Col. 1:23. if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel,
Since he ascribed everything to the Son, Who delivered from all things by His death, lest they should say: after this there is no need for our labors, he says that it is necessary to abide in the faith. Therefore do not be frivolous and do not lose heart. Since it is possible, even while abiding in the faith, to waver, he adds: "firm and steadfast," that is, without wavering, and not only this, but also "not falling away." I require nothing difficult of you, he says, but only that you not depart from Christ. For He is the hope of the gospel, and all who have received the gospel must hope in Him as the one who granted peace. Therefore, he who ascribes peace to the angels departs from Christ. Thus, in virtue it is possible to waver a little, but in faith it is not. In this way, he requires nothing difficult at all.
Col. 1:23. which you have heard, which has been preached to every creature under heaven,
Their own selves, first of all, he puts forward as witnesses, and then the whole world. And he did not say "is proclaimed," but "has been proclaimed," that is, something in which they have already believed. So then, be ashamed both of yourselves and of all other people — to believe otherwise.
Col. 1:23. of which I, Paul, became a servant
And this serves as a confirmation of the Gospel, that Paul himself is its preacher. For his name is great, since he is glorified everywhere and even as if he ruled over the universe. And by calling himself a servant, he urged even more toward obedience. For, he says, I do not speak my own things, but I serve Another, namely God. Therefore you will obey Him.
Col. 1:24. Now I rejoice in my sufferings for you
Although it might seem inconsistent, it is actually very consistent. After he said: I was a minister of the gospel, from which I implore you not to fall away, he now shows that it is so true that I even suffer for it – and not only suffer, but also rejoice in these sufferings. And these sufferings are for you, in order to bring you benefit.
Col. 1:24. and I fill up (καὶ ἀνταναπληρῶ) the lack in my flesh of the afflictions of Christ
It would seem that this statement is vain and foolish, but no, on the contrary, it is full of great love for Christ. For he wishes to convince them that Christ even now still suffers for them, and that it is not through us, the apostles, that you come to God, but through Christ, albeit through our mediation (καν ημείς εν τω μέσω ώμεν)⁵. So then, what are you doing, falling away from the One who even after His death undergoes dangers for you? The meaning of his words is this: if Christ still had to suffer for you but departed and did not pay this debt, then I fulfill His debt, just as in the absence of a commander his assistant, protecting the army and occupying the commander's place, would receive wounds instead of him. For this reason he said "what is lacking" (υστέρημα), to show that, in his opinion, He has not yet endured everything. He loves us so much that even after His death, as though the former sufferings were not sufficient, He suffers in my body; for He was not content with His own death, but still performs countless acts of beneficence. Thus Paul says this not to exalt himself, but out of a desire to show that Christ even now still cares for them.
Col. 1:24. for His Body, which is the Church,
Having said that although I too suffer, but in reality these are the sufferings of Christ, he lends credibility to these words by saying that these sufferings also occur for the sake of His body. Therefore, do not consider these words boasting, but believe that He Who did not disdain to unite the Church with Himself, even now still suffers for her sake in my flesh. But if the Church is the Body of Christ and is one with Him as the Head, how then do you place angels between yourselves and thereby tear apart the unity?
Col. 1:25. of which I became a minister
He says: I am a servant, and of myself I do nothing. But if I am a servant, how then do you put forward the angels as servants?
Col. 1:25. according to the dispensation of God which was given to me for you, to fulfill the word of God,
By the words "according to the dispensation of God," he either says that the Lord, having ascended into heaven, sent us to preach so that you would not be abandoned and fall into despair; or he says: He permitted me to persecute the Church chiefly so that I would become worthy of trust in preaching. Or else: He did not seek works or virtue, but faith and baptism. And in this lies the greatest "dispensation of God." For who could be saved if works were required? Or else, in the words "according to the dispensation of God, which was given to me for you," that is, for people belonging to paganism, he simply speaks of the grace and power that God gave him to enlighten the Gentiles. For to persuade people who are darkened, foolish, and disobedient to accept such doctrines is not a matter of Paul's power, but of God's dispensation. And just as he called his sufferings belonging to Christ, so also concerning the spread of this teaching among them he says that it is a work of God. By the word "to fulfill," he shows that something is lacking to them. Note also in this the "dispensation of God," that the mystery has now been told to them, that they have become capable of receiving it. For God, arranging all things providentially, also providentially brought it about, of course, that the mystery was revealed now, when people could more readily accept it. Therefore, those who are scandalized by the words that in the last days the Son will bring us are foolish.
Col. 1:26. the mystery which has been hidden from ages and generations,
Having spoken about what we have received, Paul points to yet another advantage, namely that before us no one knew this mystery. He calls a mystery that which no one knew except God, and not simply "hidden" (κεκρυμμένον), but "concealed" (ἀποκεκρυμμένον). And the expression "from the ages" means: since the ages began.
Col. 1:26. but now revealed to His saints,
This is His dispensation, that the mystery is now revealed. He did not say "accomplished," but "revealed." However, even now it is not for all, but for His saints. So that even now it remains hidden from some. Therefore let not those people deceive you, for they do not know it.
Col. 1:27. to whom God was pleased to show what is the wealth of the glory of this mystery among the Gentiles,
Lest you should ask why it was revealed only to the saints and not to all, he added: "to whom He willed." And the will of God is always supremely wise. Of course, he could have said "to the worthy," but he did not say this, wishing to teach humility to those who were deemed worthy of this, so that they, knowing that they received the revelation by the blessing or grace of God, would think of themselves humbly and not highly, as though they had received it by merit. And giving weight to what had been accomplished, he did not simply say "to make known the glory of the mystery," but "the riches of the glory" of the mystery, which was made manifest in a special way among the Gentiles, as he also says elsewhere: and the Gentiles glorified God for His mercy (cf. Rom. 15:9). For although it is revealed to others as well, it is not to such a degree as to those who were more senseless than stones and who worshipped stones and creeping things. Just as if someone were to take a mangy and emaciated dog, unable even to move, and make him a man and seat him on a royal throne, he would be glorified more than if he had done this for a man who was not greatly in need. And he well said: "in this mystery." For there are other mysteries too, but this is the mystery par excellence, which no one knew, which runs contrary to common custom and expectation — namely, the reception of the Gentiles into the Church.
Col. 1:27. Which is Christ in you, the hope of glory,
Explaining what "riches" is and what "mystery" is, he says: "Christ in you," that is, that you have come to know Christ and He is in you. And he sets this forth with praise, in order to attract them more strongly. For if Christ is in you, then how do you call the angels benefactors? And "the hope of glory" is Christ, because through Him we hope to attain eternal glory; or because Christ is our glorious and unashamed hope.
Col. 1:28. We proclaim Him (καταγγέλλομεν)