Thomas Aquinas

The occasion of the letter is this. For among the Colossians a certain great Christian had a certain servant, who, fleeing secretly to Rome, was baptized by the apostle, on whose behalf he also writes. And first the salutation is set forth; second, the narrative of the letter. In the salutation, first he sets forth the persons saluting; second, those saluted; third, the goods wished for.

He says therefore Paul, which is a name to be venerated by all the faithful who are taught by him. A prisoner. 2 Tim. 2:9: I labor even unto chains. For at that time he was a prisoner at Rome. But of Jesus Christ, where the cause of the chains is shown. For it is very praiseworthy to be a prisoner for Christ's sake; for in this he is to be made blessed. Matt. 5:10: Blessed are they who suffer persecution for justice's sake, etc. 1 Pet. 4:15: Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's goods; but if as a Christian, let him not be ashamed, but let him glorify God in this name. Acts 5:41: The apostles went, etc. And Timothy a brother. They are brothers as regards perfect faith. Phil. 2:20: I have no man so of one mind, who with sincere affection is solicitous for you. But he joins Timothy to himself, that he may more easily obtain his request, because it is impossible for the prayers of many not to be heard.

Then he sets forth the persons saluted. And first the principal person saluted is set forth; second, the person joined. Likewise, first he sets forth the husband and wife, who have dominion of the house, to whom the servant is bound. To Philemon our beloved helper, and to Appia our dearest sister. He says beloved on account of good works. John 13:34: This is my commandment, that you love one another. Helper, because he ministered to the saints. Prov. 18:19: A brother that is helped by a brother is like a strong city. Second, the person joined is set forth, when he says to Archippus our fellow soldier, who was so powerful at Colossae that all the Christians were under his shadow. And therefore he brings in the whole Church there, of which he was bishop, writing thus, Col. last chapter: Say to Archippus: See to the ministry which you have received, etc. And he says to Archippus, fellow soldier, because all prelates are like spiritual soldiers of the Church. 2 Cor. 10:4: The weapons of our warfare are not carnal, etc. And he adds and to the Church, etc. These he brings in besides, that they may move him to hearken. The goods wished for are set forth, as is customary.

Then when he says I give thanks, the narrative of the letter is set forth. And first the giving of thanks is set forth; second, the petition, at the words for which cause; third, the conclusion, at the words therefore, brothers. Likewise, first the giving of thanks is set forth; second, the matter of the giving of thanks, at the word hearing; third, the cause on account of which he gives thanks to God, at the words for great joy.

He says therefore I give thanks to my God. Col. 3:15: And be thankful. Phil. 4:6: with thanksgiving. As if he were to say: thus I give thanks for things past, that I may nonetheless pray for things future. And therefore he says always making mention of you, etc. Phil. 1:7: because I have you in my heart, and in my chains. Is. 49:15: Can a woman forget her infant, etc.

But in setting forth the matter of the thanksgiving and of the prayer, he shows what he asks in praying for him. But the matter of this was necessary and good for Philemon, namely both charity and faith: for without charity nothing else avails, and through it all things are had. 1 Cor. 13:1: If I speak with the tongues of men, etc. Likewise, without faith no one can love God, because he does not truly know God. But of hope he makes no mention, because it is a mean, and it is understood in these. But in what do you have faith and charity? In the Lord Jesus. 1 Cor. last chapter: If any man love not our Lord Jesus Christ, let him be anathema. And this is necessary, because from Christ, who is loved more sweetly, love is derived to the members; for he who does not love the head does not love the members. 1 John 4:20: He who does not love his brother whom he sees, how can he love God whom he does not see?

And toward all the saints; faith rests upon the doctrine as it has been manifested through Christ, because no man has seen God at any time, John 1:18, and 14:1: You believe in God, believe also in me. And therefore through faith we have Christ. But as it pertains to the saints, it can be understood in two ways: in one way, because from the faith which they have toward Christ proceed the services rendered to the saints. Or faith consists principally in the divinity, as it has been announced through Christ, but not only through Christ, but also through the saints. Matt. last chapter: Going therefore, teach all nations, etc. We ought therefore to believe not only the things said through Christ, but also through the saints. Heb. 2:3: which having begun to be declared by the Lord, was confirmed unto us by them that heard him.

That the communication of your faith — this continues in two ways. For in one way, that it be a sign. And the sense is that the communication, etc., that is, so great is your charity, that the communication of your faith, etc. Or otherwise: I give thanks, and mention, etc., that is, that he may show what he asks for him in praying. And the communication of faith can be understood in two ways: either because in faith he communicated with all the saints, not having another new faith, as heretics do. 1 Cor. 1:10: that you all say the same thing, etc. Or the communication, by which you communicate goods to the saints, proceeding from faith. 1 Tim. last chapter: Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches, but in the living God, who gives us, etc.

May become evident, that is, that the good lying hidden in the heart may become evident through good works. In the acknowledgment of every good, namely that which is done by you. And this in Christ Jesus, that is, for Christ Jesus. James 2:18: Show me your faith without works, and I will show you, from my works, my faith. Or otherwise: there are many works in the world which are good for men, and yet are not good to God, because they are not done rightly. Prov. 14:12: There is a way that seems right to a man, but its ends lead to death. Eccles. 8:10: I saw the wicked buried, who also, while they yet lived, were in the holy place, and were praised in the city as of righteous works. But this is made manifest through right faith, when it obtains a reward from God, who rewards nothing but what is right. And therefore he says in the acknowledgment, that is, that this may become evident, that you may know every good. Or that every good may be known in you, which is the enjoyment of the divinity. Ex. 33:19: I will show you all good. Wis. 7:11: All good things came to me together with her.

But the cause on account of which he gives thanks is joy. And therefore he says for I had great joy. 3 John, the single chapter: I have no greater grace than this, than to hear that my children walk in truth. For this joy relieved his hardships. Hence he adds and consolation. Ps. 93:19: According to the multitude of my sorrows in my heart, your consolations have given joy to my soul. He assigns the reason for this, saying because the bowels of the saints have been refreshed through you, brother. Col. 3:12: Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, etc. 3 John, the single chapter: Dearly beloved, you do faithfully whatever you work for the brethren, and that for strangers, etc.

Then when he says for which cause, etc., the petition is set forth, and first the confidence of asking; second, the petition itself, at the word I beseech; third, its reason, at the word perhaps. He says therefore for which cause, that is, because you thus abound in charity, I have much confidence in Christ Jesus, as if he were to say: not from myself, but from the authority of Jesus Christ, in whose faith I begot you. And therefore I can command you as a father, but what pertains to the matter — namely yours, or the common matter; otherwise a prelate has no power to command anyone anything, except what is either for his own advantage, or the Church's, or of the good morals of the Christian religion. Yet on account of charity I rather beseech. Prov. 18:23: The poor man speaks with entreaties. And why? Surely since you are such, etc. There are two things on account of which someone ought to be entreated, namely the age of old age. 1 Tim. 5:1: Rebuke not an elder, but entreat him as a father, etc. Likewise the honor of virtue, for where we do not offend, we are equals. Ecclus. 32:1: They have made you ruler, be not lifted up, be among them as one of them.

He says therefore since you are such, as Paul an old man, as if he were to say: if you were a boy, I would command you this, but you are an old man. Likewise, if slight, yet you are of such a life that you are like me. Not that he is simply such and so great, but in some way similar, which he says out of his humility. Rom. 12:10: In honor preferring one another. Origen: Paul lived long in the faith. For he was converted as a young man; now he speaks as an old man. Origen: rarely is a useful teacher found in the Church unless he is of long life. An example concerning Peter and Paul.