christ in a different way than they had learned. For many corruptors of faith were going around to deceive the innocent, deceitfully and with false pretenses proclaiming Christ, whom he warns to avoid with great caution; so that they may be stable and firm on the foundation of the Trinity, abounding in hope for the future and giving thanks for the mercy of God.(Vers. 8, 9.)
(Vers. 8, 9.) See to it that no one deceives you through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ; for in Him dwells all the fullness of the Godhead bodily. Philosophy here refers to earthly wisdom, by which those who desire to be esteemed wise in the world are often deceived. It is composed of arguments and subtleties of certain trivial matters, as if it has investigated physical reasons, with some things mixed in that are exhortations to a good life or indications, at times about measurements, as well as about numbers, and at times about the qualities and quantities of elements arranged in order. In whose discussions, whoever falls into them will hardly and rarely escape; for he is held by plausible and fabricated reasons, esteeming nothing as true except what is seen and understood in the basic elements. And because those things that exist in the present and are seen with the eyes appear pleasing and enjoyable; they deceive some, who think that the spiritual reason should be despised and ridiculed due to the despair of the future, assigning all power to the stars, subject to carnal reason; lest they believe that heavy things can be lifted up to the sky, or light things come down to the earth, or anything corporeal be generated without the mingling of substances, opposing the power and providence of God. For they know from reading the ancient Hebrew volumes in divine matters that many deeds were done by Moses which human reason does not comprehend. Likewise, in the new books, deeds done by the Lord or by the apostles are prohibited from being believed by the carnal understanding. Therefore, he calls this tradition or philosophy deceitful and empty because it is not ordered by the power of God but by the weakness of human reasoning, which restricts the power of God within its own knowledge so as not to believe that He could do otherwise than what carnal reason comprehends. They assign diversity to each element of divinity for the sake of worship, to bind the minds of the ignorant so that they do not extend themselves toward the true God. Therefore, it warns against following this tradition; because it is a worshipper of the world, not of God, who is one: nor does it lead to Christ, but away from Christ, in whom the perfection of divinity resides. For everything that the Father has, He has given to the Son, since He begot Him in the fullness of divinity in bodily form; so that, since He is the head and His creation is the body, everything that is thought to be possible for a heavenly creature is believed to be fully present in Christ; so that no one should believe that anyone else should be worshiped. For whatever one thinks is great in something, they will find even more in it; because all things have it from him, just as the limbs have it from the head: but he himself is always full.(Vers. 10.)
(Verse 10.) And you are filled in him, who is the head of all Principality and Power. It signifies more to those who believe to be given, than can be comprehended in the elements; for the one who is in Christ is filled with an abundance of divinity, which the elements do not possess. Ultimately, in those who believe, the Holy Spirit dwells, which could not be granted to the elements; for it was unworthy and incongruous for the invisible to dwell in visible substance, and the incorporeal in those things which are sensible. So let them listen and come, their worshippers, and believe in Christ; that they may become greater than those whom they now worship.(Vers. 11, 12.)
(Verse 11, 12.) In whom also you have been circumcised with a circumcision not made by hands, by despoiling of the body of the flesh, in the circumcision of Christ: buried with him in baptism, wherein also you are risen again by the faith of the operation of God, who hath raised him up from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, forgiving you all trespasses, blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. When they were buried in baptism, they rose again through the faith of God, who they believe will raise them from the dead, following the example of Christ. For there the old man is put off, and the new man is put on: he dies to sin, that he may live to righteousness: he renounces the elements, that he may be united with Christ, holding the pledge of the future resurrection, as an example of the Savior, who rose from the dead. Therefore, they are exhorted to persevere in renouncing the pomp and deceit of Satan. He therefore advises the cultivation of the elements, so that he may distract people from God and make them willing participants in his apostasy. For he cannot promote his own agenda under his own name, for he abhors it even by the name itself; he attempts to fulfill his own will under the name of another.(Vers. 13, 14, 15.)
(Verses 13, 14, 15.) And when you were dead in your transgressions and the uncircumcision of your flesh, he made you alive together with him, forgiving us all our transgressions, having canceled the handwritten document that was against us, which was hostile to us, and he has taken it out of the way, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them in him. He says that the Gentiles were dead: first, because they did not want to accept the law that was given as a testimony by the Creator and to condemn vices; then, because they were unworthy of life due to the impiety of their sins; therefore, he separated them from the Jews as if they were enemies of the one true God. But the Jews, living in the confession of one God, when Christ came, learned the mystery of God, which they had been expecting for their justification: that in Him, what had been taken away from them, because it is impossible to be without sin, they might receive forgiveness. Therefore, after addressing the cause of the Gentiles, he includes the Jews, saying: forgiving us all our sins; so that after presenting the particular, he would also present the general; since he has forgiven all sins to everyone. But because, as the Lord says: To whom more is forgiven, he must love more (Luke 7:43): therefore, he warns the Gentiles, that considering the causes of their own evil, and what grace they have received from God in Christ, they should be solicitous with complete devotion concerning His service, from which they have been liberate from the diverse punishment of death. How, therefore, did He forgive us all our sins? By canceling the document of debt, which stood against us. And what is it to cancel? He said, 'And He took it out of the way.' So therefore He canceled it, when He took it out of the way. But how did He take it out of the way? By nailing it to the cross. And nailing it to the cross, He said that this was to strip the principalities and powers publicly, and to triumph over them in Christ. These things, as they seem, are obscure, and therefore they need to be clarified with care. This is the protection of God, which the Apostle explains through the significance of various causes. For he mentions many things that were done, so that the human race might attain forgiveness; not only did he forgive us our own sins, but he also took away that sin which came from Adam's transgression (which he called the handwriting in decrees), which prevented us from rising from the dead; for if he had not also removed this, those who had received forgiveness, upon departing from here, would have been held captive there in the underworld. Moreover, all sins were allowed so that they would rise from the dead. For indeed, death comes from sin, and the resurrection of the dead is achieved by the removal of sin: which could not have happened unless sin had affixed itself to the cross. For while the Savior conquers sin by not sinning, which held humanity captive, He also is killed by Him who is innocent: thus, sin is crucified. For sin, once defeated, is said to be mortified, for the cross is not the death of the Savior but of sin. For the innocent who is killed, makes those who kill him guilty. But let us understand sin as referring to the rulers and powers, whose desire Adam, the first man, sinned with. This name should be referred to the authors, whose death he signified by stripping them of their possessions; for it is their death, because they were conquered by the Savior, while they were stripping away the souls which they held captive, they are killed. They became the cause of their own fate: for while they held power over these souls by their authority, because they had sinned, they themselves were found to be greater sinners, since they killed the One who had conquered them by not sinning. And thus they were justly stripped publicly, as he said, on the cross; which is openly triumphed over by God in Christ. For he is triumphed over who is openly conquered, and his spoils are made public; for he is shown to be prostrated before all, who insulted others. However, the decree that he speaks of is not what the pagans call fate; because they do not assert that it is contrary to everyone; for they say that some are happy because of it, others unhappy. For this decree was said to be contrary to all; for the opinion was adverse to all men.(Vers. 16, 17.)
(Vers. 16, 17.) Therefore, let no one judge you in food, or in drink, or in regard to a festival, or a new moon, or sabbath day, which are a shadow of things to come, but the substance is of Christ. For in Him dwells all the fullness of the Godhead bodily. And you are complete in Him, who is the head of all principality and power. For some Jews judge the faithful because they eat foods that are prohibited by Moses, even though God has made all things clean: but the unworthy Jews are forbidden to eat these things. They also often criticize us because we despise their religious festivals, or because we do not observe the beginning of the months, which they call the new moons. But what offends them the most is that we do not observe the Sabbath, but rather spend it in leisure and feasting with luxury: which is more offensive than pleasing. But all these things are the body of Christ, for they are the words of the elements by means of their effects. Hence it is from this that He says in the Gospel: For the Son of man is Lord even of the sabbath day (Matthew 12:8); for through Him all things were given, which were so given by Moses that they might be shadows or figures of things to come, which, when the truth appeared, the figure ceased. For just as in the absence of the emperor his image has authority, but in his presence it has none; so these things were to be observed in their time before the advent of the Lord, but in His presence they lack authority. Does someone who is acting in place of the master, in his presence, have dominion? If the deputies of the deputies are deprived in the presence of their superiors, how much more should the slaves themselves be seen as being in obedience, with the master present!(Vers. 18, 19.)
(Verse 18, 19.) Let no one deceive you, desiring in the humility of their mind, and by the superstition of angels, that which they see, falsely elevating themselves, being inflated by the thoughts of their flesh, and not holding onto that head, from which the whole body, by joints and connections, is supplied and grows in the increase of God. What was previously warned under the name of philosophy, now he teaches more openly to be observed by those who, studying earthly wisdom, assert that these things which are adjacent or apparent to the eyes should be worshiped, so that their souls, bound under the firmament, may not strive beyond the firmament towards the higher heavens to worship the God of all. The work of the enemy is such that he always seeks to keep humiliated souls on Earth, where he knows that he, who has been cast down from heaven, will always face the just judgment of God. He simulates religion, although it is the greatest sacrilege. For he inflates the movement of the stars, which he calls angels, not by divine authority, but by human superstition, which is useless and only leads to harm. They refuse to hold onto the faith of Christ, who is the creator and Lord of all. From him, indeed, all have their origin; for this reason, they are also called his body, if indeed they acknowledge him. For those turned to him are rebuilt, united by the faith he supplies through the Gospel, as if members of Christ's body in charity, so that they may contribute growth to God. For when they return to him whom they had abandoned through error, diminishing the abundance of his riches while denying that they are his, they contribute growth to God. Because good things are acquired from lost things. This is about the pagans: He again says about the Jews that they also serve under the elements, not the elements themselves.(Vers. 20.)
(Verse 20.) Therefore, if you have died with Christ from the elements of this world, why do you still, as if living in this world, subject yourselves to regulations? Everyone who is baptized in Christ dies to the world; for he renounces all superstitions and worships solely the faith of Christ. For having removed what is added to natural righteousness, the discipline given by God remains, through which one lives for God through the hope that is in Christ; but he dies to those to whom he was subjected by error, denying them to be gods. And so it happens that through the enmity of renunciation, those who are dead to each other are called man and cultivators of the elements. For by saying 'the world', he signifies the error of the flesh; for everything that is visible is attributed to the flesh. Hence it is where even the Apostle John says: 'Do not love the world, nor the things that are in the world' (1 John 2:15); that is, neither the elements by which the world is composed, nor the errors that human tradition has invented, let us love: but only Christ, who died for us; that he might unite us with his body from the perished ones. Therefore, those who are buried with Christ are dead to the elements, so that they may not care about them; for they have learned to hold onto heavenly things, which can give eternal life. For these things do not give present things and hinder them from being apprehended in the future. But whoever doubts about some things after baptism, thinking that certain things from the past should be revered, shows himself to be living according to the elements, which he determines should be worshipped, or he hesitates to despise them; he will remain within the cycles of the world, separated from God; because, being clothed with the old man, he will not be able to pass through carnal things.(Vers. 21, 22.)
(Vers. 21, 22.) Do not touch, do not handle, do not taste, do not touch those things which are all for destruction and corruption by misuse according to the commandments and teachings of men. It prohibits all kinds of hope in worldly things; because it is empty, not to worship, not to consent, not to think that what they promise is corrupted. For their use and cultivation generate destruction; because the commandments and teachings are not of God, but of men, in which there is vain hope: indeed, when human error goes against the Creator; prohibiting faith in the one God, it promotes the superstition of many gods.(Vers. 23.)
(Verse 23) Those who have the appearance of wisdom with their simulation of religion, and with humility of mind, and severity towards the body, not in any honorable way for the satisfaction and indulgence of the flesh. They think they have the wisdom of reason because they apply the name of religion to human tradition, so that it may be called religion, even though it is sacrilegious; because what is against the author was invented with a sacrilegious mind. Therefore, they invent a name so that they could assert what is false as true; and they humble human minds on earth, so that they do not elevate themselves to heavenly things: or they worship earthly things and fall away from heavenly things, and they hinder the body, of which Christ is the head according to the formation of the first reason. For they could not be joined again to their head, weighed down as they were, so as to be restored to their honored state; but as if cut off from the first part of the body, they give themselves entirely to the world to satisfy the desires of the flesh. For the provision of carnal pleasure is a human tradition, which claims that it is enough to satisfy what providence has bestowed upon the flesh; for it seems to have the reason of wisdom according to the flesh, since all bodily birth is from the elements. And thus, they say it is not inappropriate to incline towards those under whose rule the human race is governed, in order to subject themselves to those things which are most evident in the world. And they believe that spiritual things should not be sought, since it is only permitted to use these leaders, and for this reason they disregard the Creator.Chapter III.
(Vers. 1.)
(Verse 1.) For if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. He asserts that those who think of heavenly things, where Christ's throne is, where God the Father handed over to his Son the right hand, so that he may reign and judge; for it is not appropriate for a judge to sit on the left. However, resurrection has two forms, so that first the soul may rise from the earth to heaven, and then, with the body received, may rise to meet Christ.(Vers. 2.)
(Verse 2.) Taste the things above, not the things upon the earth. It exhorts us to seek the dwelling places of the eternal heavenly beings: but all those things which are in and under the firmament must be disregarded. Whoever occupies themselves with these superstitions will suffer hindrance; for they will not be able to transcend these things to which they have inclined themselves, as to their masters.(Vers. 3.)
(Verse 3.) For you have died, and your life is hidden with Christ in God. To the worldly sense, Christ appears dead, and his disciples, although it is clear that he lives with all of them. Therefore, the life of Christ and his followers is hidden from the fleshly and worldly perspective in God, outside of the world, in his heavenly kingdom, where they live.(Vers. 4.)
(Verse 4.) When Christ appears, your life will also appear with Him in glory. Our life is Christ, for we read in the Acts of the Apostles that He is the author of life, who is not believed to be the future judge by the unfaithful (Acts 3:15). But when He comes with heavenly power and is seen to be what was least believed, then even those who believed in Him will appear with Him; and all unfaithfulness will be made manifest, for He lives with His own in glory. This consolation engenders confidence in hope, so that we may follow Christ, disregarding everything and being secure about the future life.(Vers. 5.)
(Vrs. 5.) Mortify your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. For all these sins taken together signify the body, as it were in the epistle to the Romans (Rom. VI, 6). And thus describing each sin separately, he calls them members; that after they have received and preserved the account of the Gospel from the fullness of the Savior, they may give attention to the good works of life, abstaining from all impurity and evil desire, so that they may not lose the fruit of divine knowledge. For it is greatly harmful to know the truth but to affirm it not with actions that follow. Hence it is where the Lord says among other things: But he who knows the will of his master and does not obey, shall be beaten with many stripes (Luke 12:47). However, he likened greed to idolatry, so that he might demonstrate that nothing is more wicked than it. Under one name, he designated two most evil and impious kinds, which by all means must be avoided; for idolatry is first and serious crime. For what is so harmful and disastrous as to attribute the name of honor to the Creator of God with wood, stones, or other metals, when they themselves do not allow a servant to be called by the name of his master, whom nature does not subject to servitude but rather a certain condition? On the other hand, greed is a different crime, not separated by malice but distinct by name. Hence, he says to Timothy: For the love of money is the root of all evils (1 Timothy 6:10); for it is capable of all sins, in that it fulfills the desire of its greed, drinking and thirsting always. Therefore, it is not undeservedly that under one name it reveals both evils; for they are almost accomplished by one work: because just as idolatry strives to take away the glory from one God, so that it may not have that which is peculiar to Him, the name of divinity worthy of Him alone; so avarice extends itself in God, so that if it can, it usurps for itself His creature, whom God made common to all. Hence God says through the prophet; Mine is the gold, and Mine is the silver (Haggai II, 9). Therefore, both are enemies of God; for they both deny what is his.(Vers. 6.)
(Verse 6.) Because of these things, the wrath of God is coming. The judgment of God is said to be coming because of the mentioned evils, so that it may be avenged upon those who, having despised God and His Law, preferred to follow forbidden things.(Vers. 7.)
(Verse 7) In which you also once walked, when you lived in them. How much benefit the grace of God through Jesus Christ has bestowed on them, it does not remain silent; so that they may rejoice in having escaped the wrath that is about to come upon the unbelievers of the whole earth, and may present themselves in such a way that they can obey his commandments, from whom they have been liberated from the second death.(Vers. 8-11.)
(Verse 8-11.) Now, however, put away all of you, anger and indignation of the mind, malice, blasphemy. Let no obscene speech come forth from your mouth. Do not lie to one another. Put off the old man with his deeds, and put on the new, which is renewed in knowledge according to the image of its creator; where there is no Greek and Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free: but Christ is all and in all. Now he forbids these things which seem to be lesser sins, lest, perhaps, because he has commanded that greater sins are to be mortified, these may be admitted or may be considered as not dangerous and not to be avoided: at the same time, also, in order that having put off the old man, that is, seeing themselves both in word and in deed as having been unstained, and having been made new in Christ through the acknowledgment of truth, which once was hidden but now is made manifest through the new law to those who believe; so that they may become like the image of him who created them. This image is to be understood in the context of a good life, as it says to the Corinthians in the first letter: Just as we have borne the image of the one who is of the earth, so let us also bear the image of the one who is of heaven (1 Cor. 15:49). He is therefore the creator of man, who commands us to bear his image in holiness and good works, which come from the knowledge of the Son of God. For no one can have a good and clean life, unless they have someone to whom they can show it, from whom they can expect either reward or praise. But in the sight of God, both praise and reward are hoped for; because God's justice does not allow the one who has conquered the vices of the flesh to be least crowned. In this recognition, therefore, no one is received as unworthy, as if they do not deserve to approach the faith of Christ; for all who approach become one, having been erased what they were, and written what they have begun to be; so that because they are of one faith, in that very thing they are of one merit, so that those whom faith unites cannot be distinguished, on account of which they are different in nature and race or condition. For indeed everything and in all these things Christ is; because all are his members, everything is Christ; so that while their confession is one of his hope in all things Christ: and thus everything is his body, so that their confession and nature agree. But this is a different image, which is said to be created from knowledge of the Savior, and a different image to which the first man was made. For this image is also in a woman, when she acknowledges him who created her, and obedient to his will abstains from a shameful life and perverse action; but that image is in the man alone, as it says in the first letter to the Corinthians: For man indeed ought not to cover his head, seeing that he is the image and glory of God (I Cor. XI, 7). But if the woman also did not cover her head, she too would be the image of God. But it was inconsistent that, while being subject to man, she could be said to be the image of God; for it is thus stated in Genesis: 'And God created man, he created him in the image of God' (Gen. I, 27); so that just as God is one, one man would be made from him: that just as everything comes from the one God, so all the human race would come from one man, over the face of the whole earth. Therefore, one made one who would have the image of his unity. And the very likeness of the mystery of the Father and the Son in man and woman; Yet he separated the Barbarian from the Scythian, not as a slave from a free person, in Christ, in whom all are one; but in the savagery of their customs and the cruelty of their nation. For he wanted these Barbarians to be understood as worse, before they believe, when the books of the Greeks proclaim their justice, which they followed naturally, led by nature; to such an extent that stealing is considered a great sin among them, because the Greeks, it is said, diligently and skillfully sought the paths of justice, which they naturally praise for having grasped. But how everything degenerates! Afterwards, they began to be more worthy of blame than they were previously worthy of praise. For after their women began to use the law of their husbands, whom they first asserted were called Amazons, subjecting all of Asia against nature; it so happened that even the men became rabid like dogs, savage, wild, uncivilized, more than barbarians, to such an extent transformed, that they became accustomed to eating human flesh. What is surprising is that even the Romans themselves were very different from what they are now. For even the use of wine, for the sake of modesty, was unknown to their women, just as now it is with water; such was the authority of their discipline, that it did not allow the vessel to do what it wanted.(Vers. 12, 13.)
(Vers. 12, 13.) So, put on as chosen ones of God, holy and beloved, hearts of mercy, kindness, humility, meekness, patience, bearing with one another and forgiving one another, if anyone has a complaint against another; just as Christ forgave you, so also should you do. He encourages them to do these things so that they may have gain, which brings merit before God. However, fear causes one to abstain from sins; for they fear that by doing evil, they will be subject to punishment. But these things which she now advises to be done pertain to the advancement of merits; for they are of the will, not of necessity. Therefore, he who abstains from unlawful things has praise; but he who also restrains himself from lawful things has both praise and reward.(Vers. 14, 15.)
(Vers. 14, 15.) Over all these things, however, have charity, which is the bond of unity. And let the peace of God rejoice in your hearts, in which you are also called in one body: and be grateful. But because charity is greater than all, it encourages us to strive for it more. For then all that he commanded to be observed above can be brought to the fruition of rewards, if, guided by charity, they walk the path of the law; for whoever does something out of love, operates with their whole mind. Hypocrisy and pretense are not in charity; therefore, John the Apostle says: Fear, he says, is not in love. For whoever fears is not perfect: Perfect love drives out fear (1 John 4:18); hence the Lord prefers to be loved rather than feared. This is indeed the love that encompasses unity, this is the love that makes all one body, this is the love that has true peace, which is guarded by a pure heart. For peace can be called peace, even without charity; for charity always brings peace with it.(Vers. 16.)
(Verse 16) Let the word of Christ dwell richly in you, with all wisdom teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in your hearts to the Lord. These things should always be meditated upon, which proclaim Christ: these things should be held in the heart, which continually give thanks to God the Father; so that a melodious voice may serve Him, a psalm may praise Him, a hymn may exalt Him. And let this be known only to Him, who sees the hidden thoughts, from whom both hope and reward are expected. He commanded it to be sung in their hearts; so that it would not be done for the favor of men, and lose its fruit.(Vers. 17.)
(Verse 17) And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through Him. For it has been commanded that God be praised in the heart and thanks be given to Him; now He encourages that the name of the Lord Jesus be praised and exalted in all our conversation, both in word and in deed, so that when our words are without reproach and our deeds are good, the Lord Jesus, whose disciples are considered reprehensible by the world, may be magnified. For then we truly give thanks to God through him, if we keep the measure of his commandments.(Vers. 18.)
(Verse 18) Women, be subject to your husbands, as is fitting in the Lord. The command for women to be subject to their husbands was given by God, among other things, saying to the woman: 'Your desire shall be for your husband, and he shall rule over you' (Genesis 3:16). Therefore, according to custom and discipline, she should fear her husband as if he were her lord, since he was the one from whom she came into being.(Vers. 19.)
(Verse 19.) Men, love your wives, and do not be bitter towards them. The strictness of male law softens, so that no one has excessive dominion over his wife: but one must consider her affection, because she is his partner; lest he humiliate her further and think of contrary things.(Vers. 20.)
(Verse 20.) Children, obey your parents in all things; for this is pleasing to God. Nothing else can please God except what is just and pious. Then, indeed, children can have a propitious God, if they repay their parents with due honor, being obedient to them, easy in serving them, and difficult in disrespecting them, knowing that children should never provide against their parents.(Vers. 21.)
(Verse 21.) Fathers, do not provoke your children to anger, lest they become discouraged. Fathers are encouraged to be modest towards their children, so that they are not oppressed by them, sin against them, and offend God, which they do not desire. Anger is an irrational thing, to the point that sometimes it does not spare even the one who is angry. For fathers must remember that they were once children themselves: and children must consider that they will become fathers in the future; so that with a balanced judgment from both sides, the children may be obedient, and the fathers may be modest.(Vers. 22.)
(Verse 22) Servants, obey in all things your earthly masters, not serving only when they are watching you, to please people, but with sincerity of heart, fearing the Lord. For it is impossible to serve God in any other way than with a pure heart; for he sees the hidden thoughts of the heart: he also commands that we should serve people in the same manner. For whoever serves only to please people, secretly does something else; but whoever serves from the heart, such a person is outwardly as they are inwardly. So if anyone is faithful in this service, they will receive the reward from the Lord; for he himself said: Whoever is faithful in little, is also faithful in much (Luke 16:10). For if the one who seeks revenge in the present is not faithful, how can he expect the one who will judge him after death to show him faith? Therefore, in the case of the Lord's flesh, he wants the servant to be just and obedient, so that he can be faithful and obedient in both earthly and divine matters. For if he is suitable in the present, where he knows there are only corruptible rewards, how much more inclined will he be in devotion to God, whom he knows will give immortal rewards to the faithful!(Vers. 23, 24, 25.)
(Verse 23, 24, 25.) Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. For the wrongdoer will be paid back for the wrong he has done, and there is no partiality. Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven. And if a slave acts unjustly, he not only offends a man, but also God, whom he despises in the commission of fraudulent acts against his earthly master. But if he acts well, he will not be a servant of man before God, as if he were of lesser worth: rather, he will be rewarded as a free man among men, a servant of Christ, which is a name of dignity.Chapter IV.
(Vers. 1.)
(Verse 1.) Masters, give to your slaves what is just and fair, knowing that you also have a Master in heaven. Let not earthly masters be arrogant, presuming authority, but rather temper and restrain their spirits, so that, with due consideration for the human race, they may recognize that God is the creator of all, not only of servants and free men, but of all freemen. But this has been made possible by the injustice of the world, so that while one invades the boundaries of another, then free men are led captive; hence they were called "captives" by the ancients, as they were seized by the hand. Here the condition and position even now appear, some are redeemed, others remain as slaves. But in the sight of God, this servant is held who has sinned (John. VIII, 34). Finally, the servant of Cham heard the cause of sin: Cursed be the child of Canaan, he shall be the servant of servants to his brothers (Gen. IX, 25). To this sentiment the ancients agreed, so as to define that all wise men are free, but all foolish men are slaves; because the wise man abstains from sins, so that he may be free, who follows what is right; but the servant who submits himself to sin through the imprudence of foolishness. And so Cham, because of his foolishness, who foolishly burned his father's nakedness, was called a servant. He showed therefore to the lords, that they are not truly lords, but as if through an image; for they are lords of bodies, not of souls. For only the Lord, and the author of invisible things, God, rules over both bodies and souls; so that considering these things, they may demand just services from them: such as they themselves also desire to be demanded from the common Lord. For when they themselves do not serve God as is worthy, whom they do not deny to have all power, and whose daily gifts are exhibited through the service of human creatures for their uses, they demand such heavy services from their equals (not to say brothers) that they cannot be borne, not considering that they themselves, whether they wish it or not, are slaves, and they should consider whose merit they are.(Vers. 2, 3, 4.)
(Verses 2, 3, 4.) Standing firm in prayer, being watchful in it with thanksgiving: praying at the same time for us, that God may open to us a door for the word, to speak the mystery of Christ (for which I am also in chains) to make it known, as I ought to speak. Instructing the wise in the mystery of the Lord Christ, and urging them to be cautious in avoiding the vices of sin, it shows the need to persevere in prayer, so that their merits may increase and temptations from the adversary may diminish. He considers them worthy to the extent that he believes he can assist them with prayers to boldly proclaim the Gospel, for which he had received the mission to manifest.(Vers. 5, 6.)
(Ver. 5, 6.) Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one. For it is necessary for us to walk among unbelievers and engage in conversations for the sake of worldly conversation. This is what it reminds us, that our conversation should be with wisdom itself because of the offense of the Gentiles, so that they may not take an opportunity to blaspheme through us and be stirred up to persecute. For what need is there to speak with someone whom you know to be stubborn and obstinate in mind, ready to make insults? Therefore, she advises that these things should be spoken with appropriate place and time, under the guidance of modesty and religion: or if such a person is present, who makes a lot of noise, then it should be kept silent. Otherwise, it must be dealt with differently with the powerful of the world, differently with the average, and differently with the humble. Also, it must be dealt with differently with the gentle and differently with the angry, whom one must yield to, that is, redeem the time. For when you yield to the assailant’s words on Sundays and the audacity of harmful time, you gain the injuries of dangerous time. For if the head, that is, the king, agrees with the body, then there is freedom to speak the words of God with gentleness, so that they may be provoked to do good. Nevertheless, when they are loud and bold for insults, you must always yield; for you conquer, while yielding.(Vers. 7, 8, 9.)
(Vers. 7, 8, 9.) Concerning the things about me, Tychicus, the beloved brother, faithful minister, and fellow servant in the Lord, will make everything known to you. I have sent him to you for this very purpose, so that he may know the things about you and comfort your hearts, along with Onesimus, the beloved and faithful brother, who is one of you. He will make known to you all the things that are happening here. And they have sent him with the purpose of making their affairs known to you and to be informed of what is happening with you. Although he says above that he is present with them in spirit and sees what they are doing, messengers are still necessary. For someone becomes more anxious when they see someone coming to consider their conversation; they fear even more if they think they are being watched. For although God sees everything and we know that everything is known to him, because we do not see ourselves being seen by him, we act differently.(Vers. 10, 11.)
(Verse 10, 11.) Aristarchus, a fellow prisoner with me, greets you, as does Mark, the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), and Jesus, who is called Justus. They are the only ones of the circumcision among my co-workers for the kingdom of God, and they have been a comfort to me. Aristarchus, in particular, seems to be a man of good character and worth, as he is described as a fellow participant in the Lord's devotion and a partner in the apostle's labor. But when he commends Mark, he does not keep silent about what he is. When it is learned that he is a relative of the laudable man Barnabas, he is considered honorable. He also adds Jesus, whom he calls Justus by name. He testifies for these alone, because they were helpers to him in circumcision, assenting and sharing his opinion, so that they were now no longer preaching the necessity of circumcision, but were called his fellow workers in the kingdom of God. However, to preach that circumcision, sabbaths, and new moons should be observed is not spiritual, but earthly.(Vers. 12.)
(Verse 12) Epaphras, who is one of you and a servant of Christ, greets you. He always struggles for you in his prayers, so that you may stand perfect and fully assured in all the will of God. For I bear witness that he has a great zeal for you and for those in Laodicea and Hierapolis. It is important for you to know how much he longs for you and the unity of your hearts, as it is a reflection of his own devotion and love for you.(Vers. 13.)
(Verse 13.) For I bear him witness that he has great labor for you, and for those at Laodicea, and for those at Hierapolis. He desires to make them anxious for their own salvation, and shows how great is the concern he has for them, since one becomes more concerned when they see another laboring for their own cause.(Vers. 14.)
(Verse 14.) Luke, the beloved physician, and Demas greet you. Luke was truly beloved to the Apostle, because he always followed him, forsaking everything: he is said to have written both the Gospel and the Acts of the Apostles.(Vers. 15.)
(Verse 15.) Greet the brothers in Laodicea, as well as Nympha and her household church. Since he was concerned for those in Laodicea, he instructs in his letter that they be greeted, considering Nympha dear, whose house is also greeted; for she seems to have been so devoted that her entire household was marked with the sign of the cross.(Vers. 16.)
(Verse 16) And when this letter has been read among you, have it also read in the church of the Laodiceans, and you also read the letter from Laodicea. Because the instructions of the Apostle are general, and the letters written for the benefit of all churches; therefore he commands that this letter be read even by the Laodiceans, so that they may learn what they should do: and that the Colossians may read it as well, according to the aforementioned meaning.(Vers. 17.)
(Verse 17) And say to Archippus: See to the ministry that you have received in the Lord, that you may fulfill it. The leader of them all reminds them through themselves to be concerned for their own salvation; and since this letter is written for the sake of the people alone, therefore it is not directed to their ruler, but to the Church. For after Epaphras, who trained them, he here received the task of governing their Church.(Vers. 18.)
(Verse 18) The greeting of my own hand—Paul’s. Remember my chains. Grace be with you. Amen.1 / 1返回