For I bear him testimony that he hath much labour for you, and for them that are at Laodicea, and them at Hierapolis.

“"Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God. For I bear him witness, that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." In the commencement of this Epistle also, he commended this man for his love; for even to praise is a sign of love; thus in the beginning he said "Who also declared unto us your love in the Spirit." (Col. i. 8.) To pray for one is also a sign of love, and causeth love again. He commends him moreover in order to open a door to his teachings, for reverendness in the teacher is the disciples' advantage; and so again is his saying, "one of you," in order that they might pride themselves upon the man, as producing such men. And he saith, "always striving for you in prayers." He said not simply "praying," but "striving," trembling and fearing. "For I bear him witness," he saith, "that he hath much zeal for you." A trustworthy witness. "That he hath," he saith, "much zeal for you," that is, that he loveth you exceedingly; and burneth with passionate affection for you. "And them in Laodicea, and them in Hierapolis." He commendeth him to those also. But whence were they to know this? They would assuredly have heard; however, they would also learn it when the Epistle was read. For he said, "Cause that it be read also in the church of the Laodiceans." "That ye may stand perfect," he saith. At once he both accuseth them, and without offensiveness gives them advice and counsel. For it is possible both to be perfect, and withal not to stand, as if one were to know all, and still be wavering; it is possible also not to be perfect, and yet to stand, as if one were to know a part, and stand [not ] firmly. But this man prayeth for both: "That ye may stand perfect," he saith. See how again he has reminded them of what he said about the Angels, and about life. "And fully assured," he saith, "in all the will of God." It is not enough, simply to do His will. He that is "filled," suffereth not any other will to be within him, for if so, he is not wholly filled. "For I bear him witness," he saith, "that he hath much zeal." Both "zeal," and "great"; both are intensitive. As he saith himself, when writing to the Corinthians, "For I am jealous over you with a godly jealousy." (2 Cor. xi. 2.) It is great praise, and greater than all the rest, his saying of Epaphras, "who is [one] of you, a servant of Christ." And he calleth him a minister for them, like as he termeth himself also a minister of the Church, as when he saith, "Whereof I Paul was made a minister." (Col. i. 23.) To the same dignity he advances this man; and above he calleth him a "fellow-servant" (Col. i. 7), and here, "a servant." "Who is of you," he saith, as if speaking to a mother, and saying, "who is of thy womb." But this praise might have gendered envy; therefore he commendeth him not from these things only, but also from what had regard to themselves; and so he does away with envy, both in the former place, and here. "Always," he saith, "striving for you," not now only, whilst with us, to make a display; nor yet only whilst with you, to make a display before you. By saying, "striving," he hath showed his great earnestness. Then, that he might not seem to be flattering them, he added, "that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." And the words, "that ye may stand perfect," are not words of flattery, but of a reverend teacher. Both "fully assured" he saith, "and perfect." The one he granted them, the other he said was lacking. And he said not, "that ye be not shaken," but, "that ye may stand." Their being saluted, however, by many, is refreshing to them, seeing that not only their friends from among themselves; but others also, remember them.”

“Above he set down special teachings for each state of man; here he sets down what pertains to all, yet with respect to different persons. And first he shows how they ought to conduct themselves toward others; second, how others ought to conduct themselves toward them, at the place *what concerns me*, etc. Again, the first part is divided into two: first he shows how they ought to conduct themselves toward the apostle himself, their prelate; second, how toward others, especially unbelievers, at the place *in wisdom*. Concerning the first he does two things: first he urges them universally to pray; second, that they pray for him, at the place *praying*. Now prayer ought to have three qualities, namely that it be assiduous, grateful, and watchful. Assiduous — hence he says *being persistent in prayer*, that is, pray with perseverance. 1 Thess. 5:17: *pray without ceasing*, etc. Lk. 18:1: *it is necessary always to pray, and never to lose heart*. Likewise watchful, so that the mind not be weighed down; therefore it is added *watching*. 1 Pet. 4:7: *watch in prayers*, etc. Lk. 6:12: *he spent the night in prayer*, etc. Likewise grateful, that is, in thanksgiving — otherwise one does not merit new benefits, if one were ungrateful for those already received; hence there follows *in thanksgiving*. Phil. 4:6: *with thanksgiving*. 1 Thess. 5:18: *in all things give thanks*. Consequently he asks that they pray for him, saying *praying*, etc., because it is a debt that subjects pray for their prelates, since prelates guard them, and their good is the common good of all. 2 Thess. 3:1: *pray for us, that the word of the Lord may run*, etc. And this, that God may *open a door*, that is, the mouth, through which speech goes forth from the heart, and that God may give the grace of worthily uttering his word. In an opening, moreover, something great is signified. Matt. 5:2: *opening his mouth he taught them*, etc. And therefore he adds *to speak*. 1 Cor. 12:2: *it is the spirit that speaks mysteries*. And these I need, because on account of the word of Christ I suffer tribulations. Therefore it is to be prayed that I may be able to do so freely. 2 Tim. 2:9: *I labor even unto chains*. And in this manner, that he may *make it manifest*, that is, that he may disclose it, etc. There can be three impediments to the word: namely, either on account of fear, and therefore he says *in chains*; or on account of its loftiness, such that the hearers might not be able to understand it, and therefore he says *that I may make it manifest*; or on account of an unfitness of time or manner, and therefore he says *as I ought*. 1 Cor. 3:1: *I could not speak to you as to spiritual men*, etc. Lk. 12:42: *a faithful and prudent steward, whom*, etc. Consequently, when he says *in wisdom*, etc., he shows how they ought to conduct themselves toward outsiders, and first in conduct; second how in speech, at the place *your speech*. He says therefore *walk in wisdom* toward *those who are outside*, that is, unbelievers; *in wisdom*, that is, wisely. Wis. 7:28: *God loves no one except him who dwells with wisdom*, etc. And the reason for this is *redeeming*, etc. One redeems his own vexation when he gives up what is his by right, in order to avoid it. These men were being vexed by them; therefore he wants them to redeem it through wisdom. 1 Pet. 2:12: *having your conduct good among the Gentiles*, etc. Likewise he teaches, second, how they ought to conduct themselves in speaking. And first, that their speech be gracious; hence he says *let your speech always be in grace*. Ecclus. 6:5: *a gracious tongue abounds in a good man*. Second, that it be discreet; hence he says *seasoned with salt*. By salt is understood discretion: for through it every food that is seasoned is made savory, so every action without discretion is unsavory and disordered. Matt. 9: *have salt in yourselves, and have peace among yourselves*. And this *that you may know*, etc.: for one must answer the wise in one way, the foolish in another. Prov. ch. 26:4: *answer not a fool according to his folly, lest you become like him*, etc. 1 Pet. 3:15: *always ready to give satisfaction to everyone who asks you a reason*, etc. Then, when he says *what concerns me*, etc., he shows what others do toward them; and first he shows what those whom he sends to them do toward them; second, what those remaining with the apostle do, at the place *greets*. Now he sends to them a delegate, whom he first describes in three ways: first from love, calling him *most beloved brother*, namely through charity, which makes a man more precious than gold. Is. 13:12: *a man shall be more precious than gold, and a human being more than refined gold*, etc. Likewise from faith, hence he says *faithful in ministry*. 1 Cor. 4:2: *here now it is required among stewards that one be found faithful*. Likewise from humility, hence he says *and fellow servant*, namely in the carrying out of the ministry; but *in the Lord*, because a prelate ought to seek the advantage of those over whom he is set, and the honor of God. But for what purpose is he sent? That he may know the state of his subjects. Gen. 37:14: *go and see whether all things are well with your brothers and the flocks, and bring me word again of what is being done*, etc. 1 Kings ch. 17:18: *you shall visit your brothers to see whether they are doing well, and learn with whom they are placed*. Likewise that he may console. Rom. 1:11: *for I desire to see you, that I may impart to you some spiritual grace to strengthen you*, that is, to be consoled together with you, etc. And the Lord, sent by the Father, came for this purpose. Is. 61:2: *that I might console all who mourn*, etc. Likewise he describes his companionship with Onesimus, *who all the things that are done here*, etc. And your affairs to me, that I may correct them, and mine to you, that you may have an example. Then, when he says *greets*, etc., he shows how they are greeted by those remaining with the apostle, and the text is sufficiently clear. *Concerning whom you have received*, etc. Acts 13:5 it is said that when Paul and Barnabas were traveling together, a certain John Mark joined himself to them in such a way that afterward he departed and later returned again. And Paul indeed was unwilling to receive him, but Barnabas was willing. And therefore Paul withdrew from Barnabas. And on account of this the apostle wrote to the Colossians concerning Mark, that they should not receive him; but now, because he had turned back, he writes that they should receive him: and this is *you have received*, etc. Or, the brother of Barnabas, concerning whom you have received from Barnabas, etc. And *Jesus who is called Justus*, who indeed was a man of holy conduct, and therefore is called Justus. *Who are of the circumcision*, sent to preach the Gospel of Christ. Phil. 1:18: *For what does it matter? Provided that in every way, whether by occasion or by truth, Christ is proclaimed*. And thus he sets down first the Gentiles, second the Jews. *Epaphras, who is from among you*, etc., because he was an Asian. And to this end they greet you, *that you may stand perfect*. Jas. 1:4: *that you may be perfect also*, etc. *Full*, etc., that is, in all things which pertain to the will of God. Likewise he mentions Luke, who was not born of the Jews, as it seems, because he was an Antiochene, a physician by trade, whom he names specially, because he was a man of good authority in the Church on account of the Gospel which he wrote while the apostle was still living. Then he says *greet*, etc., he shows whom they should greet, and first how others of another church; second how those who are of their own, at the place *and that which is of the Laodiceans* — from which it is gathered that he wrote other epistles, namely this one which is mentioned here, that is, to the Laodiceans, and another one to the Corinthians, besides the first and the second: for in the first epistle, ch. 5, he says: *I wrote to you in an epistle, that you should not associate with fornicators*, etc. But there is a twofold reason why they are not in the canon: because their authority was not established, since perhaps they had been corrupted, and had perished in the churches. Or because they contained nothing other than what these do. And *say to Archippus* — this man was their prelate, and he instructs that they admonish him, saying: *see*, etc. 2 Tim. 4:5: *fulfill your ministry*. And indeed he then fulfills his ministry when he does that for which he received it. But it seems that it does not pertain to a subject to admonish a prelate, Ex. 19:24. It must be said that to argue and reproach irreverently is forbidden, but to admonish charitably is permitted, as Paul did Peter, Gal. 2:11. But why did he not write to the prelate? Because the prelate exists for the sake of the Church, and not the reverse. *The salutation*, etc. It was the apostle's custom to have someone else write the whole epistle, but at the end he would put something in his own hand — 2 Thess., last chapter, where he says: *the salutation is by my own hand, Paul's* — the same also here, lest they be deceived. And he says *be mindful*, etc., because he was in chains at Rome: for Jas. 5:10: *take as an example, brothers, the outcome of hardship and of long-suffering and of labor and of patience, the prophets who spoke in the name of the Lord*, etc. Heb., last chapter: *remember your leaders who have spoken to you the word of God, and considering the outcome of their conduct, imitate their faith*. Finally, concluding, he wishes them good, saying *grace*, etc. Jn. 1:17: *grace and truth came through Jesus Christ*: to whom be praise and glory, now and forever. Amen.”

“For I bear him record,.... The apostle was an eye and ear witness of his fervent prayers, his labour of love, and zealous affection for these saints and others; and therefore, as he judged he ought, he bears a testimony for him, that he hath a great zeal for you; for their spiritual welfare, that the Gospel might continue with them, and they in that, against false teachers, and their attempts to subvert them; that they might grow in the grace of the Gospel, and walk worthy of it, and be at peace among themselves: and them that are in Laodicea, and them in Hierapolis; cities in Phrygia, which lay near to Colosse, the one being situated by the river Lycus, and the other by the Maeander; here were many believers, for whom Epaphras had a like zeal and affections as for the Colossians, and to whom very likely he had been useful, either in conversion or edification, or both. The apostle takes no notice to the Colossians of Epaphras being his fellow prisoner, as, he does in his epistle to Plm 1:23 it may be for this reason, lest they should be over much distressed and cast down with it.”

“He hath a great zeal for you - Instead of ζηλον πολυν, much zeal, ABCD**, several others, with versions and fathers, read πολυν πονον, much labor; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading. Laodicea, and - Hierapolis - These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See Col 2:1. The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Esculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant.”

“a great zeal--The oldest manuscripts and Vulgate have "much labor." for you--lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves. them that are in Laodicea . . . Hierapolis--churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (Ti1 6:21). All the three cities were destroyed by an earthquake in A.D. 62 [TACITUS, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.”