Colossians 1:1–11

"Paul an Apostle of Jesus Christ through the will of God."

It were well also to say, what from considering this Epistle we have found to be its occasion and subject. What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, "Through the will of God." So here again he hath used the expression "through." "And Timothy the brother," he saith; of course then he too was an Apostle, and probably also known to them. "To the saints which are at Colossae." This was a city of Phrygia, as is plain from Laodicea's being near to it. "And faithful brethren in Christ." Whence, saith he art thou made a saint? Tell me. Whence art thou called faithful? Is it not because thou wert sanctified through death? Is it not because thou hast faith in Christ? Whence art thou made a brother? for neither in deed, nor in word, nor in achievement didst thou show thyself faithful. Tell me, whence is it that thou hast been entrusted with so great mysteries? Is it not because of Christ?

"Grace to you and peace from God our Father." Whence cometh grace to you? Whence peace? "From God," saith he, "our Father." Although he useth not in this place the name of Christ.

I will ask those who speak disparagingly of the Spirit, Whence is God the Father of servants? Who wrought these mighty achievements? Who made thee a saint? Who faithful? Who a son of God? He who made thee worthy to be trusted, the same is also the cause of thy being entrusted with all.

For we are called faithful, not only because we have faith, but also because we are entrusted of God with mysteries which not even angels knew before us. However, to Paul it was indifferent whether or not to put it thus.

Immediately and from the very beginning he imperceptibly refutes their way of thinking. For he is an apostle not of angels, but of Jesus Christ, and the will of God is that he is an apostle of that Christ, and not of angels. So if I am an apostle "by the will of God," then it is clear that I preach the truth. What then? That through the Son we have been brought to God, that we have been freed from Jewish and Greek observances. And notice, the preposition "by" (δια) is placed before the word θεός, which signified God the Father. He was also an apostle, it seems; probably he was also known to them.

This letter is divided into its greeting and its message (1:3). First, the persons sending the letter are mentioned; then, the ones to whom it is sent (1:2); and thirdly, the good things desired for the latter (1:2b). As to the first, the principal sender is mentioned; and secondly, his companion.

The principal sender of this letter is first identified by his name, Paul, that is, one who is humble, for it is such persons who receive wisdom: "Thou hast hidden these things from the wise and understanding and revealed them to babes" (Mt 11:25), and so Paul can teach this wisdom. Secondly, the sender is described by his office, namely, an apostle, that is, one who is sent, to bring salvation to the faithful: "Set apart for me Saul and Barnabas for the work to which I have called them" (Acts 13:2); "As the Father has sent me, even so I send you" (Jn 20:21). He is not the apostle of just anyone, but of Christ Jesus, whose glory he seeks, and not his own: "For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake" (2 Cor. 4:5). But at times some reach their office because God is angry because of a people's sins: "Who makes a man who is a hypocrite to reign for the sins of the people" (Job 34:30); "I have given you kings in my anger" (Hos 13:11). And so Paul says that he has his office by the will of God, that is, by his pleasure: "I will give you shepherds after my own heart, who will feed you with knowledge and understanding" (Jer 3:15).

The other person to send this letter is Timothy our brother, so that there may be two or three witnesses, as in Deuteronomy (17:6). "A brother helped is like a strong city" (Pr 18:19).

Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, "Lift up your hearts," that so upon the people's response, "We lift them up unto the Lord," he may be reminded that he himself ought to think of nothing but the Lord. Let the breast be closed against the adversary, and be open to God alone; nor let it suffer God's enemy to approach to it at the time of prayer. For frequently he steals upon us, and penetrates within, and by crafty deceit calls away our prayers from God, that we may have one thing in our heart and another in our voice, when not the sound of the voice, but the soul and mind, ought to be praying to the Lord with a simple intention. But what carelessness it is, to be distracted and carried away by foolish and profane thoughts when you are praying to the Lord, as if there were anything which you should rather be thinking of than that you are speaking with God! How can you ask to be heard of God, when you yourself do not hear yourself? Do you wish that God should remember you when you ask, if you yourself do not remember yourself? This is absolutely to take no precaution against the enemy; this is, when you pray to God, to offend the majesty of God by the carelessness of your prayer; this is to be watchful with your eyes, and to be asleep with your heart, while the Christian, even though he is asleep with his eyes, ought to be awake with his heart, as it is written in the person of the Church speaking in the Song of Songs," I sleep, yet my heart waketh." Wherefore the apostle anxiously and carefully warns us, saying, "Continue in prayer, and watch in the same; " teaching, that is, and showing that those are able to obtain from God what they ask, whom God sees to be watchful in their prayer.

Colossae is a city of Phrygia, which is now called Chonae — this is evident from the fact that Laodicea is a neighboring country to it. From what then did you become saints? Was it not through baptism into the death of Christ? Why are you called faithful? Is it not because you believe in Christ? Is it not because such mysteries have been entrusted to you by Christ? For we are called faithful not only because we have believed, but also because mysteries have been entrusted to us by God, which even the angels did not know. Why brethren? Is it on account of your own deeds or virtue? No, but in Christ. How then after this do you ascribe to the angels the bringing of us to God?

The persons to whom this letter is sent are the saints and faithful brethren at Colossae. The greater ones are called saints: "Let us serve him in holiness and righteousness" (Lk 1:74); and the lesser ones are referred to as the faithful, who have at least kept the true faith, because "without faith it is impossible to please God" (Heb 11:6). Or we could say, to the saints, that is, to those sanctified by baptism, and faithful brethren, that is, those who have remained in the faith they accepted: "A faithful man will be much praised," as we read in Proverbs (28:20).

Then he mentions the good things he wishes them to have: that is, grace, which is the source of every good: "Justified by his grace as a gift" (Rom 3:24); and peace, which is the last of all goods: "He makes peace in your borders" (Ps 147:14). As a consequence, he wishes them all the goods that lie between these two. "The Lord will give grace and glory" (Ps 84:11). From the Father of our Lord Jesus Christ, that is, the Father of Christ by nature, and our Father by grace; and from the Lord Jesus Christ. And so, from our Father, that is, God in his Trinity, and from the Lord Jesus Christ, considering the nature God assumed.

Ver. 3. "We give thanks to God, the Father of our Lord Jesus Christ."

He seems to me to refer everything to the Father, that what he has to say may not at once offend them.

"Praying always for you."

He shows his love, not by giving thanks only, but also by continual prayer, in that those whom he did not see, he had continually within himself.

He does not add the name of Christ here, although this was his custom, so as not to immediately, from the very first words, openly attack them and thereby turn them against the following content of the speech. Let those who diminish the Holy Spirit say, why is God our Father? Is it not through the Spirit? Who granted us what is great and surpasses the mind? Is it not the Spirit? How then after this do you diminish Him? Jesus Christ is our Lord, and not the servant-angels. Paul shows his love for us not only through thanksgiving, but also through unceasing prayer for us, for even those whom he had not seen, he always carried within himself.

Here Paul begins his message. First, he commends the truth of the Gospel; secondly, he defends this against those who attack it (in the second chapter). In regard to the first he does two things. First, he commends the truth of faith in the Gospel; and secondly, its Author (1:15). The first is divided into two parts. First, he thanks God for the benefits conferred on the Colossians in particular; and secondly, for those benefits granted to the Church in general (1:12). In regard to the first he does two things. First, he thanks God, and secondly, he shows why he gives thanks (1:4). Again the first is divided into two parts. First, he gives thanks; secondly, he prays (1:3b).

So he says: We thank God, the Author of grace: "Give thanks in all circumstances" (1 Th 5:18). And we thank God always, for the past and for the future. For although we cannot actually pray every minute, we should always pray by serving God out of love: "Pray constantly" (1 Th 5:17); "We ought always to pray" (Lk 18:1).

Ver. 4. "Having heard of your faith in Christ Jesus."

A little above he said, "our Lord." "He," saith he, "is Lord, not the servants." "Of Jesus Christ." These names also are symbols of His benefit to us, for "He," it means, "shall save His people from their sins." (Matt. i. 21.)

Ver. 4. "Having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints."

Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. "And of the love," he saith, "which ye have toward all the saints," not toward this one and that: of course then toward us also.

We thank God, he says, because we heard from Epaphroditus about your faith in Christ Jesus, and not in angels. Through this he predisposes them toward himself. Because these names—Christ and Jesus—are symbols of beneficence; for He received anointing for our sake, and He Himself saved His people from their transgressions. Not to this one or that one, but to all; consequently, to us as well, so that you will listen to us with pleasure. This is the speech of a man predisposing them toward himself. By love he means almsgiving and fellowship, as in other places as well.

Then he states his reasons for giving thanks. First, he recalls the blessings they have; and secondly, how they were obtained (1:5b).

Our blessings or goods consist especially in faith, hope, and the love of charity: for by faith we have a knowledge of God; by hope we are raised up to him; but by the love of charity we are united to him. As we read: "So faith, hope, love, abide, these three; but the greatest of these is love" (1 Cor. 13:13). So he gives thanks for these three. First, that they have the faith; although he was not the one who preached to them, but rather a disciple by the name of Epaphras, and later Archippus. Thus he says, we have heard of your faith, which is the beginning of the spiritual life: "The righteous shall live by his faith" (Hab 2:4); "For whoever would draw near to God must believe that he exists and that he rewards those who seek him" (Heb 11:6). But this faith is dead without an active love, as James says (2:26), and so an active love must also be present: "For in Christ Jesus neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal 6:15). And so he continues, and of the love which you have for all the saints. There is a love which springs from charity, and another which is worldly. This worldly love does not include everyone, because we love those with whom there is some communication or sharing, which is the cause of love; but in worldly love this cause is not present in everyone, but is only found in one's relatives or other worldly people. But the love of charity does extend to everyone; and so he says, for all. For even though sinners are loved by the love of charity, it is in order that at some time they become holy: "We know that we have passed out of death into life, because we love the brethren" (1 Jn 3:14).

Bodily discipline performed in stillness purifies the body of the matter within it. But the discipline of the mind humbles the soul, filters out her crass notions of things that perish and draws her from the state where the thoughts are passionately engrossed and toward the state where they are moved by her divine vision…. This divine, contemplative vision of heavenly things comes to us precisely when, engaged in bodily and mental discipline, we are the recipients of an unutterably pristine glory that separates [us] from this world and our thoughts of it. By this we are thoroughly convinced of our hope which is laid up for us and we stand in full assurance of its state.

Ver. 5. "Because of the hope which is laid up for you in the heavens."

He speaks of the good things to come. This is with a view to their temptations, that they should not seek their rest here. For lest any should say, "And where is the good of their love toward the saints, if they themselves are in affliction?" he says, "We rejoice that ye are securing for yourselves a noble reception in heaven." "Because of the hope," he saith, "which is laid up." He shows its secureness. "Whereof ye heard before in the word of the truth." Here the expression is as if he would chide them, as having changed from it when they had long held it.

"Whereof," saith he, "ye heard before in the word of the truth of the Gospel." And he bears witness to its truth. With good reason, for in it there is nothing false.

"Of the Gospel." He doth not say, "of the preaching," but he calleth it the "Gospel," continually reminding them of God's benefits. And having first praised them, he next reminds them of these.

For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," [2 Thessalonians 2:13] and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" [Colossians 1:5] by God, who has declared with His mouth, and He does not lie, that it is "better than sons and daughters," [Isaiah 56:4-5] and that He will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." [Hebrews 13:4] For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.

Paul shows them that the governance of angels does not fulfill the hope laid before us of the resurrection and the kingdom. These happen by the appearing of our Lord Jesus Christ. .

This shall now be proved even by the apostle, when he says: "For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is unto all the world." For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles.

You love, he says, the saints not out of human calculations, but in hope of future blessings; or else: we thank God that you are to inherit incorruptible blessings. For it is not laid up on earth, where it would be subject to corruption, but in heaven, where it is both intact and secure. Therefore, do not waver in hope: for what is laid up for you is in a safe place, and this pertains to those who have undergone trials, so that they would not seek deliverance from them here, and would not lose heart in trials, since they have a great reward. He did not say "preaching," but "of the gospel," in order to remind them of the benefactions of God, for the gospel is a proclamation of good. But if it is the word of truth, then there is no falsehood in it. How then do you make it false by not believing as you were formerly taught by it, namely through Christ the Savior? And who was the preacher there? Epaphras, as is evident from what follows.

Further, the fruit of worldly love is obtained in this world; but the fruit of the love of charity is in eternal life. This leads him to mention hope: because of the hope laid up for you in heaven, that is, because of your eternal glory, which is called hope because it is considered as certain: "This hope has been put in my heart," as we read in Job (19:27).

Then (1:5b), he shows how they obtained these things. First, he commends the doctrine of the Gospel; and secondly, its ministry. First he commends the truth of the doctrine; secondly, its growth (v. 6); thirdly, its fruitful progress (v. 6b).

So he says, of this you have heard, that is, of the hope or else of the things hoped for, in the word of the truth, the Gospel, for this is greater than everything else: "Eye has not seen, nor ear heard, nor the heart of man conceived what God has prepared for those who love him" (1 Cor. 2:9). Therefore, God revealed this: "Repent, for the kingdom of heaven is at hand" (Mt 3:2). But his hope is true, and not a vain hope (as when the one promising is a liar), because it is in the word of the truth: "Your word is truth" (Jn 17:17).

Honor, love and praise the holy church, your mother, the heavenly Jerusalem, the holy City of God. It is she who, in this faith which you have received, bears fruit and spreads throughout the world. She is the "church of the living God, the pillar and mainstay of truth," who, in dispensing the sacraments, tolerates the wicked who are eventually to be separated and whom, meanwhile, disparity of customs keeps at a distance. For the sake of the grain now growing amid the chaff, at the final sifting of which the harvest destined for the granary will be revealed, the church has received the keys of the kingdom of heaven.

There are both good and bad in the Catholic church, which has spread not in Africa alone, as the Donatist sect has done, but through all nations, as it was promised, and which extends throughout the whole world, as the apostle says, bringing forth fruit and increasing.

"The gospel has come to you, as it is in all the world, and brings forth fruit." The Son of God said with his own mouth, "You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and even to the uttermost part of the earth." Caecilianus, the bishop of the church of Carthage, is accused with human contentiousness; the church of Christ, established among all nations, is recommended by the voice of God.

It is much less surprising that he [Paul] used his verbs in the present tense in that passage which, as you remarked, he repeated again and again: "For the hope which is laid up for you in heaven, which you have heard before in the word of the truth of the gospel, which is come to you as also it is in the whole world, and brings forth fruit and grows." Although the gospel did not yet embrace the whole world, he said that it brings forth fruit and grows in the whole world, in order to show how far it would extend in bearing fruit and growing. If, then, it is hidden from us when the whole world will be filled by the church bringing forth fruit and growing, undoubtedly it is hidden from us when the end will be, but it certainly will not be before that.

Ver. 6. "Which is come unto you, even as it is also in all the world."

He now gives them credit. "Is come," he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, "As also it is in all the world."

It is present everywhere, everywhere victorious, everywhere established.

"And is bearing fruit, and increasing, as it doth in you also."

"Bearing fruit." In works. "Increasing." By the accession of many, by becoming firmer; for plants then begin to thicken when they have become firm.

"As also among you," says he.

He first gains the hearer by his praises, so that even though disinclined, he may not refuse to hear him.

"Since the day ye heard it."

Marvelous! that ye quickly came unto it and believed; and straightway, from the very first, showed forth its fruits.

"Since the day ye heard, and knew the grace of God in truth."

Not in word, saith he, nor in deceit, but in very deeds. Either then this is what he means by "bearing fruit," or else, the signs and wonders. Because as soon as ye received it, so soon ye knew the grace of God. What then forthwith gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?

The gospel has come not only to the Colossians, but to the whole world, where it is powerful and grows by means of the preached word. .

He speaks as if about some animate object: "which is present." It did not come to you, he says, and then depart, but is present and reigns among you. By this he encourages them. And since many become more steadfast when they have companions, he adds: "and in all the world." It is everywhere present, everywhere standing firm. "Brings forth fruit" by works, "increases," because constantly many are joining this faith. But it would not bring forth fruit if it were not firm. For trees also bear more fruit when they are firmly rooted. As before, he predisposes them toward himself with praises, so that they would not fall away, even if they wanted to. For if the Gospel was preached in the same manner to everyone, including you, then how is it that some teach otherwise? Brings forth, he says, fruits and increases the Gospel among you from the day you came to know grace. In what way? Not by deception and empty words, but by truth, that is, by extraordinary signs and deeds.

Then when he says, which has come to you, Christ's doctrine is commended for its growth, because it has come not only to you, but is indeed in the whole world: "Their voice goes out through all the earth, and their words to the end of the world" (Ps 19:4); "This Gospel of the kingdom will be preached throughout the whole world... and then the end will come" (Mt 24:14). But since the Gospel has been preached in the whole world, why has the end not come? I answer that some say that the Gospel of Christ is not the Gospel of the kingdom. But this is false, because our Lord calls it the Gospel of the kingdom. And so, according to Chrysostom, we should say that while the apostles were still alive, the Gospel of Christ was throughout the whole world, at least by some kind of report. And it is quite miraculous that Christ's doctrine should have grown so much in forty years. And so the Apostle says, in the whole world, that is, by report; and "then the end will come," that is, the destruction of Jerusalem. But Augustine does not agree with this interpretation, because even in his own time there were some countries in which there were yet no churches. So he says the time referred to is the time when the Gospel will be really preached. Thus the end will come after the Church has become established in all countries, even though some people are not believers. And this end is not at the time of the Apostle, but concerns the end of the world. And so when Paul says here, in the whole world, he is speaking of the future; but he is using the present tense because the outcome is so certain. Yet we can say that the Gospel is in the whole world by report, although it is not actually established in all places.

Then he commends Christ's doctrine because of its fruit in good works: it is bearing fruit: "My blossoms became glorious and abundant fruit" (Sir 24:17); "He indeed bears fruit, and yields, in one case a hundredfold, in another sixty, and in another thirty" (Mt 13:23), and it is growing, that is, in the number of its believers: "The Lord added to their number day by day those who were being saved" (Acts 2:47). This was the effect of a great power, because as among yourselves, so also among others. From the day you heard, that is, the preaching, and understood, you accepted it.

Ver. 7. "Even as ye learned of Epaphras our beloved fellow-servant."

He, it is probable, had preached there. "Ye learned" the Gospel. Then to show the trust-worthiness of the man, he says, "our fellow servant."

"Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit."

Doubt not, he saith, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? what happened in your own is even independently a sufficient ground for belief, for, "ye knew the grace of God in truth:" that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. "Who is," saith he, "faithful," that is, true. How, "a minister on your behalf"? In that he had gone to him. "Who also declared to us," saith he, "your love in the Spirit," that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? "Who also declared unto us," saith he, "your love in the Spirit." For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.

You, he says, have in fact come to know the grace just as Epaphras also taught you. For it was not one thing that happened in reality while he taught another. For he, most likely, preached to the Colossians. By this he shows that this man is worthy of trust. For I, Paul, would not have loved him if he were not a true preacher, and would not have called him a "fellow worker." That is, the true one. For your sake, he says, he served in matters befitting Christ. For the fact that he went to Paul, comforted him in his bonds, and informed him of the events in Colossae — this too was a service to Christ. And if Epaphras is a servant of Christ, how can you say that through angels you were brought to God?

Then he commends the ministry of the Gospel: first, in relation to himself; then in relation to them; and finally in relation to both. So he says: You have been taught the Gospel, as you learned it from Epaphras, our beloved fellow servant: "I am a fellow servant with you and your brethren the prophets" (Rev 22:9). He is a faithful minister, that is, one who does not seek his own profit: "This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found trustworthy" (1 Cor. 4:1).

That is, the spiritual love which you have for me. For the most enduring love is love in the spirit. Every other love—both natural love, such as the love of parents for children and children for parents, and love based on friendship and companionship—is not enduring.

He is a faithful minister, that is, a mediator between them and the Apostle, and has made known, i.e., indicated, to us your love in the Spirit.

What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: "I will put My Spirit upon thy seed and My blessings upon thy children." For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing better to wish us than this, as He himself said: "We cease not to pray and make request for you that ye may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God." He taught, then, that this was the will of God, that rather by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts.

For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

"For this cause." What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so doth Paul also most exhort those who have achieved the greater part.

"Since the day we heard it," saith he, "we do not cease to pray for you." Not for one day do we pray for you, nor yet for two, nor three. Herein he both shows his love, and gives them a gentle hint that they had not yet arrived at the end. For the words, "that ye may be filled," are of this significancy. And observe, I pray, the prudence of this blessed one. He nowhere says that they are destitute of everything, but that they are deficient; everywhere the words, "that ye may be filled," show this.

And Paul shows here, that since that time he has been praying, and has not yet prevailed, and yet has not desisted; for the words, "from the day we heard it," show this. But it implies condemnation to them, if, from that time, even assisted by prayers, they had not amended themselves. "And making request," he says, with much earnestness, for this the expression "ye knew" shows. But it is necessary still to know somewhat besides.

And, "that ye may be filled," he saith; not, "that ye may receive," for they had received; but "that ye may be filled" with what as yet was lacking. Thus both the rebuke was given without offense, and the praise did not suffer them to sink down, and become supine, as if it had been complete. But what is, "that ye may be filled with the knowledge of His will"? That through the Son we should be brought unto Him, and no more through Angels. Now that ye must be brought unto Him, ye have learnt, but it remains for you to learn this, and why He sent the Son. "In all spiritual wisdom," he saith, "and understanding." For since the philosophers deceived them; I wish you, he saith, to be in spiritual wisdom, not after the wisdom of men. But if in order to know the will of God, there needs spiritual wisdom; to know His Essence what it is, there is need of continual prayers.

It is God's will, that we acknowledge him and know that it is not possible to be saved by angels but only through Jesus Christ. How then can we know this? Through spiritual, not worldly, wisdom. .

"Therefore" – why? Since, he says, we heard about your faith and love, we, filled with good hopes regarding the future, pray for you not one day, not two, but from the time we heard about this. By this he both shows his love and subtly reproaches them, since even with the help of his love they did not become more perfect. Note then that one must pray much and unceasingly, and that Paul constantly prayed and, even without achieving the fulfillment of his prayer, did not desist from it.

He does not call them either entirely imperfect or entirely perfect. For he did not say: that you may receive, but "that you may be filled." You, he says, have, but not everything. That you have been brought to God, this you know, but that you have been brought through the Son, this you lack, and I pray that you may be filled with this. For the will of God and His good pleasure consists in this: that the Son was given for us, and not angels. Therefore, by understanding, comprehend the increase of knowledge.

Since they were being deceived by philosophers, he says: I desire that you come to know the teaching through spiritual wisdom, and not through human wisdom, which is now leading you astray, which makes us consider ourselves knowledgeable. And if, in order to comprehend the will of God, spiritual wisdom is needed, what shall we say about those who boast that they have come to know the essence of God through external wisdom?

Above, the Apostle gave the reason for his thanksgiving by mentioning the things for which he gave thanks; here he states his prayer, showing what he is asking for them. First, he gives the characteristics of prayer; secondly, he mentions the goods he is asking for (v. 9b).

Prayer has three characteristics. First, it is timely, thus he says, from the day we heard of it we began to pray: "Since I spoke of him, I will still remember him" (Jer 31:20). Secondly, it is continuous: we have not ceased to pray for you: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam 12:23); "Without ceasing I mention you always in my prayers" (Rom. 1:9). Thirdly, prayer has several elements and is complete: to pray for... asking. Praying is lifting our minds up to God; and asking is requesting things. Praying should come first, so that the one devoutly requesting is heard, just as those who are requesting something begin by trying to persuade their listener and bend him to their wishes. But we should begin with devotion and meditation on God and divine things, not in order to bend him, but to lift ourselves up to him.

He asks for three things. First, for a knowledge of the truth; secondly, that they act in a virtuous way (v. 10); and thirdly, that they have the endurance to stand up under evil (v. 11).

He requests three kinds of knowledge for them. First, a knowledge of what they are to do; and so he says, that you may be filled with the knowledge of his will, that is, that you may fully know the will of God: "This is the will of God, your sanctification," as we read in 1 Thessalonians (4:3). Thus, one who lives in a holy way knows God's will; but one who sins does not know the will of God, because every sinner is ignorant: "That you may prove what is the good and acceptable and perfect will of God" (Rom 12:2). Secondly, he wants them to have a knowledge of divine things, in all wisdom, which consists in the knowledge of divine things, as Augustine says: "Think of the Lord with uprightness" (Wis 1:1). Thirdly, he wants them to have an understanding of spiritual things, i.e., not of these earthly material things: "Now we have received not the spirit of this world, but the Spirit which is from God," as 1 Corinthians (2:12) says. He appropriately associates wisdom and understanding, because wisdom is weak when there is no understanding, as Gregory says, and understanding is useless without wisdom: for wisdom judges and understanding apprehends, and one cannot apprehend without judging, and vice versa. The Gloss says that the first kind of knowledge is taken in general, the second pertains to the active life, and the third to the contemplative life.

We are commanded to do good when it says: "Decline from evil and do good," but we pray to do good when it says: "We cease not to pray for you, asking," and among other things that Paul asks he mentions: "That you may walk worthy of God in all things pleasing, in every good work and good word." As then we acknowledge the part played by the will when these commands are given, so let him acknowledge the part played by grace when these petitions are offered. .

For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

"To walk worthily," he says, "of the Lord." Here he speaks of life and its works, for so he doth also everywhere: with faith he always couples conduct. "Unto all pleasing." And how, "all pleasing"? "Bearing fruit in every good work, and increasing in the knowledge of God." Seeing, saith he, He hath fully revealed Himself unto you, and seeing ye have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needeth elevated conduct, greater far than the old dispensation. For, he that hath known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needeth.

"To walk," saith he, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still, and, with a metaphor, "bearing fruit and increasing in the knowledge of God," that ye might be in such measure "strengthened," according to the might of God, as is possible for man to be. "Through His power," great is the consolation.-He said not strength, but "power," which is greater: "through the power," he saith, "of His glory," because that everywhere His glory hath the power. He thus comforts him that is under reproach: and again, "To walk worthily of the Lord." He saith of the Son, that He hath the power everywhere both in heaven and in earth, because His glory reigneth everywhere. He saith not "strengthened" simply, but so, as they might be expected to be who are in the service of so strong a Master.

"Bearing fruit," he saith: this hath reference to works. "Strengthened": this to trials. "Unto all patience and longsuffering": long-suffering towards one another, patience towards those without. For longsuffering is toward those whom we can requite, but patience toward those whom we cannot. For this reason the term patient is never applied to God, but longsuffering frequently; as this same blessed one saith other where in his writings, "Or despisest thou the riches of His goodness, and forbearance, and longsuffering?" "Unto all pleasing." Not, one while, and afterwards not so. "In all spiritual wisdom," he saith, "and understanding." For otherwise it is not possible to know His will. Although indeed they thought they had His will; but that wisdom was not spiritual. "To walk," saith he, "worthily of the Lord." For this is the way of the best life. For he that hath understood God's love to man, (and he doth understand it if he have seen the Son delivered up,) will have greater forwardness. And besides, we pray not for this alone that ye may know, but that ye may show forth your knowledge in works; for he that knows without doing, is even in the way to punishment. "To walk," he saith, that is, always, not once, but continually. As to walk is necessary for us, so also is to live rightly. And when on this subject he constantly uses the term "walk," and with reason, showing that such is the life set before us. But not of this sort is that of the world. And great too is the praise. "To walk," he saith, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still.

"In the knowledge of God." And at the same time he touches in passing upon the methods of knowledge; for this is to be in error, not to know God as one ought; or he means, so as to increase in the knowledge of God. For if he that hath not known the Son, knoweth not the Father either; justly is there need of increased knowledge: for there is no use in life without this.

For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

I pray, he says, that you may come to know that the Only-Begotten saved you, so that you would walk worthily, that is, live virtuously. For whoever has come to know the love of God for mankind and that He delivered His Son for us, how would such a person not strive to deliver himself to the labors of virtue and take up his cross? For the word "to walk" (περιπατήσαι – to walk, to go about constantly), as has been said, denotes life and activity. And everywhere he joins activity with faith. In other words: I pray not only, he says, that you may learn, but also that you may show your knowledge in deeds as well; for the one who knows but does not act will be punished. Notice how he constantly calls activity a walking, showing thereby that just as walking (περιπάτησις) is always necessary for us, so too is the best life necessary.

So, he says, live in such a way that you please God in everything. How so? In no other way than by every good deed. For where there is every good deed, there is every pleasing of God. And see how he everywhere adds the word "every": in all wisdom, in every good deed, in all pleasing, and in all patience — showing that they have this even now, but not all of it. That is why they must reach perfection. "Bearing fruit and growing in the knowledge of God." Just as, he says, you have come to know God more than the ancients, so also in life you must grow in proportion to your knowledge. For how great must the virtue be of one who has been deemed worthy to know God and even to become a son of God? Or else: you must bear fruit — good works — but in such a way that you also have the knowledge of God as you ought, and not as you now imagine that you have. For what is the benefit of life and activity if you do not know the Son of God? See then how above he said that the knowledge of God is needed in order to walk worthily of the Lord; and now again he requires that they grow in good works so as to simultaneously know God, because the one is closely joined with the other.

Further, knowledge by itself is not enough, because "Whoever knows what is right to do and fails to do it, for him it is sin" (Jas. 4:17). And therefore, it is necessary to act according to virtue. He touches on this when he says, to lead a life worthy of the Lord, for one lives unworthily if he does not live as is fitting for a son of God to live: "As servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships..." (2 Cor. 6:4); "As we solemnly forewarned you" (1 Th 4:6). Secondly, he touches on a correct intention: fully pleasing: "There was one who pleased God and was loved by him" (Wis 4:10). Thirdly, he brings in the desire to make progress: bearing fruit in every good work, for one should always try for a further good: "My blossoms became glorious and abundant fruit" (Sir 24:17); "The return you get is sanctification and its end eternal life" (Rom 6:22). And after one has borne fruit, an increase in knowledge follows, and increasing in the knowledge of God; for as a result of eagerly accomplishing the commands of God, a person is disposed for knowledge: "I understand more than the aged, because I keep your precepts" (Ps 119:100); "Wisdom will not dwell in a body enslaved to sin" (Wis 1:4). He says, increasing in the knowledge of God, and not of the world: "She gave him a knowledge of holy things" (Wis 10:10).

"Strengthened with all power." He is here speaking of trials and persecutions. We pray that ye might be filled with strength, that ye faint not for sorrow, nor despair. "According to the might of His glory." But that ye may take up again such forwardness as it becometh the power of His glory to give. "Unto all patience and long-suffering." What he saith is of this sort. Summarily, he saith, we pray that ye may lead a life of virtue, and worthy of your citizenship, and may stand firmly, being strengthened as it is reasonable to be strengthened by God.

And again, "strengthened with all power," and again, "unto all patience and long-suffering"; for the constant addition of "all" bears witness to their doing well in part, though, it might be, not in all.

We pray that you may attain perfection, "being strengthened with all power." Against what? Against temptations and persecutions, so that you do not become careless and do not fall into despair.

To grant you such power as is fitting for Him to give, that is, ineffable and boundless, such as it is possible for a person to receive. Here is great encouragement. For he did not say: according to power, but "according to might," which is greater, as if saying: everywhere His glory is mighty. Therefore, do not grow faint in afflictions, for you shall prevail, as is natural for those who serve such a mighty and glorious Master.

"Being strengthened with all patience," that is, in relation to outsiders, and "longsuffering," that is, in mutual relations. For the one who is longsuffering is he who has the ability to repay and does not repay, while the one who is patient is he who cannot do so. Therefore, patience is not attributed to God, but rather longsuffering, since He is able to crush but refrains from doing so. "With all" means not only now and then no more after that. So, if we bring the words together, he says the following: we pray that you may perfectly receive the knowledge of the teaching, not according to worldly wisdom but spiritual wisdom, and that you may lead a virtuous life, so as to firmly withstand temptations, having received power and strength from God — to show patience toward outsiders and longsuffering toward the brethren.

Then he mentions their standing up under evils, for to live a virtuous life it is not enough just to know and to will; one must also act in spite of opposition: and this cannot be done without a patient endurance of evils. And so he says, may you be strengthened with all power: "Rich in power" (Sir 44:6). Such power, or virtue, comes from God; and so he says, according to his glorious might: "Be strong in the Lord" (Eph 6:10). He says, glorious might, that is, Christ's, who is the glory of the Father, because to fall into sin is to fall into darkness: "She is a breath of the power of God, and a pure emanation of the glory of the Almighty" (Wis 7:25). Then when he says, for all patience and longsuffering, he prays that they may stand up under adversity. Some people fail because of the difficulties of their adversities; and they need patience: "By your patience you will gain your lives" (Lk 21:19). Other people fail because their reward is a long time coming; and so he says, longsuffering, which enables a person to wait for what was promised: "If it does not come soon, wait for it; because it will come and not delay" (Hab 2:3); "And thus, with his longsuffering, he obtained what was promised" (Heb 6:15). Yet, although some people do avoid these two vices, they do it with sadness; and since this should not be so he says, with joy: "Count it all joy, my brethren, when you meet various trials" (Jas. 1:2).