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*H Masters, do to your servants that which is just and equal: knowing that you also have a master in heaven.
Ver. 1. Masters should remember that they also have a Master to whom they must reckon, and from whom they must expect the same justice they measure out to others.
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Luke
18:1
And he spoke also a parable to them, that we ought always to pray and not to faint,
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1_Thessalonians
5:17
Pray without ceasing.
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Ephesians
6:19
And for me, that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the gospel,
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2_Thessalonians
3:1
For the rest, brethren, pray for us that the word of God may run and may be glorified, even as among you:
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Colossians
4:3
Praying withal for us also, that God may open unto us a door of speech to speak the mystery of Christ (for which also I am bound):
*H Praying withal for us also, that God may open unto us a door of speech to speak the mystery of Christ (for which also I am bound):
Ver. 3. A door of speech; i.e. of free speech to preach the gospel. Wi.
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Ephesians
5:15
See therefore, brethren, how you walk circumspectly: not as unwise,
*H Walk with wisdom towards them that are without, redeeming the time.
Ver. 5. Redeeming the time. This expression occurs also in the epistle to the Ephesians, and seems to insinuate to the faithful to be on their guard not to irritate the Gentiles, nor to provoke them to persecution. Remember, says he, the times are bad; conduct yourselves with prudence; gain time, procure peace, and remain in silence. This was written towards the end of the reign of Nero, as cruel a prince as ever lived. C.
* Summa
*S Part 3, Ques 45, Article 3
[II-II, Q. 45, Art. 3]
Whether Wisdom Is Merely Speculative, or Practical Also?
Objection 1: It would seem that wisdom is not practical but merely speculative. For the gift of wisdom is more excellent than the wisdom which is an intellectual virtue. But wisdom, as an intellectual virtue, is merely speculative. Much more therefore is wisdom, as a gift, speculative and not practical.
Obj. 2: Further, the practical intellect is about matters of operation which are contingent. But wisdom is about Divine things which are eternal and necessary. Therefore wisdom cannot be practical.
Obj. 3: Further, Gregory says (Moral. vi, 37) that "in contemplation we seek the Beginning which is God, but in action we labor under a mighty bundle of wants." Now wisdom regards the vision of Divine things, in which there is no toiling under a load, since according to Wis. 8:16, "her conversation hath no bitterness, nor her company any tediousness." Therefore wisdom is merely contemplative, and not practical or active.
_On the contrary,_ It is written (Col. 4:5): "Walk with wisdom towards them that are without." Now this pertains to action. Therefore wisdom is not merely speculative, but also practical.
_I answer that,_ As Augustine says (De Trin. xii, 14), the higher part of the reason is the province of wisdom, while the lower part is the domain of knowledge. Now the higher reason according to the same authority (De Trin. xii, 7) "is intent on the consideration and consultation of the heavenly," i.e. Divine, "types" [*Cf. I, Q. 79, A. 9; I-II, Q. 74, A. 7]; it considers them, in so far as it contemplates Divine things in themselves, and it consults them, in so far as it judges of human acts by Divine things, and directs human acts according to Divine rules.
Accordingly wisdom as a gift, is not merely speculative but also practical.
Reply Obj. 1: The higher a virtue is, the greater the number of things to which it extends, as stated in _De Causis,_ prop. x, xvii. Wherefore from the very fact that wisdom as a gift is more excellent than wisdom as an intellectual virtue, since it attains to God more intimately by a kind of union of the soul with Him, it is able to direct us not only in contemplation but also in action.
Reply Obj. 2: Divine things are indeed necessary and eternal in themselves, yet they are the rules of the contingent things which are the subject-matter of human actions.
Reply Obj. 3: A thing is considered in itself before being compared with something else. Wherefore to wisdom belongs first of all contemplation which is the vision of the Beginning, and afterwards the direction of human acts according to the Divine rules. Nor from the direction of wisdom does there result any bitterness or toil in human acts; on the contrary the result of wisdom is to make the bitter sweet, and labor a rest. _______________________
FOURTH
*H Aristarchus, my fellow prisoner, saluteth you: and Mark, the cousin german of Barnabas, touching whom you have received commandments. If he come unto you, receive him.
Ver. 10. The same as John and Mark mentioned in the Acts, xv. 37, 39.
*H Epaphras saluteth you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect and full in all the will of God.
Ver. 12. Epaphras. He was apostle and bishop of the Colossians, as has been observed. It was he who engaged S. Paul to write to them, fearing lest they should give themselves up to the novelties of the false apostles, after having received the gospel from him in all its purity. C.
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2_Timothy
4:11
Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry.
*H And when this epistle shall have been read with you, cause that it be read also in the church of the Laodiceans: and that you read that which is of the Laodiceans.
Ver. 16. Read you that which is of the Laodiceans. [1] Some expound these words of an epistle which S. Paul wrote to the Laodiceans, which is lost, for that now extant is no more than a collection of sentences out of S. Paul. By the Greek text is rather signified a letter writ from Laodicea, and might be a letter sent from the Laodiceans to S. Paul, which he had a mind the Colossians should read. Wi. — This opinion does not, however, seem well founded. Hence it is more probable, that S. Paul wrote an epistle from Rome to the Laodiceans about the same time that he wrote to the Colossians, as he had them both equally at heart, and that he ordered that epistle to be read by the Colossians for their instruction; and, being neighbouring cities, they might communicate to each other what they had received from him: as one epistle might contain some matters not related in the other, and would be equally useful for their concern; and more particularly as they were equally disturbed by intruders and false teachers, against whom the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine. Ch. — It is the most common opinion, both amongst the ancients and moderns, that the epistle here alluded to was one written by the Laodiceans to S. Paul, which he sent to Colossus with this, and not one which he himself had written to the Laodiceans. It is however now lost. This exposition agrees best with the Greek. Calmet.
*H And say to Archippus: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
Ver. 17. What S. Paul here addresses to Archippus, gives us reason to presume that he was then bishop of the Colossians, having succeeded Epaphras, who was then prisoner at Rome with S. Paul. V.