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Colossians 1:3-8 
3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,  
3. Gratias agimus Deo et Patri Domini nostri Iesu Christi, semper pro vobis orantes,
4. Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints;  
4. Audita fide vestra, quae est in Christo Iesu, et caritate erga omnes sanctos,
5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;  
5. Propter spem repositam vobis in coelis, de qua prius audistis, per sermonem veritatis, nempe Evangelii,
6. Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:  
6. Quod ad vos pervenit: quem-admodum et in universo mundo fructificat et propagatur, sicut etiam in vobis, ex quo die audistis, et cognovistis gratiam Dei in veritate.
7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ;  
7. Quemadmodum et didicistis ab Epaphra, dilecto converso nostro, qui est fidelis erga vos minister Christi:
8. Who also declared unto us your love in the Spirit.  
8. Qui etiam nobis manifestavit caritatem vestram in Spiritu.

3. We give thanks to God. He praises the faith and love of the Colossians, that it may encourage them the more to alacrity and constancy of perseverance. Farther, by shewing that he has a persuasion of this kind respecting them, he procures their friendly regards, that they may be the more favourably inclined and teachable for receiving his doctrine. We must always take notice that he makes use of thanksgiving in place of congratulation, by which he teaches us, that in all our joys we must readily call to remembrance the goodness of God, inasmuch as everything that is pleasant and agreeable to us is a kindness conferred by him. Besides, he admonishes us, by his example, to acknowledge with gratitude not merely those things which the Lord confers upon us, but also those things which he confers upon others.

But for what things does he give thanks to the Lord? For the faith and love of the Colossians. He acknowledges, therefore, that both are conferred by God: otherwise the gratitude were pretended. And what have we otherwise than through his liberality? If, however, even the smallest favors come to us from that source, how much more ought this same acknowledgment to be made in reference to those two gifts, in which the entire sum of our excellence consists?

To the God and Father. 2 Understand the expression thus -- To God who is the Father of Christ. For it is not lawful for us to acknowledge any other God than him who has manifested himself to us in his Son. And this is the only key for opening the door to us, if we are desirous to have access to the true God. For on this account, also, is he a Father to us, because he has embraced us in his only begotten Son, and in him also sets forth his paternal favor for our contemplation.

Always for you, Some explain it thus -- We give thanks to God always for you, that is, continually. Others explain it to mean -- Praying always for you. It may also be interpreted in this way, "Whenever we pray for you, we at the same time give thanks to God;" and this is the simple meaning, "We give thanks to God, and we at the same time pray." By this he intimates, that the condition of believers is never in this world perfect, so as not to have, invariably, something wanting. For even the man who has begun admirably well, may fall short in a hundred instances every day; and we must ever be making progress while we are as yet on the way. Let us therefore bear in mind that we must rejoice in the favors that we have already received, and give thanks to God for them in such a manner, as to seek at the Same time from him perseverance and advancement.

4. Having heard of your faith. This was a means of stirring up his love towards them, and his concern for their welfare, when he heard it that they were distinguished by faith and love. And, unquestionably, gifts of God that are so excellent ought to have such an effect upon us as to stir us up to love them wherever they appear. He uses the expression, faith in Christ, that we may always bear in mind that Christ is the proper object of faith.

He employs the expression, love towards the saints, not with the view of excluding others, but because, in proportion as any one is joined to us in God, we ought to embrace him the more closely with special affection. True love, therefore, will extend to mankind universally, because they all are our flesh, and created in the image of God, (Genesis 4:6;) but in respect of degrees, it will begin with those who are of the household of faith. (Galatians 6:10.)

5. For the hope which is laid up for you in heaven. For the hope of eternal life will never be inactive in us, so as not to produce love in us. For it is of necessity, that the man who is fully persuaded that a treasure of life is laid up for him in heaven will aspire thither, looking down upon this world. Meditation, however, upon the heavenly life stirs up our affections both to the worship of God, and to exercises of love. The Sophists pervert this passage for the purpose of extolling the merits of works, as if the hope of salvation depended on works. The reasoning, however, is futile. For it does not follow, that because hope stimulates us to aim at upright living, it is therefore founded upon works, inasmuch as nothing is more efficacious for this purpose than God's unmerited goodness, which utterly overthrows all confidence in works.

There is, however, an instance of metonymy in the use of the term hope, as it is taken for the thing hoped for. For the hope that is in our hearts is the glory which we hope for in heaven. At the same time, when he says, that there is a hope that is laid up for us in heaven, he means, that believers ought to feel assured as to the promise of eternal felicity, equally as though they had already a treasure laid up 3 in a particular place.

Of which ye heard before. As eternal salvation is a thing that surpasses the comprehension of our understanding, he therefore adds, that the assurance of it had been brought to the Colossians by means of the gospel; and at the same time he says in the outset, 4 that he is not to bring forward anything new, but that he has merely in view to confirm them in the doctrine which they had previously received. Erasmus has rendered -- it the true word of the gospel. I am also well aware that, according to the Hebrew idiom, the genitive is often made use of by Paul in place of an epithet; but the words of Paul here are more emphatic. 5 For he calls the gospel, kay ejxoch>n, (by way of eminence,) the word of truth, with the view of putting honor upon it, that they may more steadfastly and firmly adhere to the revelation which they have derived from that source. Thus the term gospel is introduced by way of apposition. 6

6. As also in all the world it brings forth fruit. This has a tendency both to confirm and to comfort the pious -- to see the effect; of the gospel far and wide in gathering many to Christ. The faith of it does not, it is true, depend on its success, as though we should believe it on the ground that many believe, it. Though the whole world should fail, though heaven itself should fall, the conscience of a pious man must not waver, because God, on whom it is founded, does nevertheless remain true. This, however, does not hinder our faith from being confirmed, whenever it perceives God's excellence, which undoubtedly shews itself with more power in proportion to the number of persons that are gained over to Christ.

In addition to this, in the multitude of the believers at that time there was beheld an accomplishment of the many predictions which extend the reign of Christ from the East to the West. Is it a trivial or common aid to faith, to see accomplished before our eyes what the Prophets long since predicted as to the extending of the kingdom of Christ through all countries of the world? What I speak of, there is no believer that does not experience in himself. Paul accordingly had it in view to encourage the Colossians the more by this statement, that, by seeing in various places the fruit and progress of the gospel, they might embrace it with more eager zeal. Aujxano>menon, which I have rendered propagatur, (is propagated,) does not occur in some copies; but, from its suiting better with the context, I did not choose to omit it. It also appears front the commentaries of the ancients that this reading was always the more generally received. 7

Since the day ye heard it, and knew the grace. Here he praises them on account of their docility, inasmuch as they immediately embraced sound doctrine; and he praises them on account of their constancy, inasmuch as they persevered in it. It is also with propriety that the faith of the gospel is called the knowledge of God's grace; for no one has ever tasted of the gospel but the man that knew himself to be reconciled to God, and took hold of the salvation that is held forth in Christ.

In truth means truly and without pretense; for as he had previously declared that the gospel is undoubted truth, so he now adds, that it had been purely administered by them, and that by Epaphras. For while all boast that they preach the gospel, and yet at the same time there are many evil workers, (Philippians 3:2,) through whose ignorance, or ambition, or avarice, its purity is adulterated, it is of great importance that faithful ministers should be distinguished from the less upright. For it is not enough to hold the term gospel, unless we know that this is the true gospel -- what was preached by Paul and Epaphras. Hence Paul confirms the doctrine of Epaphras by giving it his approbation, that he may induce the Colossians to adhere to it, and may, by the same means, call them back from those profligates who endeavored to introduce strange doctrines. He at the same time dignifies Epaphras with a special distinction, that he may have more authority among them; and lastly, he presents him to the Colossians in an amiable aspect, by saying that he had borne testimony to him of their love. Paul everywhere makes it his particular aim, that he may, by his recommendation, render those who he knows serve Christ faithfully, very dear to the Churches; as, on the other hand, the ministers of Satan are wholly intent on alienating, by unfavourable representations, 8 the minds of the simple from faithful pastors.

Love in the Spirit I take to mean, spiritual love, according to the view of Chrysostom, with whom, however, I do not agree in the interpretation of the preceding words. Now, spiritual love is of such a nature as has no view to the world, but is consecrated to the service of piety, 9 and has, as it were, an internal root, while carnal friendships depend on external causes.
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1 "Son simple et priué nom;" -- "His simple and private name."

2 "A Dieu qui est le Pere. Il y auroit mot a mot, A Dieu et Pere;" -- "To God who is the Father. It were literally, To God and Father."

3 "Vn tresor en seure garde;" -- "A treasure in safe keeping."

4 "Il dit auant que passer plus outre;" -- "He says before proceeding farther."

5 "Ont yci plus grande signifiance, et emportent plus;" -- "Have here more significancy, and are more emphatic."

6 The term apposition, in grammar, signifies the putting of two nouns in the same case. -- Ed.

7 "This" (kai< aujxano>menon) "is the reading of the Vatican and all the most ancient authorities." -- Penn. -- Ed.

8 "Par faux rapports et calomnies;" -- "By false reports and calumnies."

9 "Mais est commencee et comme consacree a l'adueu de la piete et cognoissance de Dieu;" -- "But is commenced and, as it were, consecrated to the service of piety and the knowledge of God."
 

Colossians 1:9-11 
9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 
9. Propterea nos quoque, ex quo die audivimus, non cessamus pro vobis orare, et petere ut impleamini cognitione voluntatis ipsius, in omni sapientia et prudentia 1 spirituali:
10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 
10. Ut ambuletis digne Deo, in omne obsequium, in omni bono opere fructificantes, et crescentes in cognitione Dei:
11. Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness. 
11. Omni robore roborati, secun-dum potentiam gloriae ipsius, in omnem tolerantiam et patientiam, cum gaudio.

9. For this cause we also. As he has previously shewn his affection for them in his thanksgivings, so he now shews it still farther in the earnestness of his prayers in their behalf. 2 And, assuredly, the more that the grace of God is conspicuous in any, we ought in that proportion specially to love and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf? That they may know God more fully; by which he indirectly intimates, that something is still wanting in them, that he may prepare the way for imparting instruction to them, and may secure their attention to a fuller statement of doctrine. For those who think that they have already attained everything that is worthy of being known, despise and disdain everything farther that is presented to them. Hence he removes from the Colossians an impression of this nature, lest it should be a hinderance in the way of their cheerfully making progress, and allowing what had been begun in them to receive an additional polish. But what knowledge does he desire in their behalf? The knowledge of the divine will, by which expression he sets aside all inventions of men, and all speculations that are at variance with the word of God. For his will is not to be sought anywhere else than in his word.

He adds -- in all wisdom; by which he intimates that the will of God, of which he had made mention, was the only rule of right knowledge. For if any one is desirous simply to know those things which it has pleased God to reveal, that is the man who accurately knows what it is to be truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not keeping within due bounds. By the word sune>sewv which we render prudentiam, (prudence,) I understand -- that discrimination which proceeds from intelligence. Both are called spiritual by Paul, because they are not attained in any other way than by the guidance of the Spirit.

For the animal man does not perceive the things that are of God.
(1 Corinthians 2:14.)

So long as men are regulated by their own carnal perceptions, they have also their own wisdom, but it is of such a nature as is mere vanity, however much they may delight themselves in it. We see what sort of theology there is under the Papacy, what is contained in the books of philosophers, and what wisdom profane men hold in estimation. Let us, however, bear in mind, that the wisdom which is alone commended by Paul is comprehended in the will of God.

10. That ye may walk worthy of God. In the first place he teaches, what is the end of spiritual understanding, and for what purpose we ought to make proficiency in God's school -- that we may walk worthy of God, that is, that it may be manifest in our life, that we have not in vain been taught by God. Whoever they may be that do not direct their endeavors towards this object, may possibly toil and labor much, but they do nothing better than wander about in endless windings, without making any progress. 3Farther, he admonishes us, that if we would walk worthy of God, we must above all things take heed that we regulate our whole course of life according to the will of God, renouncing our own understanding, and bidding farewell to all the inclinations of our flesh.

This also he again confirms by saying -- unto all obedience, or, as they commonly say, well-pleasing. Hence if it is asked, what kind of life is worthy of God, let us always keep in view this definition of Paul -- that it is such a life as, leaving the opinions of men, and leaving, in short, all carnal inclination, is regulated so as to be in subjection to God alone. From this follow good works, which are the fruits that God requires front us.

Increasing, in the knowledge of God. He again repeats, that they have not arrived at such perfection as not to stand in need of farther increase; by which admonition he prepares them, and as it were leads them by the hand, to an eagerness for proficiency, that they may shew themselves ready to listen, and teachable. What is here said to the Colossians, let all believers take as said to themselves, and draw from this a common exhortation that we must always make progress in the doctrine of piety until death.

11. Strengthened with all might. As he has previously prayed that they might have both a sound understanding and the right use of it, so also now he prays that they may have courage and constancy. In this manner he puts them in mind of their own weakness, for he says, that they will not be strong otherwise than by the Lord's help; and not only so, but with the view of magnifying this exercise of grace the more, he adds, according to his glorious power. "So far from any one being able to stand, through dependence on his own strength, the power of God shews itself illustriously in helping our infirmity." Lastly, he shews in what it is that the strength of believers ought to display itself -- in all patience and long-suffering. For they are constantly, while in this world, exercised with the cross, and a thousand temptations daily present themselves, so as to weigh them down, and they see nothing of what God has promised. They must, therefore, arm themselves with an admirable patience, that what Isaiah says may be accomplished,

In hope and in silence shall be your strength. 4 (Isaiah 30:15.)

It is preferable to connect with this sentence the clause, with joy. For although the other reading is more commonly to be met with in the Latin versions, this is more in accordance with the Greek manuscripts, and, unquestionably, patience is not sustained otherwise than by alacrity of mind, and will never be maintained with fortitude by any one that is not satisfied with his condition.
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1 "Prudence, ou intelligence;" -- "prudence, or understanding."

2 "Comme il a ci dessus demonstré l'amour qu'il auoit enuers eux, en protestant qu'il s'esiouit de leurs auancemens, et en rend graces a Dieu, aussi le fait -- il maintenant en son affection vehemente, et continuation de prier;" -- "As he has already shewn the love which he cherished towards them, by declaring that he rejoices in their proficiency, and gives thanks to God for it, so he does the same now by his intense eagerness and perseverance in prayer."

3 "Mais ils ne feront que tracasser çà et là, et tourner a l'entour du pot (comme on dit) sans s'auancer;" -- "But they will do nothing else than hurry hither and thither, and go about the bush (as they say) without making progress."

4 Lowth's rendering of the passage is similar: "In silence, and in pious confidence, shall be your strength." -- Ed.
 

Colossians 1:12-17 
12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 
12. Gratias agentes Deo et Patri, 1 qui nos fecit idoneos ad participa-tionem hereditatis sanctorum in lumine.

12. Giving thanks. Again he returns to thanksgiving, that he may take this opportunity of enumerating the blessings which had been conferred upon them through Christ, and thus he enters upon a full delineation of Christ. For this was the only remedy for fortifying the Colossians against all the snares, by which the false Apostles endeavored to entrap them -- to understand accurately what Christ was. For how comes it that we are carried about with so many strange doctrines, (Hebrews 13:9) but because the excellence of Christ is not perceived by us? For Christ alone makes all other things suddenly vanish. Hence there is nothing that Satan so much endeavors to accomplish as to bring on mists with the view of obscuring Christ, because he knows, that by this means the way is opened up for every kind of falsehood. This, therefore, is the only means of retaining, as well as restoring pure doctrine -- to place Christ before the view such as he is with all his blessings, that his excellence may be truly perceived.

The question here is not as to the name. Papists in common with us acknowledge one and the same Christ; yet in the mean time how great a difference there is between us and them, inasmuch as they, after confessing Christ to be the Son of God, transfer his excellence to others, and scatter it hither and thither, and thus leave him next to empty, 2 or at least rob him of a great part of his glory, so that he is called, it is true, by them the Son of God, but, nevertheless, he is not such as the Father designed he should be towards us. If, however, Papists would cordially embrace what is contained in this chapter, we would soon be perfectly agreed, but the whole of Popery would fall to the ground, for it cannot stand otherwise than through ignorance of Christ. This will undoubtedly be acknowledged by every one that will but consider the main article 3 of this first chapter; for his grand object here is that we may know that Christ is the beginning, middle, and end -- that it is from him that all things must be sought -- that nothing is, or can be found, apart from him. Now, therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us.

Who hath made us meet. He is still speaking of the Father, because he is the beginning, and efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence, and that his fatherly love may secure our full confidence. Hence it is not with our good reason that Paul has conjoined these two things, after all, you prefer the rendering which the old interpreter has followed, and which accords with some very ancient Greek manuscripts. 4 At the same time there will be no inconsistency in saying, that he contents himself with the single term, Father. Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so it is also not less necessary that we should, by the term God, be roused up to admiration of so great goodness, that he, who is God, has condescended thus far. 5

But for what kindness does he give thanks to God? For his having made him, and others, meet to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God's kingdom. It is God's adoption that alone makes us meet. Now, adoption depends on an unmerited election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a contrast -- as opposed to the darkness of Satan's kingdom. 6
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1 "A Dieu et Pere, qui nous a faits, ou, au Pere, qui nous a faits;" -- "To God and the Father, who hath made us, or, to the Father, who hath made us."

2 "Ils le laissent quasi vuide et inutile;" -- "They leave him in a manner empty and useless."

3 Statum. The term is commonly employed among the Latins like sta>siv among the Greeks, to mean the point at issue. See Cic. Top. 25. -- Ed.

4 It is stated by Beza, that some Greek manuscripts have tw~| Qew~| kai< Patri<, (to God and the Father,) and that this is the reading in some copies of the Vulgate. Wiclif (1380) reads, "To God and to the Fadir." Rheims (1582) "To God and the Father." -- Ed.

5 "S'est abbaisé iusques là de vouloir estre nostre Pere;" -- "Has abased himself so far as to be willing to be our Father."

6 "Afin qu'il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu;" -- "That there might be a contrast between the darkness of Satan's kingdom, and the light of God's kingdom."