Thomas Aquinas Commentary Colossians 2:1-4

"For I would have you know how greatly I strive for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, [even] Christ, in whom are all the treasures of wisdom and knowledge hidden. This I say, that no one may delude you with persuasiveness of speech." — Colossians 2:1-4 (ASV)

Previously, Paul commended the condition of those who believe—that is, their state of grace and its Author, Christ. Here, he protects them from what is opposed to this state. He protects them first from teachings that destroy it, and second from evil habits (Chapter 3). In regard to the first point, he does two things: first, he shows his concern over their state, and second, he warns them against evil teachings (verse 4). This first part is again divided: first, he mentions his concern; second, the people about whom he is concerned (verse 1b); and third, the matter that concerns him (verse 2).

Paul says, I want you to know what concern I have [Vulgate], meaning how great it is. This is a mark of a good prelate: to govern others with concern (Romans 12:8). As it is written, And in that region there were shepherds out in the field, keeping watch over their flock by night (Luke 2:8).

Paul’s concern is not only for those he converted and who were with him, but also for others. Thus, he is concerned for you, whom he has not seen in person but in his mind’s eye, and also for all who have not seen my face. In fact, Paul cared about the whole world: For upon his long robe the whole world was depicted ; and again, And, apart from other things, there is the daily pressure upon me of my anxiety for all of the churches (2 Corinthians 11:28). But about whom was Paul most concerned? In one sense, he was most concerned about those he could not see, because he did not know what was happening to them. In an absolute sense, however, he was not more concerned about them than others.

When Paul says his goal is that their hearts might be consoled, having been instructed in love, and in all the riches of a full understanding, so as to know the mystery of God, the Father, and of Jesus Christ [Vulgate], he shows what he is concerned about: their consolation. First, he mentions this consolation, and second, he states how it can be brought about: by being instructed in love.

Paul’s desire is that their hearts might be consoled, meaning that through him they might have spiritual consolation. Such comfort is produced by what is good, for when one is sad about something, it is a source of joy to be consoled by something equally good. Two things in particular console us: meditation on wisdom, for She [wisdom] would give me encouragement in cares and grief , and prayer, for Is any one of you sad? Let him pray (James 5:13).

When Paul says, having been instructed in love, he mentions their instruction in wisdom. There are two versions of this passage. The first is the one we have here. The second is found in the Gloss: “that the hearts of those instructed in love might be consoled...” so that they might know “the mystery of God, the Father, and of Jesus Christ.” The meaning, however, is the same. When one is instructed in wisdom, he is consoled against temporal evils. But here a person must be instructed about the way, and so Paul says this instruction is in love, which is the way to God: I will show you a still more excellent way. If I should speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal (1 Corinthians 13:1).

To be instructed in love means to be instructed in the love with which God loves us and in the love with which we love him, for we are consoled by both. We are consoled because God loves us: It is no longer I who live, but Christ who lives in me... who loved me and gave himself for me (Galatians 2:20); and, Rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, he made us alive together with Christ (Ephesians 2:4). We are also consoled because we love God, for it is comforting to a friend of God to endure evils for his sake: If any evil happen to me because of him, I will bear it [Vulgate].

Paul continues, and in all the riches, which means to the full extent of their capacity. Our intellect is in potency to know things, whereas an angel’s intellect was filled at its creation with knowledge. Therefore, the human intellect must acquire its knowledge. It does this either by study, which is insufficient because a thing can never be known so well that it fulfills the intellect’s capacity, or by divine revelation as a gift from God, which is sufficient. As Scripture says, She [wisdom] will feed him with the bread of understanding, and give him the water of wisdom to drink . Thus, Paul speaks of a full understanding, that is, an understanding in abundance: What is richer than wisdom? ; and, The riches of salvation are wisdom and knowledge (Isaiah 33:6).

In short, they are to be instructed with such an abundance of divine wisdom that it fulfills the capacity of their intellect. We will have this abundance by knowing God. This is why Paul says the goal is so as to know the mystery of God the Father and of Jesus Christ—that is, to know the truth of this hidden mystery, which is that God is the Father of Jesus Christ. Or, we could say it means to know the mystery of God the Father, which mystery is Christ. Thus, Matthew says of the apostles, Thou hast hidden these things from the wise and understanding and revealed them to babes (Matthew 11:25). We will have this abundance of divine wisdom through our knowledge of the eternal generation and incarnation of Christ, for To fix one’s thought on her [wisdom] is perfect understanding . As Augustine says, “Happy are those who know you, and unhappy those who do not.” It is by knowing God that a person has all fullness: This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent (John 17:4).

But is our intellect filled by knowing Christ? I say that it is, because in him are hid all the treasures of wisdom and knowledge. God has knowledge of all things, and this knowledge is called a treasure: It is an unfailing treasure for men; those who get it obtain friendship with God . A treasure is a collection of riches; they are not called a treasure when scattered about, but only when collected in one place. Scripture says, God has poured out his wisdom upon all his works [Vulgate]. From this point of view, his wisdom does not have the nature of a treasure. But his wisdom is a treasure when the ideas behind all his works are considered as collected together in the divine wisdom itself. All such treasures are in Christ. Wisdom is the knowledge of divine things, and science [scientia] is the knowledge of created things. Whatever can be known about God, which pertains to wisdom, God knows in himself exhaustively. Likewise, whatever can be known about created things, God knows in himself in a super-eminent way. Now, whatever is in the wisdom of God is in his single Word, because he knows all things by one simple act of his intellect; for in God, knowledge is neither in potency nor in a habitual state. Thus, in this Word are all the treasures of wisdom and knowledge [sapientia et scientia].

Paul adds that these treasures are hid. Something might be hidden from us for two reasons: either because our intellect is weak, or because the thing itself is covered. For instance, a person may not see a candle either because he is blind or because the candle is covered. In the same way, all the treasures of wisdom and knowledge are in the Word of God, but they are hidden from us because our eyes are not clear but bleary—A little light is in you (John 12:35). They are also hidden because they are covered with two veils: the veil of creatures, since our intellect can only come to this knowledge through the likeness of created things (Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made (Romans 1:20)); and the veil of the flesh, for The Word became flesh (John 1:14).

Even if we do know something about God, we do not see all: Truly, you are a God who hides yourself (Isaiah 45:15); Open your treasure for him (Numbers 20:6). Let us suppose a person has a covered candle; he would not look for another light, but would wait for the light he has to be uncovered. In the same way, we do not have to look for wisdom anywhere but in Christ: For I decided to know nothing among you except Jesus Christ and him crucified (1 Corinthians 2:2). As we read in 1 John 3:2, When he appears—that is, is revealed—we shall be like him, meaning we shall know all things. In other words, if I had a book in which all knowledge was contained, I would seek to know only that book. Similarly, it is not necessary for us to seek any further than Christ.

Next (verse 4), Paul teaches and warns the Colossians about destructive doctrines. They were being misled by certain philosophers in matters against the faith, and by heretics who taught that the ceremonies of the law had to be observed. First, he teaches them in opposition to the philosophers, and second, in opposition to the Judaizers (verse 11). In worldly knowledge there are two things: knowledge of spoken language and knowledge of things themselves. They could be deceived in two ways. Thus, Paul first warns them against philosophers who were deceiving them by their ability to speak well, and second, against those who were misleading them about the knowledge of things, as when he says, See to it that no one makes a prey of you by philosophy and empty deceit (Colossians 2:8). He first mentions this deception, and second, the reason for it (verse 5).

Paul says, in effect: I say that all knowledge is in Christ so that you will not be deceived by seeking it anywhere else. He says, I say this in order that no one may delude you with beguiling speech—that is, no Demosthenes or Cicero. As Isaiah says, You will see no more the insolent people, the people of an obscure speech which you cannot comprehend, stammering in a tongue which you cannot understand (Isaiah 33:19).

But is it a sin to use beautiful language? I answer that it is not, because even holy men like Ambrose, Jerome, and Pope Leo speak with more eloquence than the orators of this world. If fine language can be used to persuade evil people, it can certainly be used all the more to convince good people.