For I would have you know, what manner of care I have for you and for them that are at Laodicea, and whosoever have not seen my face in the flesh:

“"For I would have you know how greatly I strive for you, and for them at Laodicea." Then lest this should seem owing to their peculiar weakness, he joined others also with them, and as yet condemned them not. But why does he say, "And as many as have not seen my face in the flesh"? He shows here after a divine manner, that they saw him constantly in the Spirit. And he bears witness to their great love.”

“Above he commended the state of the faithful, which is the state of grace, and its author, namely Christ; here he protects them against things contrary to this state, and first against corrupting doctrine; second against perverse morals, in chapter III, at the words "if then you have risen together." Concerning the first he does two things: first he shows his solicitude for their state; second he guards them against bad doctrine, at the words "but this I say." Again the first part is divided into three particles. For first he sets down his solicitude; second the persons for whom he is solicitous, at the words "for you"; third that about which he is solicitous, at the words "that they may be comforted." He says therefore, "for I want you to know what solicitude I have," namely a great one. And this pertains to a good prelate. Rom. 12:8: "he who presides, in solicitude." Luke 2:8: "there were shepherds in the same region, keeping watch and guarding the watches of the night over their flock." And not only for those converted by him and present to him, but also for others. Hence he says "for you," namely whom I have not seen in the body, but in the mind, and not only for these, but also for those who have not seen, etc. For indeed he was solicitous for the whole world. Wis. 8:24: "in the ankle-length robe of Aaron the whole world was," etc. So too in the mind of the apostle. 2 Cor. 11:28: "besides those things that are without, my daily pressure: the solicitude for all the churches," etc. But for whom is he more solicitous? I answer, for those not seen, as to a certain point, because he did not know what was happening concerning them, but not simply. Then when he says "that they may be comforted," he shows what he is solicitous about, namely their comfort. And first he sets this down; second, how this can be had, at the words "instructed." He says therefore "that they may be comforted," that is, that through me they may have spiritual comfort, of which comfort the good is productive. For it is productive of joy, so that one who is saddened about one thing may be comforted about another equally good thing. Now there are two things that comfort us, namely the meditation of wisdom, Wis. 8:9: "it will be the discourse of my thought and of my weariness." The other is prayer. James 5:13: "Is any man sad among you? Let him pray. Is he cheerful in mind? Let him sing." Consequently, when he says "instructed," etc., he sets down in particular the instruction of wisdom. There is a twofold reading here, namely the one that has been given, and the one that is found in the Gloss thus: "that the hearts of those instructed may be comforted," etc., "unto knowing," etc. And it is the same sense. The instruction of wisdom therefore comforts against temporal evils. But one must here be instructed concerning the way, and therefore he says "in charity," which namely is the way to God. 1 Cor. 12:31: "I show you yet a more excellent way, if with tongues," etc. Instructed therefore in the charity by which God loves us, and by which we love him. For each of these comforts us, namely both because the Lord loves us — Gal. 2:20: "I live," etc.; and afterward: "who loved me and delivered himself up for me," etc.; Eph. 2:4: "rich in mercy, on account of his exceeding great charity, with which he loved us," etc. — and likewise because we love God, we are comforted, because it is the comfort of a friend, if for him one endures evils. Ecclus. 22:31: "and if evils should befall me, I will bear them for his sake." And he adds "and unto all riches," that is, in every capacity. For our intellect is in potency to knowing something; but the intellect of an Angel, in its creation, was filled with the knowledge of intelligible things. And therefore it is necessary that knowledge come upon our human intellect either through instruction — but this is insufficient, because nothing so great can ever be known in this way as to fill its capacity — or through divine revelation and the gift of God, and this is sufficient. Ecclus. 15:5: "the Lord filled him with the spirit of wisdom and understanding," etc. And therefore he says "of the fullness of understanding," that is, in abundance. Wis. 8:5: "what is richer than wisdom?" Is. 33:6: "the riches of salvation are wisdom and knowledge." Instructed therefore in the abundance of divine wisdom, which abundance fills the understanding. And this we shall have by knowing God. And therefore he says "unto the knowledge of the mystery," etc., that is, unto knowing the truth of this hidden sacrament, namely that God is the father of Jesus Christ. Or the mystery of God the Father, which is Christ. Therefore it is said in Matt. 11:25 concerning the apostles: "you have hidden these things from the wise and prudent, and have revealed them to little ones." Or in the knowledge of the eternal generation and incarnation of Christ. Wis. 6:16: "to think, then, upon her is a perfected understanding." Augustine: "blessed is he who knows you, unhappy is he who does not know you." Through the knowledge of God man has every fullness. John 17:3: "this is eternal life, that they may know you, the only true God," etc. But is the understanding filled through the knowledge of Christ? I answer, yes, because "in him are all the treasures," etc. God has the knowledge of all things, and this knowledge is compared to a treasure. Wis. 7:14: "for it is an infinite treasure unto men," etc. A treasure is riches gathered together, but things poured out abroad are not called a treasure, but only those that are in one place. For God has scattered his wisdom over all his works, Ecclus. 1:10. And according to this it does not have the character of a treasure, but according as reasons of this kind are united in one, namely the divine wisdom, and all treasures of this kind are in Christ. For wisdom is the knowledge of divine things, but science is the knowledge of creatures. But whatever can be known about God pertaining to wisdom, all of it God knows abundantly in himself. Likewise, whatever can be known about creatures, he knows in himself in a supereminent way. But whatever is in the wisdom of God is in his one Word, because by one simple act of understanding he knows all things, since in him there is no knowledge in potency nor in habit. And therefore in this Word are all the treasures, etc. But he adds "hidden," because that something is hidden from me happens in two ways, namely either on account of the weakness of my intellect, or on account of an opposing veil, just as someone does not see a candle either because he is blind, or because it is veiled. So in the Word of God are all the treasures of wisdom and knowledge, but hidden from us who do not have clear eyes, but bleary ones — John 12:35: "yet a little while is the light in you" — and because it is veiled with a double veil: namely that of the creature, because our intellect now cannot attain to that knowledge except through the likeness of creatures. Rom. 1:20: "the invisible things of God are perceived, being understood through the things that have been made," etc. Second, it is veiled in the flesh, John 1:14: "and the Word was made flesh." And if we see something of God, nevertheless not the whole. Is. 45:15: "truly you are hidden." Num. 20:6: "open to them your treasure." Let us suppose that someone has a veiled candle: he would not seek light from elsewhere, but rather that what is possessed by him be unveiled, and therefore one need not seek wisdom except in Christ. 1 Cor. 2:2: "I did not think that I knew anything, except Christ Jesus," etc. And 1 John 3:2: "when he shall appear," that is, shall be revealed, "we shall be like him," namely knowing all things; just as one who had a book in which was all knowledge would seek nothing except to know that book, so too we need not seek anything further except Christ. Then when he says "but this I say," etc., he instructs and warns them against corrupting doctrine. Now they were being seduced by certain philosophers, against the faith, and by heretics who taught the observances of the legal precepts. Therefore he first instructs them against the philosophers, second against those judaizing, at the words "in whom also you are circumcised." Now in worldly knowledge two things are contained, for there is a certain knowledge of speaking, and a certain knowledge of things, and therefore they can deceive in two ways. Therefore he first fortifies them against the philosophers who deceive them through the knowledge of speaking; second against those who deceive them through the knowledge of things, at the words "see that no one." First he makes plain the deception; second he assigns the reason, at the words "for though in the body." He says therefore: I say that in Christ is all knowledge. And I say this, lest, seeking knowledge elsewhere, you be deceived. And he says "let no one," that is, neither Demosthenes nor Tully, deceive you "in loftiness of speech." Is. 33:19: "you shall not see an imprudent people, a people of deep speech," etc. But is it a sin to use lofty speech? I answer: No, because even holy men speak more elegantly than even the rhetoricians of the world, as Ambrose, Jerome, and Pope Leo. For if it is lawful to use ornate speech to persuade unto evil, much more so unto good.”

“We may observe here the great concern which Paul had for these Colossians and the other churches which he had not any personal knowledge of. The apostle had never been at Colosse, and the church planted there was not of his planting; and yet he had as tender a care of it as if it had been the only people of his charge (Col 2:1): For I would that you knew what great conflict I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh. Observe, 1. Paul's care of the church was such as amounted to a conflict. He was in a sort of agony, and had a constant fear respecting what would become of them. Herein he was a follower of his Master, who was in an agony for us, and was heard in that he feared. (2.) We may keep up a communion by faith, hope, and holy love, even with those churches and fellow-christians of whom we have no personal knowledge, and with whom we have no conversation. We can think, and pray, and be concerned for one another, at the greatest distance; and those we never saw in the flesh we may hope to meet in heaven. But, I. What was it that the apostle desired for them? That their hearts may be comforted, being knit together in love, etc., Col 2:2. It was their spiritual welfare about which he was solicitous. He does not say that they may be healthy, and merry, and rich, and great, and prosperous; but that their hearts may be comforted. Note, The prosperity of the soul is the best prosperity, and what we should be most solicitous about for ourselves and others. We have here a description of soul-prosperity. 1. When our knowledge grows to an understanding of the mystery of God, and of the Father, and of Christ, - when we come to have a more clear, distinct, methodical knowledge of the truth as it is in Jesus, then the soul prospers: To understand the mystery, either what was before concealed, but is now made known concerning the Father and Christ, or the mystery before mentioned, of calling the Gentiles into the Christian church, as the Father and Christ have revealed it in the gospel; and not barely to speak of it by rote, or as we have been taught it by our catechisms, but to be led into it, and enter into the meaning and design of it. This is what we should labour after, and then the soul prospers. 2. When our faith grows to a full assurance and bold acknowledgment of this mystery. (1.) To a full assurance, or a well-settled judgment, upon their proper evidence, of the great truths of the gospel, without doubting, or calling them in question, but embracing them with the highest satisfaction, as faithful sayings and worthy of all acceptation. (2.) When it comes to a free acknowledgment, and we not only believe with the heart, but are ready, when called to it, to make confession with our mouth, and are not ashamed of our Master and our holy religion, under the frowns and violence of their enemies. This is called the riches of the full assurance of understanding. Great knowledge and strong faith make a soul rich. This is being rich towards God, and rich in faith, and having the true riches, Luk 12:21; Luk 16:11; Jam 2:5. 3. It consists in the abundance of comfort in our souls: That their hearts might be comforted. The soul prospers when it is filled with joy and peace (Rom 15:13), and has a satisfaction within which all the troubles without cannot disturb, and is able to joy in the Lord when all other comforts fail, Hab 3:17, Hab 3:18. 4. The more intimate communion we have with our fellow-christians the more the soul prospers: Being knit together in love. Holy love knits the hearts of Christians one to another; and faith and love both contribute to our comfort. The stronger our faith is, and the warmer our love, the greater will our comfort be. Having occasion to mention Christ (Col 2:2), according to his usual way, he makes this remark to his honour (Col 2:3): In whom are hidden all the treasures of wisdom and knowledge. He had said (Col 1:19) that all fulness dwells in him: here he mentions particularly the treasures of wisdom and knowledge. There is a fulness of wisdom in him, as he has perfectly revealed the will of God to mankind. Observe, The treasures of wisdom are hidden not from us, but for us, in Christ. Those who would be wise and knowing must make application to Christ. We must spend upon the stock which is laid up for us in him, and draw from the treasures which are hidden in him. He is the wisdom of God, and is of God made unto us wisdom, etc., Co1 1:24, Co1 1:30. II. His concern for them is repeated (Col 2:5): Though I am absent in the flesh, yet am I with you in the spirit, joying, and beholding your order, and the stedfastness of your faith in Christ. Observe, 1. We may be present in spirit with those churches and Christians from whom we are absent in body; for the communion of saints is a spiritual thing. Paul had heard concerning the Colossians that they were orderly and regular; and though he had never seen them, nor was present with them, he tells them he could easily think himself among them, and look with pleasure upon their good behaviour. 2. The order and stedfastness of Christians are matter of joy to ministers; they joy when they behold their order, their regular behaviour and stedfast adherence to the Christian doctrine. 3. The more stedfast our faith in Christ is, the better order there will be in our whole conversation; for we live and walk by faith, Co2 5:7; Heb 10:38.”

“For I would that ye knew what great conflict I have for you,.... This is occasioned by what he had said in Col 1:29, that he laboured and strove according to the energy of divine power in him, to present every man perfect in Christ; and lest these Colossians should think that these labours and strivings of his were only for all and every of those persons among whom he was, and to whom he personally preached, he would have them know, observe, and assure themselves, that the great conflict, strife, and agony, in which he was engaged, was for them also; by which he means, his fervent prayers and wrestlings with God, the conflicts he had in his own mind, with his own spirit, about the good of the churches of Christ, the care of which were upon him, and even of those to whom he was by face unknown, sometimes hoping, sometimes fearing, sometimes rejoicing, at other times weeping, at what he heard concerning them; also his combats with the false apostles, striving and earnestly contending for the faith of the Gospel, giving no place to them, no, not for an hour, defending truth, refuting error, and fighting the good fight of faith, by preaching, writing, and disputing; likewise the various persecutions, great afflictions, and hardships he met with from men, for the sake of the Gospel; add to all this, the frequent battles he had with the enemy of souls, his wrestlings against principalities and powers, the many temptations of Satan with which he was attacked, to draw him off from the service of Christ, to weaken his hands, and hinder his success in it; all which he endured and went through with a greatness of mind, and that for the good of the churches of Christ, and the glory of his name, which were the great things he had in view and among others, for the good of these Colossians, and for them at Laodicea; the saints of that place, the church of Christ which was there; and is the rather mentioned, because near to Colosse: it was a famous city by the river Lycus, first called Diospolis, and then Rhoas (p), and afterwards Laodicea; it was the metropolis of Phrygia, in which Colosse stood: hence this epistle is ordered to be read to them also, they being infested with false teachers, and in the same situation and circumstances as the Colossians were; and though the apostle was unknown to both of them, having never been at either place, yet was heartily concerned for each of their welfare, and he strove for them as he did for others; one of Stephens's copies adds, "and them in Hierapolis"; see Col 4:13. And for as many as have not seen my face in the flesh; meaning the churches in Christ, and believers in him; such as had never heard him preach, nor had any personal knowledge of him, and conversation with him, which tend to knit the hearts of Christians more firmly together; yet his heart was towards them, he laboured for them, by praying for them, writing to them, suffering all things for their sakes, for the confirmation of them, and of the Gospel of Christ. Christian love and care, and the benefit of the labours and sufferings of Gospel ministers, extend and reach to persons that never saw them, (p) Plin. Nat. Hist. l. 5. c. 29.”

“What great conflict - The word αγων, which we here render conflict, is to be understood as implying earnest care and solicitude, accompanied, undoubtedly, with the most fervent application to the throne of grace in their behalf. The αγωνιζομενος of the preceding verse gave the apostle occasion to use the word αγων here. He agonized with God, and his agony was for them. Laodicea - A city of Asia Minor, on the borders of Caria, Phrygia, and Lydia. It was originally called Diospolis, or the city of Jupiter, and afterwards Rhoas; but obtained the name of Laodicea from Laodice, the wife of Antiochus. It is now called Ladik. It was formerly celebrated for its commerce, and the fine black wool of its sheep. Colosse, or the city of the Colossians, lay between it and Hierapolis. This Hierapolis was also a town of Phrygia, famous for its hot baths: it is now called Bambukholasi. As many as have not seen my face in the flesh - From this it has been conjectured that St. Paul had never been at either Colosse or Laodicea, and this, from the letter of the text, appears probable; and yet, his having passed more than once through this country, preaching and strengthening the Churches, renders it very improbable. It is, therefore, most likely that we should understand the apostle as speaking collectively; that he had the most earnest concern, not only for the welfare of those Churches with which he was acquainted, such as Colosse and Laodicea, but also for those to whom he was not personally known.”