Thomas Aquinas

After he has commended Christ in comparison to God and to the whole creation, to the whole Church and to the Colossians themselves, here he commends him in comparison to himself, showing himself to be his minister. And first he sets down the ministry; second he shows his fidelity in ministering, at the words "who now rejoice"; third the greatness of the ministry, at the words "of which I was made." He says therefore: I say that it has been preached in all creation, of which — namely of the Gospel — I was made a minister, of preaching, not by my own authority, but exhibiting a ministry to the preaching. 1 Cor. 4:1: "let a man so account of us as of the ministers of Christ, and the dispensers," etc. But he is a faithful minister, which is clear, because he does not shrink from suffering dangers without diligently carrying it out. Hence first he shows with what affection he sustains sufferings; second with what fruit, at the words "I fill up," etc. With a joyful affection indeed, because "now I rejoice," etc., "for you," that is, on account of your benefit. 2 Cor. 1:6: "whether we be in tribulation, it is for your exhortation and salvation," etc. And on account of the joy of eternal life which he expects from it, which is the fruit of his ministry. James 1:2: "count it all joy, my brothers, when you fall into various temptations, knowing," etc. Phil. 2:17: "if I be immolated upon the sacrifice of your faith, I rejoice and congratulate," etc. And also with this fruit, "that I may fill up those things that are wanting of the sufferings of Christ," etc.

These words, according to the surface, could have a bad understanding, namely that the passion of Christ was not sufficient for redemption, but that the sufferings of the saints were added to complete it. But this is heretical, because the blood of Christ is sufficient for redemption, even of many worlds. 1 John 2:2: "he is the propitiation for our sins," etc. But it must be understood that Christ and the Church are one mystical person, whose head is Christ, and the body all the just; and each just person is as it were a member of this head, 1 Cor. 12:27: "and members of a member." But God ordained in his predestination how much of merits ought to be throughout the whole Church, both in the head and in the members, just as he also predestined the number of the elect. And among these merits, the sufferings of the saints are especially. But the merits of Christ, namely of the head, are infinite, while each saint exhibits some merits according to his own measure. And therefore he says "I fill up those things that are wanting of the sufferings of Christ," that is, of the whole Church, whose head is Christ. "I fill up," that is, I add my own measure. And this "in my flesh," that is, I myself suffering. Or, whatever sufferings are wanting in my flesh. For this was wanting, that just as Christ had suffered in his own body, so he might suffer in Paul his member, and likewise in others. And "for the body," which is the Church, which was to be redeemed through Christ. Eph. 5:27: "that he might present to himself a glorious Church, not having spot nor wrinkle." Thus also all the saints suffer on account of the Church, which is strengthened by their example. The Gloss: sufferings are still wanting, because the storehouse of the merits of the Church is not yet full, nor will it be filled up, until the world has been ended. Now a "paritoria" is a vessel, or a house, where many things are brought in together.

Then when he says "of which I am," etc., he shows the dignity of the ministry in three ways: first from the matter of adoption; second from the end to which it is directed, at the words "that you may be filled," etc.; third from the use, at the words "because you, when," etc. But someone might say: is this ministry great? And he responds saying: it is so, because it was delivered to me according to the dispensation. Which can be explained in two ways, namely actively; and thus the sense is: that is, that I may dispense to you divine things, faithfully delivering them, and this power was given to me. Or passively, and then the sense is: that is, according to what has been dispensed to me by God. Eph. 4:11: "he gave some indeed as apostles, some as prophets," etc. Acts 13:2: "separate me Barnabas and Paul for the work to which I have taken them," etc. Behold what the end is — certainly not money, nor one's own glory, but something great, for which I received it, because "that I may fulfill," etc. And first he shows the dignity of that for which he received it; second he shows what that is, which is Christ. Again, first he commends its greatness from the widespread preaching and from its concealment and its manifestation.

It is taken, however, for the conversion of the Gentiles. Hence "that I may fulfill the word," not of preaching, but the eternal dispensation of God, that is, that by my preaching I may show fulfilled the word of God, that is, the dispensation of God, and the preordination and promise concerning the word of God to be made incarnate; or the eternal dispensation of God, by which he disposed that the Gentiles should be converted through Christ to the faith of the true God. And this had to be fulfilled. Num. 23:19: "has he said, then, and will he not do it? has he spoken, and will he not fulfill it?" Isa. 55:11: "the word that shall go forth from my mouth shall not return to me void, but it shall do whatsoever I have willed, and shall prosper," etc. But he disposed this to be fulfilled through the ministry of Paul. Hence he says "that I may fulfill this mystery," namely insofar as it is a hidden thing; because the mystery which is hidden is this word. Isa. 24:16: "my secret to myself," etc. Which was hidden from ages, that is, from the beginning of the ages, and from all the generations of men, who were not able to know this. Eph. 3:9: "what is the dispensation of the mystery hidden from ages in God." For even if the ancient philosophers seem to have said certain things about the deity of Christ, whether properly or by appropriation, just as Augustine found in the books of Plato — "in the beginning was the Word," etc. — nevertheless that the Word was made flesh, no one was able to know. But you say: was it not known through the prophets? I respond. It must be said that yes, yet only insofar as it pertained to the Gospel, or not so openly as the apostles knew it.

Then when he says "but now," etc., he treats of its manifestation, and first he shows to whom it has been manifested; second he shows why it has been manifested to them, at the words "to whom he willed." He says therefore: it has been manifested now, namely in the time of grace. 2 Cor. 3: "behold now is the acceptable time, behold now is the day of salvation." This, however, is the knowledge of the saints. Wis. 10:10: "he gave him the knowledge of the saints," etc. Job 36:33: "he declares concerning it to his friend," etc. But this not on account of their merits, but on account of his own good pleasure. Hence he says "to whom God willed," etc. John 15:15: "the things which I have heard from my Father, I have made known to you." And he adds: "you have not chosen me, but I have chosen you," etc. Matt. 11:26: "so it was pleasing before you." "To make known the riches of the glory of this mystery," because by the fact that these things were hidden, God appears abundantly glorious. For formerly God was known in Judea, but through this mystery of the conversion of the Gentiles the glory of God is made known through the whole world. John 17:4: "I have glorified you," etc. And this "among the Gentiles," namely that it is fulfilled in them. Rom. 5:2: "we glory in the hope of the glory of the sons of God." And Rom. 11:33: "O the depth of the riches of the wisdom and knowledge of God." "This word is Christ," that is, that which we obtain through Christ, namely the hope of glory, which formerly seemed to be promised to the Jews alone. Acts 10:45: "they marveled that grace was poured out also upon the nations," etc. Rom. 5:1: "being justified by faith, let us have peace," etc. And afterward: "and we glory in the hope of the glory of the sons of God," etc. Isa. 11:10: "the root of Jesse, who stands as a sign of the peoples," etc.

Thus therefore the origin of the ministry and its end are shown. But he adds its use, when he says "whom we," etc. And concerning this he does three things: for first he shows its use; second the fruit, at the words "that we may present"; third the help granted to him for attaining it, etc.; the use, at the words "in which also I labor." Its use is to announce Christ. And he sets forth the use and the manner of using it. Ps. 9:11: "declare among the Gentiles his pursuits," etc. 1 John 1:1: "what we have seen and heard, we announce to you," etc. The manner is set down at the words "reproving," etc., which is a perfect Announcement, because to every man, not only to the Jews. Matt., last chapter: "teach all nations," etc. Its manner also is to teach the truth, and to refute falsity. And therefore he says "reproving every man," or the unfaithful in life. 2 Cor. 10:4: "the weapons of our warfare are not carnal, but mighty to God unto the destruction of fortifications, destroying counsels," etc. And "teaching every man in all wisdom," namely which is the knowledge of God. Wis. 15:3: "for to know you is perfect justice, and to know your justice and truth is the root of immortality," etc. And 1 Cor. 2:6: "we speak wisdom," etc.

The fruit, however, here is that men are led to the perfect. Hence he says "that we may present every man," namely of whatever condition, "perfect," not in the law, but in Christ. Matt. 5:48: "be perfect," etc. But is everyone bound to perfection? No, but the intention of the preacher ought to be directed to this. Now there is a twofold perfection of charity: one of the necessity of precept, namely that one admit nothing in the heart contrary to God. Matt. 22:37: "you shall love the Lord your God with your whole heart," etc. The other of the necessity of counsel, that one abstain even from things lawful, and this is the perfection of supererogation.

But for this he had help from God. Hence he says "in which I labor," contending against the unfaithful and sinners. 2 Tim. 2:3: "labor as a good soldier of Christ," etc. Again, of the same, 4:7: "I have fought the good fight," etc. "And this according to his working." 1 Cor. 15:10: "the grace of God with me." Which he works in me — because God does this in me, in the power of miracles, namely by furnishing power. Luke, last chapter: "sit in the city until you are clothed with power from on high."