Chapter 1

Theophylact of Ohrid, Exposition of the Epistle to the Colossians — Chapter One

¹ Argument of the Epistle to the Colossians. All the Epistles of Paul are holy, but most of all those sent while he was in chains, as though a champion in the very midst of slaughter and trophies were sending dispatches even as he set them up. And he himself knows that this is something great and a ground for honor. For writing to Philemon he says, whom I begot in my chains.[1] He said this so that we too might not chafe at hardships, but might even take pride in them. Now there are many such Epistles: the one to the Ephesians, the one to Philemon, the one to Timothy, the one to the Philippians, and this one to the Colossians as well, which was sent while he was in chains. And just as he wrote to the Romans and to the Hebrews though he had not seen them, so too he writes to these without having seen them. Among them were also Philemon and Archippus, who seems to me to have been entrusted with a certain Church. He writes to the Colossians upon such an occasion as this: a wicked teaching had established itself among them like a naturalized citizen, for they supposed that they were brought to God and the Father not through the Son but through angels, thinking it absurd to believe that the Son of God had appeared in the last times, seeing that in the Old Covenant all things came about through angels. They also kept many Jewish and Greek observances, watching days and seasons and foods. All these things, standing in need of correction, moved the Apostle to write this Epistle.

² Paul, an apostle of Jesus Christ, by the will of God. At once, in the very opening, he secretly overthrows their teachings. For he is not an apostle of angels, but of Jesus Christ; and this is the will of God, that he be His apostle, and not of angels. If, then, I am an apostle by the will of God, it is plain that I proclaim things that are true. And what are these things? That we have been brought near by the Son; that we have been delivered from the Jewish and Greek observances. And note the word “through” laid down with reference to the Father.

³ And Timothy the brother. So then he too is an apostle; and it was fitting that this man should be made known to them as well.

⁴ To the holy and faithful in Christ who are in Colossae. Colossae is a city of Phrygia, now called Chonae; and this is clear from the fact that Laodicea is nearby. But from what source have you become holy? Was it not through the baptism into the death of Christ? From what source faithful? Is it not because you believe in Christ? Is it not because so many mysteries were 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 not even the angels knew. From what source brothers? Was it then in your own works, or in your achievements? It is not so; rather, it is in Christ. How then do you ascribe your being brought near to angels?

⁵ Grace to you and peace from God our Father. He does not add the name of Christ here, though it was his custom to do so, lest right away in the preface he should openly clash with them and make them recoil from the rest of his discourse. But let those who belittle the Spirit say from what source God is our Father. Is it not through the Spirit? Who has graciously bestowed the great things that surpass the mind? Is it not the Spirit? How then do you belittle Him?

⁶ We give thanks to God and the Father of our Lord Jesus Christ, always praying for you. Jesus Christ is our Lord, not the servant angels. And not only by his thanksgiving, but also by his unceasing prayer for them, does he show his love, since even those whom he had not seen he held continually within himself.

⁷ Having heard of your faith in Christ Jesus. We give thanks, he says, because we have heard from Epaphroditus of your faith—not the faith in angels, but in Christ Jesus. And by this he forestalls them. And these names too, “Christ” and “Jesus,” are tokens of the benefaction. For He Himself was anointed on our behalf, and He Himself saved the people from their sins.[2]

⁸ And the love which you have toward all the saints. Not toward this one or that one, but toward all. Therefore toward us as well. And so you will also hear us gladly. By these words he makes them his own. And it seems to me that by “love” he means almsgiving and fellowship, as elsewhere too.

⁹ Because of the hope laid up for you in the heavens. You love the saints, he says, not for any human reason, but because you hope for the good things to come; or rather, We give thanks because you are about to inherit the incorruptible things. For they are not laid up on earth, that they should be corrupted, but in the heavens, so that they possess what is secure. Do not, therefore, be in doubt about your hope, for it is laid up in safety. And this is directed to those undergoing trials, that they should not seek their relief here, nor lose heart amid the trials, since they have a great recompense.

¹⁰ Of which you heard beforehand in the word of the truth of the Gospel. He did not say “of the preaching,” but “of the Gospel,” in order to remind them of the benefactions of God; for the Gospel concerns good things. And if it is a word of truth, there is no falsehood in it. How then do you make it false by not believing, as you were taught beforehand by it, that salvation is through Christ? And who was the one who preached there? Epaphras, as appears from what follows.

¹¹ Which is present among you, as also in all the world. He used the word present, as of some living thing. It did not, he says, come to you and then depart, but it is present and prevails among you. And by these words he gladdens them. And since the many are more firmly established when they have others as partners in their teachings, he says, And in all the world. For everywhere it is, everywhere it stands fast.

¹² And it is bearing fruit and growing. Bearing fruit through works, growing through the many who are continually being added to the faith. But it would not bear fruit unless it were firmly established. For the trees too, when they are made firm, then bear more fruit.

¹³ As also among you. He forestalls them, as above, with praises, so that they may not depart even if they wished to. For if the Gospel was thus proclaimed to all and to you, how is it that some now teach otherwise?

¹⁴ From the day you heard and came to know the grace of God in truth. The Gospel, he says, bears fruit and grows among you from the day you came to know the grace. How? Not in deceit and idle words, but in truth—that is, by signs and wondrous works.

¹⁵ As also you learned from Epaphras. You came to know the grace, he says, by the very works, just as Epaphras also taught you. For it was not that one thing happened and another was taught. For this man, as it seems, preached to the Colossians.

¹⁶ Our beloved fellow-servant. From this he shows the man’s trustworthiness. For I, Paul, would not have loved him had he not been a true herald, nor would I have called him a fellow-servant.

¹⁷ Who is faithful. That is, true.

¹⁸ A minister of Christ on your behalf. In your stead, he says, he ministered in matters pertaining to Christ. For his going to Paul at that time, and consoling him in his chains, and making known to him the affairs of the Colossians, was a ministry of Christ. But if Epaphras is a minister of Christ, how do you say that you were brought near through angels?

¹⁹ Who also made known to us your love in the Spirit. That is, the spiritual love which you have toward me. For this is secure, the love that is in the Spirit. But the rest—both the natural loves, such as of parents toward children and of children toward parents, and the loves of friends and companions—are all insecure.[3]

²⁰ For this reason we also, from the day we heard, do not cease praying for you. “For this reason”—what reason? Since, he says, we heard of your faith and your love, having become full of good hope concerning the things to come, we pray for you—not one day, nor two, but ever since we heard these things. And by this he shows his own love, while gently bringing a reproach upon them, seeing that, though helped by his prayers, they have not yet recovered themselves to perfection. And observe that there is need of many and continual prayers, and that Paul, though always praying and not yet having succeeded, nevertheless did not desist.

²¹ And asking that you may be filled with the knowledge of His will. By these words he shows them to be neither wholly imperfect nor wholly perfect. For he did not say, “that you may receive,” but “that you may be filled.” For you have it, but not the whole of it. And that you were brought near, you have known; but that it was through the Son, this is lacking—which I also pray may be fulfilled. For the will of God and His good pleasure is that the Son was given for us, and not the angels. Understand, then, “full knowledge” as the addition to knowledge.

²² In all spiritual understanding and wisdom. Since the philosophers were deceiving them, I wish, he says, that you learn the teaching in spiritual wisdom, not according to the wisdom of men, by which, being now led astray, you think that you know. But if, in order to learn His will, there is need of spiritual wisdom, what is one to say of those who boast that they know the essence of God from the wisdom that is outside?

²³ That you may walk worthily of the Lord. I pray, he says, that you may learn that you were saved through the Only-begotten, in order that you may walk—that is, that you may live according to virtue. For he who has come to understand the love of God for mankind, and that He gave over His Son for us, how would he not be eager to give himself over to the labors of virtue, and to take up his cross? For “to walk” pertains to one’s life and manner of living, as has been said. And everywhere he joins manner of life to faith. And to put it another way: We pray, he says, not only that you may learn, but that you may also display it in works. For he who knows without doing is destined to be punished. And see how he always calls the manner of life a “walking,” showing that just as walking is always necessary to us, so too is the best life.

²⁴ Unto all pleasing, in every good work. That you may so live, he says, as to please God in all things. And how will this come about? In no other way than in every good work. For where there is every good work, there is all pleasing of God. And observe how everywhere he adds “all”: in all wisdom; and in every good work; and unto all pleasing; and unto all patience—showing that they have it even now, yet not the whole of it. And so they need to take on what is perfect.

²⁵ Bearing fruit and growing in the knowledge of God. Just as, he says, you have come to know God more greatly than the ancients, so you ought also to grow in your life according to the measure of your knowledge. For he who has been counted worthy to know God, so as even to be a son of God, of how much virtue does he stand in need? Or else: You ought indeed to bear fruit in good deeds, but in such a way as also to have the knowledge of God as you ought, and not as you now suppose you have it. For what profit is there in life and manner of living, if you are ignorant of the Son of God? And observe how above he said there was need of knowledge in order to walk worthily of the Lord; now again he requires growth in good works, so that one may at the same time also know God. For each is constitutive of the other.

²⁶ Being strengthened with all power. We pray that you may be filled, being strengthened with all power. Unto what? Unto the trials and the persecutions, so that you may not grow weary nor despair.

²⁷ According to the might of His glory. That He may give you such power as befits Him to give, ineffable and boundless, that is; only insofar as it is possible for a man to receive it. And great is the consolation. For he did not say “power,” but “might,” which is greater—as though he were saying: Everywhere His glory prevails. Do not, therefore, you yourselves grow soft amid hardships; for you will be strengthened, as is fitting for those who serve a Master so mighty and glorious.

²⁸ Unto all endurance and patience. Being strengthened unto all endurance, which is toward those outside; and patience, which is toward one another. For one is patient toward those whom it is possible to requite, but one endures those whom it is not possible to requite. For this reason, with regard to God, “endurance” is not spoken of, but “patience,” since He is able to crush yet forbears. And “unto all”—not now, but afterward no longer. If, then, we gather the discourse together, this is what he says: We pray that you may perfectly receive the knowledge of the teaching, not in worldly wisdom but in spiritual; and that you may have a virtuous life, so as to stand firm against the trials, having been strengthened, as is fitting to be strengthened by God, so as to show endurance toward those outside and patience toward the brethren.

²⁹ With joy giving thanks to the Father. Being about to bring a charge against them, as not holding rightly concerning the teaching, he first smooths his discourse, lest he should seem to be making the charge as an enemy. Having said beforehand, therefore, that “I pray for you that such and such good things may come to you” (which is by no means the part of an enemy), he now says, “And with joy I give thanks for the good things that already belong to you,” so that I bring my charge against you not out of enmity but out of love. And I would indeed wish to praise you throughout, but I am compelled by necessity to make the charge. So he does in the Epistle to the Corinthians as well. And gently he leads them into the discourse concerning the Son. For if I give thanks with joy, then great are the things that already belong to you. And these things the servant angels did not give, but the Master, the Son. But how did he say, “I give thanks with joy”? Because it is possible to give thanks even in grief; for instance, Job gave thanks, yet in anguish: The Lord gave, the Lord has taken away. For let no one deprive him of his being stung; for thus he also takes away his praise, if he endured as one without feeling. Rather, he was stung, yet he was not wounded.[4]

³⁰ Who has made you sufficient. So great, he says, are the things given, that He not only made you rich, but also gave you sufficiency and power for being shown worthy, having received them. I mean something like this: A king, having entrusted some lowly man with a prefecture, perhaps, gave him a dignity, yet did not make him sufficient for receiving the office worthily, that is, for administering it; whence often the honor made him ridiculous. But God both honored us and made us sufficient for receiving the honor. And it is a doubling of honor to make us fit also for the gift.

³¹ Unto the portion of the lot of the saints. That is, who has ranked you with the saints; and not so simply, but having granted that you should also enjoy the very same things, which he indicates by “portion.” For it is possible to be ranked in the same city, yet not to have the same portion; and again, to be in the same lot, yet not to have the same portion. For instance, we are all in the same lot of the Church, yet one has one portion and another has another. But here He counted us worthy both of the same lot and of the same portion. And everywhere he calls it a “lot,” that he may show that, just as the lot is not of human effort but rather seems a matter of chance, so too we are counted worthy of the kingdom not from our achievements, but the whole is of the divine gift. For this reason, When you have set everything aright, he says, say, We are unprofitable servants; for what we were obligated to do, we have done.[5]

³² In the light. Both in the age to come and in the present—that is, in knowledge. For even now He has given light, having revealed the mysteries to us, and in the age to come He will give it more clearly.

³³ Who rescued us from the authority of darkness. It is not only this that is great, that He counted us worthy of the kingdom, but also what manner of men we formerly were. For it is not the same thing to give something to the worthy and to the unworthy; which he also says in the Epistle to the Romans: For scarcely will anyone die for a righteous man.[6] Us, then, who were under the authority of darkness—that is, of error and of the tyranny of the devil. And he did not say “darkness” simply, but “authority.” For he had great authority over us and held us in his power. For it is a grievous thing even to be under the devil simply; but to be so with authority, this is more grievous still. And he did not say “He cast out,” but “He rescued,” showing that we were in wretched plight as captives.

³⁴ And transferred us into the kingdom of the Son of His love. It is a great thing even to be delivered from darkness; but to be brought also into a kingdom is far greater. And not simply, but so as to reign together with the Son of His love—that is, with the Beloved—we who were enemies, who were darkened. Which he also says elsewhere: If we endure, we shall also reign together with Him.[7] And he did not say “He removed” (for then the whole would have belonged to the one who removed), but “He transferred,” so that something might belong to us as well. And by the word he also shows the ease of God’s power, as though one were to lead a soldier from one place to another.

³⁵ In whom we have redemption, the forgiveness of sins. Lest, hearing that the Father rescued us, you should think that the Son displayed no good thing toward us, he goes on to say that the Son has given us the greater thing. For of our being transferred into the kingdom, He Himself is the cause, having graciously bestowed on us the redemption—that is, the forgiveness of sins. For if we had not been redeemed and forgiven these, we would not have been transferred into the kingdom. So He Himself prepared the way for the gift of the Father. And he did not say “redemption,” but “complete redemption”—that is, He redeemed us perfectly, so that we should no longer fall, nor become mortal, as liable to the sin of Adam. Since, then, the Son redeemed, He Himself also brought us near. How then do you speak of angels? And note “in whom” as said of the Son.

³⁶ Who is the image of the invisible God. Here he sets forth the honor of the nature and the greatness of the dignity of the Only-begotten. He is, he says, the image of God; therefore not differing in any way. For you have no measure of the greatness, that you might say by how much He is diminished. For if He were an image as a man is, you would have something to say, that the image does not attain to the prototype. But since He is an image as God and as Son of God, the image of the invisible God is one that differs in no way—invisible, that is. For with us, since human art produces the image, an art that often falls short, the image does not possess the quality of differing in no way; but where God is, there is nowhere any falling short, nowhere any error; and therefore the quality of differing in no way. But if the Son does not possess the quality of differing in no way with respect to the Invisible, what hinders the angels too from being images? For they too are invisible; yet nowhere is an angel called an image. And observe the precision of the divine Scripture: man it names an image of God and a son; but the angel, by no means. For there the loftiness of the angelic nature would quickly have cast its hearers into impiety, supposing the angel to be of the same dignity as God; whereas in the case of man, his lowliness and humility secures us, so that we should suspect nothing of the sort. Gather, then, that the Only-begotten, being both—both image and invisible—by being an image is distinguished from the angels, who are invisible yet not images; and by being invisible, from men, who are themselves called images yet are not invisible. He alone, therefore, is properly and without any difference an image. And if the Arians still object that the image is not of the same essence as the prototype, let them hear the Scripture saying that Seth is an image of Adam. Is he not, then, also of the same essence? For artificial images are not of the same essence; but natural ones are altogether of the same essence.

³⁷ Firstborn of all creation. Having said that He is the image of the invisible God, he then adds these words too. And here is the great contrivance of those who incline to Arianism. For since, they say, He is called “firstborn of all creation,” He is the first of created things. And yet he did not say “first-created,” but “firstborn.” Otherwise you will give Him brothers, and He will be first even of me, and of a frog, and of a stone, and of the most worthless things, and of the same essence as all these. For the firstborn is surely of the same essence as those of whom he is firstborn. But upon your own head be the blasphemy. For to think such things concerning the incomparable glory of the Creator is godless. And besides, “the firstborn” is not always spoken with reference to those that follow in Scripture, but absolutely thus, the one first born. So then the Theotokos Mary also bore Him as the firstborn according to the flesh, though He had no brothers at all following after Him; for He is Only-begotten from her too. So then He is also firstborn from the Father, not with reference to the rest of creation, but absolutely; for He is Only-begotten according to the generation on high as well. What, then, is it that Paul now says, taking his stand against the pressing matter and dismantling the supposition of the Colossians? Lest they should think that He is younger than the angels—seeing that of old men were brought near through those angels, but now He Himself is said to bring near—he wishes to show that the Son is before all creation. How, then? Through generation. So He is also prior to the angels, and so much so that He Himself even created them. So then, even if the angels rendered any ministry in the Old Covenant, it is His. Observe, then, the wisdom of the Apostle: Lest, hearing that He is before all creation, you should think Him without beginning, he teaches you that He has a Father and is begotten from Him. For since both He and all things are from God, he shows this very thing: that the one is one and the other is another; and that the one is Son, as from the Father, while the others are creatures, created through this very Son. And so he continues.

³⁸ Because in Him were created all things, the things in the heavens and the things upon the earth. “In Him” is used in the sense of “through Him,” as he himself will show further on. And what was a matter of doubt, namely concerning the things in the heavens, this he has placed first. If, then, the angels were created through Him, how are they prior to Him?

³⁹ The visible and the invisible, whether thrones, or dominions, or principalities, or authorities. Leaving aside detailed discussion of the visible things, as not in doubt, he goes through in detail the things in doubt—the invisible, I mean. And he did not set forth all the orders above individually, inasmuch as he shows the lesser also from the greater. For surely the archangels and angels and our own souls are invisible as well; so that from those things, this is clear concerning these too.[8]

⁴⁰ All things were created through Him and unto Him. Behold, what he said above, “in Him,” this he now says, “through Him”; just as the evangelist John too: All things came into being through Him.[9] But in saying “all things,” he did not include the Spirit. For the Spirit is not of the “all things,” but is one absolutely, as there is one God and one Lord. All things, therefore, that have come into being were created through Him. Then, lest you should think Him to be a subordinate, He says, “And unto Him”—that is, all things hang upon Him. And not only did He Himself make them, but He Himself also holds them together, so that, if anything be torn away from His providence, it perishes. And he did not say “He holds together,” but the more subtle: “Unto Him they incline and hang”; and this alone, their inclining toward Him, is sufficient to hold them together and bind them fast. And this is no less than to have created them; rather, judged by our standards, it is even greater. For we too make a garment, perhaps, or a house; but we are not able to preserve it from corruption. He, however, both made it and preserves it.

⁴¹ And He is before all things, and in Him all things hold together. Continually he turns the same things over, by the continuity of his words, as by certain repeated blows, tearing up by the roots the destructive teaching. And observe, he did not say that He “came to be” before all things, but “is,” which is most proper to God. But where is Paul of Samosata, who says that He began from Mary? And “in Him all things hold together,” as upon a foundation; thus He is also firstborn of creation, as a foundation. And this indicates not consubstantiality with the creatures, but that all things are borne in Him.

⁴² And He is the head of the body, the Church. Having spoken of the dignity of the Son, he now speaks also of His love for mankind. For He who is thus above all things, the Maker, the Sustainer, joined Himself to those below. And he did not say “of the fullness of the Church,” but “of the body,” in order to show the closeness of His intimacy with us, and that He took on flesh consubstantial with us, and not from heaven. For Paul took the Church to stand for the whole human race; as though he were saying that in the generation according to the flesh too He is first of men, as a head.

⁴³ Who is the beginning, firstborn from the dead. He is, he says, the beginning of the resurrection, having risen before all. And since He loosed the pangs of death, He is fittingly also called firstborn. He has, however, as a firstfruits, the rest also following after Him. For the firstfruits is a firstfruits of some things. And just as, when a single sheaf is offered as a firstfruits, the whole harvest is blessed, so through Him we were all sanctified and brought near, and, one body having risen, the whole nature has been counted worthy of resurrection.

⁴⁴ That in all things He Himself might have the preeminence. In all things—in the things contemplated concerning Him. For He was both begotten before all from the Father, and is first of all, as head of the Church; and He rose before all, graciously bestowing incorruption upon them, as a firstfruits. For even if others rose before Him, yet they died again; but He rose with the perfect resurrection. And observe: here He is firstborn as a firstfruits of the resurrection, because this is the regeneration; but there, He is not a firstfruits of creation, even though firstborn. For the manner of being is not the same; rather, the one was begotten, while the creation is this very thing, creation.

⁴⁵ Because in Him it was the good pleasure that all the fullness should dwell. The fullness of the Godhead—that is, whatever the Son and Word was—dwelt there, not some energy, but essence. And he is unable to state any other cause than the good pleasure and the will of God.

⁴⁶ And through Him to reconcile all things unto Himself. “Through Him,” that is: He Himself, having worked this salvation, secured it for us. And lest you should think that He took the rank of a servant, He says, “Unto Himself”—that is, He Himself reconciled men to Himself. And yet elsewhere he said that He reconciled them to God; so then the things of the Father are common to the Son as well. And he did not say “to reconcile,” but “to reconcile fully”—that is, to render back, as a debt long owed, and to make peace completely, so that we should no longer be at enmity with Him. For not only was the reconciliation rendered, but also the manner of the reconciliation, that is, the slaying of the Son, availed the very greatest things.

⁴⁷ Having made peace through the blood of His cross. The reconciling shows the enmity; the making of peace, the war. For we were both enemies of God and at war with Him. It is a great thing, then, to reconcile; but to do so also through Himself is greater; and still further, “through blood”; and still further, “through a cross,” that dishonorable death. For He did not reconcile by speaking words, as an ambassador, but by giving Himself over. And he did not say “of the cross” and stop there, but added “His,” lest you should think the cross was able to accomplish anything by itself. For the cross did not save simply, but because it was His cross.

⁴⁸ Whether the things upon the earth, or the things in the heavens. The things upon the earth, fittingly; for each man was at strife both with himself and with others, and we were enemies even of the very angelic life. But the things in the heavens, how? Earth had been severed from heaven, and the angels had been set at war against men, seeing their own Master insulted; for which reason they were even sent for vengeance, as in the case of David, as in the case of the Sodomites, as in the case of the valley of weeping. The Son, therefore, having led man up into the heavens, the enemy, the foe, made the angels also to appear on earth singing and accompanying each of the faithful. And it seems to me that Paul too was caught up for this reason, that he might be taught how men are in heaven, and that the Son was taken up there. Among earthly things, then, the peace is twofold, both toward the heavenly things and toward themselves; but among the heavenly things it is single. For with us, henceforth, they have made a truce, and they rejoice over the salvation of so many. How then do you say, O Colossians, that you are brought near through angels? For those angels are so far from bringing us near that they were even set at war against us; and if He had not reconciled us to them, we would not have been at peace.

⁴⁹ And you, who were once alienated and enemies in your mind, in your evil works. He said above that we were under the authority of darkness; now he says that we were enemies in our mind—not saying the same thing, but, lest hearing those former words you should think there was compulsion, he adds these, in order to show that, even while we were unworthy of reconciliation, He counted us worthy of it. For he who suffers evil by compulsion is worthy of mercy; but he who suffers it willingly, of hatred. Us, then, he says—not unwilling, nor compelled, but willingly and of our own accord leaping away from Him, and being altogether unworthy—He reconciled fully. And he says these things, since he made mention of the things in the heavens, showing that the whole enmity has its beginning not from the things above, but from us. For those wished it, and so did God; but you did not will it. Therefore he did not say “being at enmity” simply, but “alienated”—that is, not even expected to return. For you were enemies in your mind—that is, in your purpose. And the dreadful thing did not stop there, but extended also to your evil works—that is, you were both enemies and did the deeds of enemies. And by all these things he shows that the angels were able neither to persuade us nor to deliver us from the devil, when we were enemies and the one who held us was not yet bound. But Christ both bound the strong one and persuaded us to depart from him.

⁵⁰ But now He has reconciled you in the body of His flesh through death. Again he sets forth the manner of the reconciliation, that it was also in the body. How? Was it then merely by being scourged, or struck? No; but also by dying the most shameful death.

⁵¹ To present you holy and blameless and without reproach before Him. Again he sets forth another benefaction, which he also said above, “Who has made you sufficient,” saying this same thing now too. For He did not only deliver us from sins, he says, but also graciously bestowed holiness—not the ordinary kind, but the kind that is before Him—and that which is blameless and without reproach, so that nothing should have been done by us even to the point of a bare condemnation.

⁵² If indeed you continue in the faith. Since he had ascribed the whole to the Son, as having set these things aright by His death, lest they should say, “Henceforth there is no need of our labors,” he says that there is need to continue in the faith. So do not be slothful, nor sink down.

⁵³ Grounded and steadfast, and not shifting away from the hope of the Gospel. Since it is possible to continue, yet to be shaken, he adds, “Grounded and steadfast”—that is, not being shaken; and not only this, but neither being shifted. I demand nothing burdensome of you, he says, but only that you not be shifted away from Christ. For He is the hope of the Gospel, and all who receive the Gospel ought to hope upon Him, as having made peace. So then he who ascribes the peace to angels has been shifted away from Christ. With regard to virtue, then, it is not possible not to be shaken even a little; but with regard to faith, it is possible. So he demands nothing burdensome.

⁵⁴ Of which you heard, which was proclaimed in all creation that is under heaven. He brings forward as witnesses first themselves, then the whole inhabited world. And he did not say “which is being proclaimed,” but “which was proclaimed”—that is, already believed. So then be ashamed both before yourselves and before all other men, if you believe otherwise.

⁵⁵ Of which I, Paul, became a minister. And this too contributes to the trustworthiness of the Gospel, that Paul himself is its herald. For great is his name, sung everywhere, and now embracing the whole inhabited world. And by calling himself a minister, he urges them the more to be persuaded. For I do not speak my own things, he says, but I minister to another, namely to God. So then you will be persuaded by Him.

⁵⁶ Now I rejoice in my sufferings on your behalf. This seems to be a non sequitur; but it follows very closely indeed. For since he said, “I became a minister of the Gospel,” from which he counts them worthy not to fall away, he shows that “It is so great a good that I even suffer for it; and not only do I suffer, but I also rejoice in the sufferings.” And he said that these sufferings were on their behalf, that “I might be able to benefit you.”

⁵⁷ And I fill up in my flesh what is lacking of the afflictions of Christ. The saying seems arrogant and presumptuous; but it is not, but rather it is full of much tender love toward Christ. For he wishes to persuade them that Christ even now still suffers on their behalf, and that “You are brought near not through us the apostles, but through Him, even though we are in the midst.” So then, what are you doing in leaping away from Him who, even after dying, is in peril for your sake? And what he says is this: If Christ still owed it to suffer for us, but departed and did not pay back the debt, I pay this back; just as, when the general is absent, the lieutenant fighting for the phalanx, having taken his stand in that one’s place, takes upon himself that one’s wounds. For this reason he said what is lacking, in order to show that he does not consider that he has yet suffered the whole. So greatly does He love us, that, the former sufferings not being enough, He suffers even after death in my body; for He was not content with His death, but does ten thousand other things besides. So Paul says these things not exalting himself, but wishing to show that Christ even now still cares for them.

⁵⁸ On behalf of His body, which is the Church. Just as he said, “Even if I too suffer, yet the sufferings are Christ’s,” he makes the saying trustworthy, and says that these things too come about on behalf of His body. Do not, therefore, think the saying boastful, but believe that He who did not disdain to join the Church to Himself even now still suffers on her behalf in my flesh. But if the Church is the body of Christ, and He is its head, how do you bring in angels in the midst and sever the unity?

⁵⁹ Of which I became a minister. He shows that he himself did nothing, seeing that he is a minister. But if I am a minister, how do you introduce angels as ministers?

⁶⁰ According to the stewardship of God which was given to me toward you, to fulfill the word of God. “The stewardship of God”—either he means this, that “Having been taken up, He left us to preach, that you might not despair as though forsaken.” Or he means that, “For this reason above all things He arranged that I should persecute the Church, that I might be a trustworthy herald.” Or that “He did not seek works, nor achievements, but faith and baptism. And this is the greatest stewardship. For who would have been saved, if works were sought?” Or, simply, “the stewardship of God which was given to me toward you”—that is, toward those of the Gentiles—he means the grace and the sufficiency which God gave him, so as to enlighten the Gentiles. For to persuade the darkened, the foolish, the disobedient to receive such great teachings is not of Paul’s power, but of the stewardship of God. And just as he showed that his own sufferings were Christ’s, so too he says that the fulfilling of the word among them belongs to God. And by saying “to fulfill,” he shows that they are deficient. And understand this too: it was a stewardship of God that the mystery should be spoken now, because you were becoming receptive. For God, doing all things by stewardship, did this also altogether by stewardship—that the mystery should now be revealed, when men were the more likely to receive it. So then those are foolish who are scandalized because the Son is said to have brought us near in the last times.

⁶¹ The mystery that has been hidden from the ages and from the generations. Having said of what things we were counted worthy, he shows yet another heightening: that not even before us did anyone learn these things. And he names it a mystery, which no one knew except God; and not simply “hidden,” but “hidden away.” And “from the ages,” this means “from the beginning,” as one might say.

⁶² But now it has been made manifest to His saints. This is the stewardship, that it was now made manifest. And he did not say “came to be,” but “was made manifest.” Yet not even now to all, but to His saints. So then even now it is still hidden from the others. Let those men, therefore, not deceive you; for they do not know.

⁶³ To whom God willed to make known what is the riches of the glory of this mystery among the Gentiles. Lest you should ask for what reason it was made manifest to the saints alone, and not to all, he added, “to whom He willed.” And His willing is not without reason. And indeed He could have said to the worthy, but He wishes them rather to be humble-minded, as accountable to grace, than to be high-minded, as having obtained it worthily. And adding weight to what had come to pass, he did not say simply “to make known the glory of the mystery,” but “the riches of the glory.” Which was especially made known among the Gentiles, as he says elsewhere: but the Gentiles glorified God for His mercy.[10] For it appears among others too, but not so much as among those more senseless than stones, who worship stones and creeping things. Just as, if one were to take a dog mangy and starving, not even able to move, and were to make it a man, and to seat it upon a royal throne, he would be more glorified than if he had displayed these things toward a moderately poor man, so too here. And well did he say “of this mystery.” For there are other mysteries too, but this is truly a mystery, which no one knew, that is beyond common custom and expectation—namely, that the Gentiles should be taken in.

⁶⁴ Which is Christ in us, the hope of glory. Interpreting what the “riches” is, and what the “mystery” is: Christ, he says, or rather the knowledge of Christ, which is in you. And he set this down with praises, in order the more to draw them. For if Christ is in you, how do you call angels your benefactors? And “the hope of glory,” because through Him we hope to obtain eternal glory; or because our hope, glorious and unashamed, is Christ.

⁶⁵ Whom we proclaim. We, not angels; how then do you have those as ministers? And he says “we proclaim” emphatically, bringing Him down from above, that is.

⁶⁶ Admonishing every man, and teaching every man. Not by command, nor with compulsion; for this too belongs to the divine goodness, not to bring near tyrannically, but with admonition and teaching. And you will understand admonition as pertaining to conduct, and teaching as pertaining to doctrines.

⁶⁷ In all wisdom. For to be able to teach such things requires all wisdom—both that from the Scriptures, and that from reasonings, and that from the Greeks themselves, as the Athenians from the altar.[11]

⁶⁸ That we may present every man perfect in Christ Jesus. What do you say? Every man? Yes, he says, this we are striving for. And if it does not come to pass, that is nothing to us. And “perfect”—not in the law, nor in angels, but in Christ Jesus, that is, in the knowledge of Christ. For that other is not perfect.

⁶⁹ Unto which I also labor, striving. He was not content with the word “labor,” but added “striving,” in order to show the wakefulness, the exactness of his regimen, and all the other things that belong to those who strive. If, then, I labor for your good things, how much more should you?

⁷⁰ According to His working, which works in me with power. Since he said, “I labor,” he shows that this too is divine. For He who makes me strong for this evidently wills this; just as also at the beginning he said, “An apostle by the will of God.” And by this he shows also that many contend against him. For then the power of God appears the more, when many are set in opposition.