Colossians 4:2–9

When the blessed apostle was reminding us of the importance of prayer, he also reminded us at the same time about being watchful: "Be persistent in prayer," he said, "being watchful in it." Impure love, brothers and sisters, compels those who are possessed by it to keep awake; the shameless person watches, in order to seduce; the evildoer, in order to harm; the drunkard, to drink; the bandit, to slay; the selfindulgent, to spend; the miser, to hoard; the thief, to steal; the robber, to smash and grab. How much more, therefore, ought love to remain awake in holy and harmless people, if iniquity can extort wakefulness from the criminal and the corrupt? Sermons j.

This seems to indicate that the people of God did not fight with the hand or weapons so much as with the voice and tongue, that is, they poured forth prayer to God, and thus overcame their adversaries. Therefore, you, too, if you want to be victorious, listen to the apostle say, "Be assiduous in prayer, being wakeful." This is the most glorious fight of the Christian, not to presume upon his own strength but always to implore the assistance of God.

"Continue in prayer, watching thereunto with thanksgiving. Walk in wisdom towards them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man."

Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who "rebukes whom He loves, when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, "Continue in prayer, and watch in the same." For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God." And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, "And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not." But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.

That we are to be urgent in prayers. In the Epistle of Paul to the Colossians: "Be instant in prayer, and watch therein." Also in the first Psalm: "But in the law of the Lord is his will, and in His law will he meditate day and night."

For, since continuing in prayers frequently makes persons listless, therefore he saith, "watching," that is, sober, not wandering. For the devil knoweth, he knoweth, how great a good prayer is; therefore he presseth heavily. And Paul also knoweth how careless many are when they pray, wherefore he saith, "continue" in prayer, as of somewhat laborious, "watching therein with thanksgiving." For let this, he saith, be your work, to give thanks in your prayers both for the seen and the unseen, and for His benefits to the willing and unwilling, and for the kingdom, and for hell, and for tribulation, and for refreshment. For thus is the custom of the Saints to pray, and to give thanks for the common benefits of all.

I know a certain holy man who prayeth thus. He used to say nothing before these words, but thus, "We give Thee thanks for all Thy benefits bestowed upon us the unworthy, from the first day until the present, for what we know, and what we know not, for the seen, for the unseen, for those in deed, those in word, those with our wills, those against our wills, for all that have been bestowed upon the unworthy, even us; for tribulations, for refreshments, for hell, for punishment, for the kingdom of heaven. We beseech Thee to keep our soul holy, having a pure conscience; an end worthy of thy lovingkindness. Thou that lovedst us so as to give Thy Only-Begotten for us, grant us to become worthy of Thy love; give us wisdom in Thy word, and in Thy fear. Only-Begotten Christ, inspire the strength that is from Thee. Thou that gavest The Only-Begotten for us, and hast sent Thy Holy Spirit for the remission of our sins, if in aught we have wilfully or unwillingly transgressed, pardon, and impute it not. Remember all that call upon Thy Name in truth; remember all that wish us well, or the contrary, for we are all men." Then having added the Prayer of the Faithful, he there ended; having made that prayer, as a certain crowning part, and a binding together for all. For many benefits doth God bestow upon us even against our wills; many also, yea more, without our knowledge even. For when we pray for one thing, and He doeth to us the reverse, it is plain that He doeth us good even when we know it not.

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

The devil knows how great a good prayer is, and he attempts in every way to make us recoil from it. Therefore Paul says: "continue in it" (προσκαρτερεΐτε — sit close to it, labor over it). And since one who sits close to prayer is often attacked by laziness and slackness, he added: "watching," that is, being sober, always remaining intent upon the work of prayer. But also "with thanksgiving," that is, he teaches us to offer it with thanksgiving. For that prayer is truly genuine which contains thanksgiving for all benefactions known to us and unknown, both for what brought us joy and for what was accompanied by sorrow — for all benefactions in general.

Above, Paul gave specific teachings for each class of persons; here he gives instructions to everyone. First, he shows what their relationship to others ought to be; and secondly, how some will be acting towards them (v. 7). In regard to the first he does two things. First, he shows how they should act towards him, the Apostle, their prelate; and secondly, towards others, especially, unbelievers (v. 5). In regard to the first he does two things. First, he urges them to pray in general; secondly, to pray for him (v. 3).

Prayer should have three characteristics: it should be constant, alert, and with gratitude. It should be constant, and so Paul says, continue steadfastly in prayer, that is, pray with perseverance: "Pray constantly" (1 Thess 5:17); "They ought always to pray and not lose heart" (Lk 18:1). It should also be alert, so that the mind does not become oppressed; and so Paul adds, being watchful: "Watch with your prayers" (1 Pet 4:7); and in Luke we read: "All night he continued in prayer to God" (Lk 6:12). 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 (4:6) we have "but in everything by prayer and supplication with thanksgiving."

Schisms arise when men say, we are righteous; when they say, we sanctify the unclean, we justify the wicked, we ask, we obtain. But what did John say? "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." You will say, But may not holy men ask on our behalf? May not bishops and rulers ask on behalf of the people? Look at the Scripture, and you will find rulers commending themselves to the people's prayers. The apostle says to his people, "Praying also for us." The apostle prays for the people and the people for the apostle. We pray for you, my brothers, but you should also pray for us. Let all the members pray for one another, and let the Head intercede for all. .

For that the knowledge does not appertain to all, he expressly adds: "Being knit together in love, and unto all the riches of the full assurance of knowledge, to the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and of knowledge." "Continue in prayer, watching therein with thanksgiving." And thanksgiving has place not for the soul and spiritual blessings alone, but also for the body, and for the good things of the body. And he still more clearly reveals that knowledge belongs not to all, by adding: "Praying at the same time for you, that God would open to us a door to speak the mystery of Christ, for which I am bound; that I may make it known as I ought to speak." For there were certainly, among the Hebrews, some things delivered unwritten.

See his lowlymindedness; he sets himself after them.

"That God may open to us a door for the word, to speak the mystery of Christ." He means an entrance, and boldness in speaking. Wonderful! The great athlete said not "that I may be freed from my bonds," but being in bonds he exhorted others; and exhorted them for a great object, that himself might get boldness in speaking. Both the two are great, both the quality of the person, and of the thing. Wonderful! how great is the dignity! "The mystery," he saith, "of Christ." He shows that nothing was more dearly desired by him than this, to speak. "For which I am also in bonds; that I may make it manifest, as I ought to speak." He means with much boldness of speech, and withholding nothing. His bonds display, not obscure him. With much boldness he means. Tell me, art thou in bonds, and dost thou exhort others? Yea, my bonds give me the greater boldness; but I pray for God's furtherance, for I have heard the voice of Christ saying, "When they deliver you up, be not anxious how or what ye shall speak." (Matt. x. 19.) And see, how he has expressed himself in metaphor, "that God may open to us a door for the word"; (see, how unassuming he is; even in his bonds, how he expresses himself;) that is, that He would soften their hearts. Still he said not so; but, "that He would give us boldness"; out of lowlymindedness he thus spoke, and that which he had, he asks to receive.

Look, what humility; even Paul himself needs their prayers.

Next, Paul asks them to pray for him, saying, and pray 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 to us a door for the word, 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" (Mt 5:2); and so Paul adds, to declare 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.

That is, that He would give me freedom, not so that I might be free from bonds, but so that I might speak the mystery of Christ as I ought to speak, that is, without pretense or evasion. But in what way, being bound, does he implore and ask others to deliver him from what he already has? By this he expresses not only his humility, but also shows the power of brotherly prayer. And he had need of help from above, which the prayer of the brethren could furnish him in greater measure. By this same word he also wished to lead them into the labor of prayer. For if prayer is needed for him, how much more for themselves.

There are three obstacles which can block the word. One is fear, and so Paul says, I am in prison. The second is its profundity, so that it cannot be understood by the faithful; and so Paul says, that I may make it clear. 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?" (Lk 12:42).

Since we must live among unbelievers and mix with them in worldly business, Paul urges us to be wise about the possibility of creating a stir, lest we give these folk an opportunity for blaspheming God or engaging in persecution. Why then should you carry on business with anyone that you know to be a source of contention and trouble? Thus, Paul admonishes us to use religious speech opportunely both as to time and place. But if anyone is difficult, be silent. Different courses of action are suitable for dealing with powerful people, with people of middle or lower stations in life. One deals one way with gentle persons, another way with those who are filled with anger. This is what it means to redeem the time. .

What Christ said to His disciples, that doth Paul also now advise. And what did Christ say? "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." (Matt. x. 16.) That is, be upon your guard, giving them no handle against you. For therefore it is added, "towards them that are without," in order that we may know that against our own members we have no need of so much caution as against those without. For where brethren are, there are both many allowances and kindnesses. There is indeed need of caution even here; but much more without, for it is not the same to be amongst enemies and foes, and amongst friends.

Then because he had alarmed them, see how again he encourages them; "Redeeming," he saith, "the time": that is, the present time is short. Now this he said, not wishing them to be crafty, nor hypocrites, (for this is not a part of wisdom, but of senselessness,) but what? In matters wherein they harm you not, he means, give them no handle; as he says also, when writing to the Romans, "Render to all their dues: tribute to whom tribute is due, custom to whom custom, honor to whom honor." (Rom. xiii. 7.) On account of the Preaching alone have thou war, he saith, let this war have none other origin. For though they were to become our foes for other causes besides, yet neither shall we have a reward, and they will become worse, and will seem to have just complaints against us. For instance, if we pay not the tribute, if we render not the honors that are due, if we be not lowly.

"Walk in wisdom" he saith, "towards them that are without, redeeming the time." That is, the time is not yours, but theirs. Do not then wish to have your own way, but redeem the time. And he said not simply, "Buy," but "redeem," making it yours after another manner. For it were the part of excessive madness, to invent occasions of war and enmity. For over and above the undergoing of superfluous and profitless dangers, there is this additional harm, that the Greeks will not come over to us. For when thou art amongst the brethren, reason is thou shouldest be bold; but when without, thou oughtest not to be so.

Seest thou how everywhere he speaks of those without, the Greeks? Wherefore also when writing to Timothy, he said, "Moreover, he must have good testimony from them that are without." (1 Tim. iii. 7.) And again, "For what have I to do with judging them that are without." (1 Cor. v. 12.) "Walk in wisdom," he saith, "toward them that are without." For "without," they are, even though they live in the same world with us, seeing they are without the kingdom, and the paternal mansion. And he comforts them withal, by calling the others "without," as he said above, "Your life is hid with Christ in God." (Col. iii. 3.)

Then, he saith, seek ye glory, then honors, then all those other things, but not so now, but give them up to those without.

What the Lord said: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matt. 10:16), the same thing he now says as well: be cautious and do not give outsiders any cause against you, if they do no harm to you, and do not offend them untimely. For such ones are without, that is, they are not our own, not of the same fold as us; although they live in the same world as us, they are nevertheless without, being far both from the Church and from the Kingdom of God. Therefore one should deal with them prudently. As for one's own neighbors, in dealing with them such caution is not required. He also encourages them by calling the Greeks outsiders.

He said this not because he wanted us to be fickle and hypocritical, but because the time is not ours, but theirs. And you can make it yours as well, if you deal with them prudently, do not start inappropriate quarrels, but on the contrary, render them due honor when this does not harm your soul. Listen to his words spoken to Agrippa: "I think myself happy, that I shall answer for myself this day before thee" (Acts 26:2). In this way, we will make strangers our own as well, drawing them to the preaching through gentleness.

Then he shows how they should act towards outsiders: first, as to their manner of life; secondly, in what they say (v. 6).

Paul says, conduct yourselves wisely toward outsiders, that is, unbelievers. And do so wisely, with wisdom: "For God loves nothing so much as the man who lives with wisdom" (Wis 7:28). The reason for doing this is that they may be making the most of the time. A person makes the most of his trouble when he overlooks what is owing to him, in order to avoid trouble. Now, they were being troubled by these outsiders. And so Paul wants them to make the most of this trouble by means of wisdom: "Maintain good conduct among the Gentiles" (1 Pet 2:12).

A hermit said to a brother, 'Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, "Let him that thinks he stands take heed lest he fall" (1 Cor. 10:12); "let your speech be seasoned with salt" (Col. 4:6) and so you will be dependent upon Christ.'

"Let your speech be always with grace, seasoned with salt"; that is, that this graciousness may not lapse into indifferentism. For it is possible to be simply agreeable, it is possible also to be so with due seemliness. "That ye may know how ye ought to answer each one." So that one ought not to discourse alike to all, Greeks, I mean, and Brethren. By no means, for this were the very extreme of senselessness.

Next, lest thou think that he is speaking of money, he adds, "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one." That it may not be full of hypocrisy, for this is not "grace," nor "a seasoning with salt." For instance, if it be needful to pay court to any one without incurring danger, refuse not [to do so]; if the occasion require that thou discourse civilly, think not the doing so flattery, do everything that pertaineth to honor, so that piety be not injured. Seest thou not how Daniel payeth court to an impious man? Seest thou not the three children, how wisely they bore themselves, showing both courage, and boldness in speaking, and yet nothing rash nor galling, for so it had not been boldness, but vainglory. "That ye may know," he saith, "how ye ought to answer every man." For the ruler ought to be answered in one way, the ruled in another, the rich in one way, the poor in another. Wherefore? Because the souls of those who are rich, and in authority, are weaker, more inflammable, more fluctuating, so that towards them, one should use condescension; those of the poor, and the ruled, firmer and more intelligent, so that to these one should use greater boldness of speech; looking to one thing, their edification. Not that because one is rich, another poor, the former is to be honored more, the latter less, but because of his weakness, let the former be supported, the latter not so: for instance, when there is no cause for it, do not call the Greek "polluted," nor be insulting; but if thou be asked concerning his doctrine, answer that it is polluted, and impious; but when none asketh thee, nor forceth thee to speak, it becomes thee not causelessly to challenge to thee his enmity. For what need is there to prepare for thyself gratuitous hostilities? Again, if thou art instructing any one; speak on the subject at present before thee, otherwise be silent. If the speech be "seasoned with salt," should it fall into a soul that is of loose texture, it will brace up its slackness; into one that is harsh, it will smooth its ruggedness. Let it be gracious, and so neither hard, nor yet weak, but let it have both sternness and pleasantness therewith. For if one be immoderately stern, he doth more harm than good; and if he be immoderately complaisant, he giveth more pain than pleasure, so that everywhere there ought to be moderation. Be not downcast, and sour visaged, for this is offensive; nor yet be wholly relaxed, for this is open to contempt and treading under foot; but, like the bee, culling the virtue of each, of the one its cheerfulness, of the other its gravity, keep clear of the fault. For if a physician dealeth not with all bodies alike, much more ought not a teacher. And yet better will the body bear unsuitable medicines, than the soul language; for instance, a Greek cometh to thee, and becomes thy friend; discourse not at all with him on this subject, until he have become a close friend, and after he hath become so, do it gradually.

See, when Paul also had come to Athens, how he discoursed with them. He said not, "O polluted, and all-polluted"; but what? "Ye men of Athens, in all things I perceive that ye are somewhat superstitious." (Acts xvii. 22.) Again, when to insult was needful, he refused not; but with great vehemency he said to Elymas, "O full of all guile and all villainy, son of the devil, enemy of all righteousness." For as to have insulted those had been senselessness, so not to have insulted this one had been softness. Again, art thou brought unto a ruler on a matter of business, see that thou render him the honors that are his due.

And they hearken not to that which the Scripture has said: "Let not many be teachers among you, my brethren, and be not all of you prophets." [1 Corinthians 12:29] For "he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body." [James 3:2] And, "If a man speak, let him speak in the words of God." [1 Peter 4:11] And, "If there is in you understanding, give an answer to your brother but if not, put your hand on your mouth." [Sirach 5:14] For, "at one time it is proper to keep silence, and at another you to speak." [Ecclesiastes 3:7] And again it says "When a man speaks in season, it is honourable to him." [Proverbs 25:11] And again it says: "Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in season." [Colossians 4:6] For "he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue comes anger; but the perfect man keeps watch over his tongue, and loves his soul's life."

Let your conversation always be temperate and modest, and seasoned with religion as with salt. And, further, let there be no jealousy among you or contentiousness, which might bring you into all manner of confusion and division, and thus also make you objects of aversion to Christ and to the emperor, and lead you into the deepest abomination, so that not one stone of your building could stand upon another.

Let your word, he says, be pleasant; however, let it not fall into indiscriminateness and licentiousness, but let it also be restrained. For this is what "salt" means. Let it be neither excessively cheerful nor excessively severe. Just as food, if unsalted, is unpleasant, and if over-salted, one cannot even put it in one's mouth, and in both cases it is inedible, so it is with speech. Do you not remember how Daniel healed with his word an ungodly man? Do you not see how the three youths as well, showing such courage and boldness, did not utter a single harsh or insulting word? For boldness in speech is not a sign of courage, but a sign of vainglory.

One way with the rich, another way with the poor. The rich man's soul, being feeble, has need of greater condescension; while the poor man's soul is stronger, so it can bear it if you treat him somewhat more harshly. When there is no necessity, do not call a Greek unclean and do not reproach him. If you are brought before a person in authority, render him due honor. But when you are asked about Greek beliefs, speak without fear that they are unclean and impious. Thus Paul in Athens speaks favorably (Acts 17:22) about paganism, pointing out what is good in it; yet he directly rebuked Elymas, because he deserved it (Acts 13:10).

Paul also instructs them as to their speech. First, it should be gracious; and so he says, let your speech always be gracious; "A gracious tongue multiplies courtesies" (Sir 6:5). Secondly, it should be considerate; and so he says, seasoned with salt. Salt signifies considerateness or discretion, because just as salt makes food savory, so every inconsiderate action is bitter and irregular: "Have salt in yourselves, and be at peace with one another" (Mk 9:50). They should do these things so that you may know how you ought to answer every one. For those who have wisdom should be answered one way; and the foolish are to be answered in another way: "Answer not a fool according to his folly, lest you be like him yourself" (Prov 26:4); "Always be prepared to make a defense to any one who calls you to account for the hope that is in you," as we read in 1 Peter (3:15).

However much Paul insists that he is present with them in spirit and sees them, he nonetheless still makes use of a messenger for reporting. .

Admirable! how great is the wisdom of Paul! Observe, he doth not put everything into his Epistles, but only things necessary and urgent. In the first place, being desirous of not drawing them out to a length; and secondly, to make his messenger more respected, by his having also somewhat to relate; thirdly, showing his own affection towards him; for he would not else have entrusted these communications to him. Then, there were things which ought not to be declared in writing. "The beloved brother," he saith. If beloved, he knew all, and he concealed nothing from him. "And faithful minister and fellow-servant in the Lord." If "faithful," he will speak no falsehood; if "a fellow-servant," he hath shared his trials, so that he has brought together from all sides the grounds of trustworthiness.

And this testifies to Paul's wisdom. He includes in his epistles not everything, but only what is necessary and urgently needed — and this because, first, he did not want to make them too lengthy; second, so that the one departing with the epistle would also have something to relate; third, he shows how well disposed he himself is toward him, because otherwise he would not have entrusted him with such confidence. Finally, there was something that did not need to be declared in writing.

If he is beloved, then he knew everything; if he is faithful, then he will lie in nothing; if he is a fellow worker, then he shared in the trials.

Next, Paul tells them about some others. First, about those whom he is sending to them; and secondly, about those who are staying with him (v. 10).

Paul is sending to them a representative, whom he now describes in three ways. First, as to love, saying, a beloved brother, that is, by the love of charity, which makes a person more precious than gold: "A man will be more precious than gold" (Is 13:12). Secondly, he is described as to his faith, a faithful minister: "It is required of stewards that they be found trustworthy" (1 Cor 4:2). Thirdly, from his humility; and so Paul says, fellow servant, in the ministry, but a fellow servant in the Lord, because a prelate should be looking out for the honor of God and for the benefit of those over whom he has charge.

Here he shows his great love, seeing that for this purpose he sent him, and this was the cause of his journey; and so when writing to the Thessalonians, he said, "Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone, and sent Timothy our brother." (1 Thess. iii. 1, 2.) And to the Ephesians he sends this very same person, and for the very same cause, "That he might know your estate, and comfort your hearts." (Eph. vi. 21, 22.) See what he saith, not "that ye might know my estate," but "that I might know yours." So in no place doth he mention what is his own. He shows that they were in trials too, by the expression, "comfort your hearts."

Here the apostle shows his love for them, since he indeed sent him for the purpose of learning about their affairs, and not for the purpose of informing them about his own; besides that, also for the purpose of comforting them. He also points out that they are in trials and are in need of consolation.

Why is Tychicus being sent? To learn the condition of the faithful. "Go now, see if it is well with your brothers, and with the flock; and bring me word again" (Gen 37:14); "See how your brothers fare, and bring some token from them" (1 Sam 17:18). He is also to encourage and comfort them: "For I long to see you, that I may impart to you some spiritual gift to strengthen you, that is, that we may be mutually encouraged by each other's faith" (Rom 1:11). Our Lord, who was sent by the Father, also came for this purpose: "to comfort all who mourn" (Is 61:2).

Onesimus is the one about whom, writing to Philemon, he said, "Whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the Gospel: but without thy mind I would do nothing." (Philem. 13, 14.) And he adds too the praise of their city, that they might not only not be ashamed, but even pride themselves on him. "Who is one of you," he saith. "They shall make known unto you all things that are done here."

"They shall make known unto you," he saith, "all things that are done here." Why didst thou not come with them, says one? But what is, "They shall make known unto you all things"? My bonds, that is, and all the other things that detain me. I then, who pray to see them, who also send others, should not myself have remained behind, had not some great necessity detained me. And yet this is not the language of accusations-yes, of vehement accusation. For the assuring them that he had both fallen into trials, and was bearing them nobly, is the part of one who was confirming the fact, and lifting up again their souls.

"With Onesimus," he saith, "the beloved, and faithful brother."

Paul calleth a slave, brother: with reason; seeing that he styleth himself the servant of the faithful. (2 Cor. iv. 5.) Bring we down all of us our pride, tread we under foot our boastfulness. Paul nameth himself a slave, he that is worth the world, and ten thousands of heavens; and dost thou entertain high thoughts? He that seizeth all things for spoil as he will, he that hath the first place in the kingdom of heaven, he that was crowned, he that ascended into the third heaven, calleth servants, "brethren," and "fellow-servants." Where is your madness? where is your arrogance?

So trustworthy was Onesimus become, as to be entrusted even with such things as these.

Onesimus is the slave of Philemon. What honor and what respect he attained, so that he is called a brother of Paul. And Paul is not ashamed to call himself a brother of a slave. Further, in praise of their city he adds: "who is from you," so that they too would consider it an honor for themselves that they produced such a man.

That is, about my bonds and about everything else keeping me here. If it were not for this, I would have come to you myself.

Then he mentions his companion, and with him Onesimus. These two will tell you of everything that has taken place here; they will relate what you are doing to me for correction, and tell you what I am doing so you may have an example.