For the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel,

“This shall now be proved even by the apostle, when he says: "For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is unto all the world." For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles.”

“For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," [2 Thessalonians 2:13] and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" [Colossians 1:5] by God, who has declared with His mouth, and He does not lie, that it is "better than sons and daughters," [Isaiah 56:4-5] and that He will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." [Hebrews 13:4] For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.”

“Ver. 5. "Because of the hope which is laid up for you in the heavens." He speaks of the good things to come. This is with a view to their temptations, that they should not seek their rest here. For lest any should say, "And where is the good of their love toward the saints, if they themselves are in affliction?" he says, "We rejoice that ye are securing for yourselves a noble reception in heaven." "Because of the hope," he saith, "which is laid up." He shows its secureness. "Whereof ye heard before in the word of the truth." Here the expression is as if he would chide them, as having changed from it when they had long held it. "Whereof," saith he, "ye heard before in the word of the truth of the Gospel." And he bears witness to its truth. With good reason, for in it there is nothing false. "Of the Gospel." He doth not say, "of the preaching," but he calleth it the "Gospel," continually reminding them of God's benefits. And having first praised them, he next reminds them of these.”

“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.”

“For the hope which is laid up for you in heaven,.... These words may be considered either in connection with the foregoing, and express the reason or motive which encouraged these saints to believe in Christ, and to go on believing in him, and hold fast the profession of their faith in him, and to love the saints, and show it upon all occasions, and in every case; because of the rich treasure of glory and happiness in reserve for them in heaven, which they were hoping and waiting for; this encouraged their faith in Christ, and enlarged their love and beneficence to the saints: or else with the thanksgiving of the apostle, and so contains fresh matter of it, that as thanks were given for faith and love, so for "hope"; by which is meant, not the grace of hope, for that is not in heaven, though it enters within the vail, and is conversant with heavenly things, but is in the heart; and though it supposes it, and which these persons had; they were not without it; they had a good hope through grace of eternal glory, for faith, hope, and love, always go together: nor Christ the foundation of hope; there are many things in him, which are a ground of hope of happiness, as his sufferings, and death, and redemption thereby; his resurrection from the dead, his intercessions and preparations; the promise of life in him, and the thing itself being in his gift; his righteousness and grace, which, give a title to it, and meetness for it; and he is also in heaven, but then he cannot be said to be laid up there: but the thing hoped for, everlasting happiness, is intended; see Tit 2:13 Gal 5:5; which is so called, because it is the object of hope; is not yet possessed; is future; is not seen; is difficult, and yet possible to be enjoyed: this is said to be "laid up"; which denotes the preciousness and valuableness of it, it is a treasure, an inheritance, a kingdom, and riches of glory; and the secrecy and hiddenness of it, it consists of things invisible to the bodily eye, and which are out of the reach of carnal sense and reason, of which faith only has some small glimpse; and also the safety of it, it is hid in Christ, it is reserved "in heaven", and cannot be come at, and spoiled by men or devils; and likewise the free grace and goodness of God in laying up and providing things of such a nature for his children and friends: the place where it is, in heaven, where moth and rust corrupt not, and thieves cannot break through and steal; and so is safe, and must be of an heavenly nature, as it is for heavenly persons: "for you"; the saints and faithful brethren in Christ, for those who were chosen in Christ, for whom it was prepared from the foundation of the world; for this is not laid up for any, for everyone, but for the chosen of God, and precious; whom God has distinguished by his grace, Christ has redeemed by his blood, and the Spirit regenerates and sanctifies, and who have faith, hope, and love, given unto them; and this was not only laid up for them, but they knew of it, they were made acquainted with it: whereof ye heard before; before the writing of this epistle, under the ministry of their faithful teacher Epaphras: in the word of the truth of the Gospel; or in the true word of the Gospel; which comes from the God of truth, is indited by the Spirit of truth, is concerning Christ the truth, and which contains nothing but truth, and lies in the Scriptures of truth: or "in the word of truth", even the Gospel; which explains what word of truth is meant. The law is the word of truth; and many of the words of men, of the philosophers, were words of truth; but it was not in either of them they had heard of eternal life laid up in heaven; of which there were hopes to be entertained by sinful creatures, enjoying it through Christ: this is what only the Gospel brings an account of; life and immortality are only brought to light by the Gospel; which not only speaks of it, but lays that before men, which give them ground and encouragement to hope for it.”

“For--to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [CALVIN]. laid up--a treasure laid up so as to be out of danger of being lost (Ti2 4:8). Faith, love, and hope (Col 1:4-5), comprise the sum of Christianity. Compare Col 1:23, "the hope of the Gospel." in heaven--Greek, "in the heavens." whereof ye heard before--namely, at the time when it was preached to you. in the word, &c.--That "hope" formed part of "the word of the truth of the Gospel" (compare Eph 1:13), that is, part of the Gospel truth preached unto you.”