Hearing your faith in Christ Jesus, and the love which you have towards all the saints.

“Ver. 4. "Having heard of your faith in Christ Jesus." A little above he said, "our Lord." "He," saith he, "is Lord, not the servants." "Of Jesus Christ." These names also are symbols of His benefit to us, for "He," it means, "shall save His people from their sins." (Matt. i. 21.) Ver. 4. "Having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints." Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. "And of the love," he saith, "which ye have toward all the saints," not toward this one and that: of course then toward us also.”

“Here, coming to the matter at hand, he begins the epistolary treatise. And first he commends the truth of the Gospel; second he protects the truth of this state against contrary things, in chapter II, there: for I would have you know. Concerning the first he does two things. First he commends the truth of the evangelical faith; second the author of this state, there: who is the image. Likewise the first is divided into two, because first he gives thanks for the benefits specially shown to the Colossians; second for those shown generally to the Church, there: giving thanks. Concerning the first he does two things, because first he commends the giving of thanks to God for these things; second he shows the matter of the prayer, there: hearing. Again the first is divided into two, because first he sets forth the giving of thanks; second the prayer, there: praying. He says therefore: we give thanks to God, the author of graces. I Thess. ult.: in all things give thanks. And this always, for things past and future. For although we cannot pray continuously in act, yet always, from the habit of charity, we ought to pray. I Thess. ult.: pray without ceasing. Lk. XVIII, 1: one ought always to pray. Then the matter is set down, first of the giving of thanks, second of the prayer, there: therefore we also. Concerning the first he first recalls their goods, second how they obtained these, there: which you heard. Our good is principally in faith, hope and charity: for through faith we have knowledge of God, through hope we are lifted up to him, but by charity we are united to him. I Cor. XIII, v. 13: but now there remain faith, hope, charity, these three, etc. And therefore concerning these three he gives thanks, first that they have faith. For he himself had not preached to them, but a certain disciple named Epaphras, and afterward Archippus. And therefore he says hearing the faith, which is the beginning of the spiritual life. Hab. II, 4: my just one lives by faith. Hebr. XI, 6: he who comes to God must believe, etc. But this faith without love working is dead, as is said in Jas. II, 17. And therefore there must be present a love that works. Gal. ult.: in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. And therefore he said and the love which you have, etc. Now there is a certain love of charity and a certain worldly love, but worldly love does not extend to all, because such love is toward those with whom there is a fellowship, which is the cause of the love, and this cause in worldly love does not hold toward all, but is only with kinsmen and worldly people, but the love of charity extends to all. And therefore he says toward all. For even if sinners are loved through charity, this is that they may at some time be holy. I Jo. III, 14: we know that we have passed from death to life, because we love the brethren. Likewise the love of the world has its fruit in this world, but charity has it in eternal life. And therefore third he adds concerning hope, saying because of the hope which is laid up, that is, because of eternal glory, which is therefore called hope, because it is kept for certain. Job XIX, 27: this my hope is laid up in my bosom. Then when he says which before you heard, he shows how they obtained these things. And first he commends the evangelical doctrine, second the ministry, there: as you learned. Likewise first he commends the doctrine from its truth; second from its spreading abroad, there: which has come; third from its fruitfulness, there: and bears fruit. He says therefore which you heard, namely the hope, or the thing hoped for. And this in the word of the truth of the Gospel. For this surpasses all things. I Cor. II, 9: neither has eye seen, nor ear heard, nor has it entered into the heart of man, etc. And therefore God reveals it. Matth. III, 2: do penance, for the kingdom of heaven will draw near. But this is a true hope, and not vain (as when the one promising is a liar), because it is in the word of truth. Jo. XVII, 17: your word is truth. Then when he says which has come, the doctrine of Christ is commended from its spreading abroad, because it has not only come to you, but in the whole world. Ps. XVIII, 4: their sound has gone out into all the earth, etc. Matth. XXIV, 14: this Gospel of the kingdom must be preached in the whole world, and then will be the consummation. But how is it not yet the consummation, since it has been preached in the whole world? I answer. Some say that the Gospel of Christ is not the Gospel of the kingdom. But this is false, because the Lord calls this the Gospel of the kingdom. But it must be said, according to Chrysostom, that while the apostles were still living, the Gospel of Christ was spread through the whole world, at least as to fame, which is exceedingly marvelous, that in forty years the doctrine of Christ should have grown so much. And thus he says in the whole world, as to fame, and then will be the consummation, that is, the destruction of Jerusalem. But according to Augustine this is not true, because in his own time there were still some peoples among whom the Church did not yet exist. And therefore he himself says this is to be understood as to when it will be preached, so that when the Church will have been founded among all peoples, although some are believers, some not, then will be the end; and this not in the time of the apostles, but around the end of the world: and thus when it is said here in the whole world, the apostle speaks of the future as of the present on account of the certainty of the outcome. Ps. XVIII, 4: their sound has gone out into all the earth, etc. It can, however, be said that according to fame it has been spread through the whole world, but not according to foundation. Then he commends the doctrine of Christ as to its fruit through good works, there: and bears fruit. Eccli. XXIV, 23: my flowers are the fruit of honor and honesty, etc. Matth. XIII, v. 8: it brings forth fruit, and yields some a hundredfold, some sixtyfold, some thirtyfold. And it grows, namely in the multitude of believers. Act. II, 47: but the Lord increased daily those who were being saved, together. And this was of great power, because as in you, so also in others. You have heard the preaching, and you have known it by approving. Consequently he commends the ministry in three ways. First by comparison to himself; second by comparison to them; third as to both. He says therefore: you have been taught through the Gospel, as you learned from Epaphras our fellow servant. Apoc. ult.: I am your fellow servant, and of your brethren. Who is a faithful minister, namely not seeking the things that are his own. I Cor. c. IV, 1: so let a man regard us as ministers of Christ, and dispensers of the mysteries of God, etc. Who is faithful, namely a mediator between the apostle and these. Who also has made manifest, that is, signified, etc.”

“Since we heard of your faith in Christ Jesus,.... This expresses the matter of their thankfulness, or what it was they gave thanks to God for, their faith in Christ; by which is not only meant their hearty assent to the whole doctrine of faith, concerning the person, offices, and grace of Christ, their soundness and steadfastness in it, and their sincere and constant profession of it; but the grace of faith in them, the operation of the Spirit of God in their souls, which had not Moses, nor any mere man, but Christ for its object; by which they looked unto him as a Saviour, went unto him as such, ventured on him, committed themselves unto him, leaned and relied upon him; that grace which comes from him, has him for its author and finisher, and returns unto him, and lives on him. This Paul and Timothy had heard of by their minister Epaphras; and it shows that they made no secret of it, did not keep it to themselves, but declared, confessed, and published it to others, as is the duty of all believers to do; and thanks being given for it to God, makes it a clear point that it was not of themselves, but was the gift of God, otherwise there would have been no need of thankfulness for it; as also, that it is a very eminent grace, and of great use and service to such who are possessed of it, And of love which ye have to all the saints; this is another thing for which thanks are given to God. The object of this grace are "saints"; all men indeed are to be loved, and even our very enemies; and good is to be done to all, but especially to holy and good men, to the household of faith; and these are "all" to be loved and respected; nor is any respect or difference of persons to be made on account of country, or natural relation, as Jews or Gentiles, or of outward state and condition, as rich or poor, bond or free, or of greater or lesser gifts and grace, weak or strong believers, or of different sentiments in the lesser matters of religion. It denotes both the grace of love itself, which is a fruit of the Spirit implanted in regeneration, and is an evidence of the new birth, and always is where true faith in Christ is, for faith works by it; and also the effects of it, which lies not in bare words, in expressions of spiritual affection and friendship, but in deeds, by serving one another in love, by relieving in necessity, sympathizing in distress, praying with and for one another, and the like; all which these saints were famous for.”