And you are filled in him, who is the head of all principality and power:

“Observe how in his accusing of the one he thrusts through the other, by first giving the solution, and then the objection. For such a solution is not suspected, and the hearer accepts it the rather, that the speaker is not making it his aim. For in that case indeed he would make a point of not coming off worsted, but in this, not so. "For in Him dwelleth," that is, for God dwelleth in Him. But that thou mayest not think Him enclosed, as in a body, he saith, "All the fullness of the Godhead bodily: and ye are made full in Him." Others say that he intends the Church filled by His Godhead, as he elsewhere saith, "of Him that filleth all in all" (Eph. i. 23), and that the term "bodily" is here, as the body in the head. How is it then that he did not add, "which is the Church"? Some again say it is with reference to The Father, that he says that the fullness of the Godhead dwells in Him, but wrongly. First, because "to dwell," cannot strictly be said of God: next, because the "fullness" is not that which receives, for "the earth is the Lord's, and the fullness thereof" (Ps. xxiv. 1); and again the Apostle, "until the fullness of the Gentiles be come in." (Rom. xi. 25.) By "fullness" is meant "the whole." Then the word "bodily," what did it intend? "As in a head." But why does he say the same thing over again? "And ye are made full in Him." What then does it mean? That ye have nothing less than He. As it dwelt in Him, so also in you. For Paul is ever straining to bring us near to Christ; as when he says, "Hath raised us up with Him, and made us to sit with Him" (Eph. ii. 6): and, "If we endure, we shall also reign with Him" (2 Tim. ii. 12): and, "How shall He not also with Him freely give us all things" (Rom. viii. 32): and calling us "fellow-heirs." Then as for His dignity. And He "is the head of all principality and power." (Eph. iii. 6.) He that is above all, The Cause, is He not Consubstantial? Then he has added the benefit in a marvelous way; and far more marvelous than in the Epistle to the Romans. For there indeed he saith, "circumcision of the heart in the spirit, not in the letter" (Rom. ii. 29), but here, in Christ.”

“Above he warned that they should not fall away from the faith through any deceit of speech; here he sets down the reason for the warning, which is taken from the goods that were in them, which they ought not to lose, but rather to progress in. And first he recalls the goods they had; second he shows how they may progress in them, at the place "as therefore." Concerning the first he does two things: for first he shows how their goods are known to him; second, what goods are in them, at the place "rejoicing." He says therefore "for even if," etc.; as if to say: although I have not preached to you, nor do I see your deeds with my eyes, yet I am present with you in spirit, rejoicing in affection over your goods. 1 Cor. 5:3: "absent indeed in body, but present in spirit." Prov. 10:1: "a wise son makes glad his father," etc. And this because it was revealed to him through the Holy Spirit, and therefore he says "but in spirit I am with you." 4 Kings 5:26: "was not my heart present, when the man returned from the chariot to meet you," etc. "Rejoicing," I say, "I am," because I am seeing the order, that is, your ordered conduct. 1 Cor. 14:40: "let all things be done honestly and according to order among you." Judg. 5:20: "the stars remaining in their order and their course," etc. And "the firmness," etc. 2 Tim. 2:19: "the firm foundation of God stands," etc. And this "in Christ." Eph. 3:17: "that Christ may dwell through faith in your hearts," etc. For the Church is a spiritual building. Eph. 2:21: "in whom every building, being constructed, grows into a holy temple in the Lord." Now the goodness of this consists in a due foundation, which is faith, and in a due superstructure. And therefore he set down these two. Then when he says "as therefore," etc., he warns them to keep these things. And first, to progress; second, to persist; third, to give thanks. He says therefore: "as you received Christ our Lord," without perverting it, "walk in him." Rom. 12:9: "cleaving to what is good." The Church is sometimes compared to a spiritual building. 1 Cor. 3:17: "the temple of God is holy, which you are." Sometimes to a tree, because it bears fruit. And the same is the comparison of the foundation to the house, and of the root to the tree, because the firmness of each—root and foundation—is Christ. Isa. 11:10: "there shall be the root of Jesse, which stands as a sign of the peoples." 1 Cor. 3:11: "no one can lay another foundation besides that which has been laid, which is Christ Jesus." Therefore he says "rooted," namely as good branches, "and built up in him," and "confirmed," namely as good stones, that is, if you persist in his faith. 1 Pet., last chapter: "your adversary," etc., and afterward: "resist him, strong in faith," etc. And this "as you have learned," namely in the true faith. Gal. 1:9: "if anyone preaches to you a gospel besides that which you have received, let him be anathema," etc. "Abounding in him in thanksgiving," that is, giving thanks abundantly. 1 Thess., last chapter: "in all things give thanks." 2 Macc. 1:11: "having been delivered from great dangers by God, we give magnificent thanks to him," etc. Then when he says "see," he warns lest they be deceived through vain wisdom. And first he sets down the warning; second, the reason, at the place "in him." Concerning the first, first he teaches to avoid what can deceive; second he shows why it deceives, at the place "according to the tradition." But that someone be deceived through secular wisdom happens in two ways, namely sometimes through the real principles of philosophy, sometimes through sophistic reasonings. And he teaches to beware of both. Hence he says "lest anyone," etc., that is, through philosophical teachings. Isa. 47:10: "your wisdom and this knowledge have deceived you." For many, on account of philosophy, are deceived, straying from the faith. Jer. 10:14: "every man has become foolish by his own knowledge." As to the second he says "and vain deceit," which is founded only upon the apparent entanglement of words. Eph. 5:6: "let no one seduce you with vain words." But how does one seduce? He who seduces must have something apparent, and something not existing. Therefore he first sets down the principle of appearance; second, the lack of existence. The principle of appearance is twofold, that is, the authority of the philosophers—and as to this he says "according to the tradition of men," that is, according to what some have handed down by their own reasoning. Ps. 93:11: "the Lord knows the thoughts of men, that they are vain." The other is the invention of reason, namely when someone wishes to measure the things that belong to faith according to the principles of things and not according to divine wisdom. For by this many are deceived. And therefore he says "according to the elements of the world," etc. Wis. 13:1: "nor by attending to the works did they know who the craftsman was," etc. For the higher a cause is, the more elevated an effect it has. Hence whoever wishes to consider higher effects according to lower causes is deceived; as if someone should consider the motion of water according to the power of water, he cannot know the cause of the ebbing of the sea, but he can, if he considers it according to the power of the moon. Hence much more is he deceived who considers the proper effects of God according to the elements of the world. And this is the cause of the appearance. But are the traditions of men and their reasonings always to be rejected? I answer: no, but only when physical reasoning proceeds according to them, and not according to Christ. Below, in the same [chapter]: "not holding the head, from which the whole body, supplied and joined together through ligaments and joints, grows with the increase of God." Or it can be explained "according to the elements of the world," namely by measuring the truth of faith according to the truth of creatures. Or he says this on account of idolaters who worship idols, calling the sky Jove. Or according to the Jews, so that the sense is "through philosophy," that is, through the reasoning of those wishing to draw people to legal observances, "according to the elements of the world," that is, according to bodily observances. Gal. 4:3: "we were serving under the elements of the world." But the first exposition is better. Then when he says "because in him," etc., he sets down the reason for the foregoing, saying: whatever is not according to Christ is to be rejected. But is Christ so great that for his sake all things ought to be rejected? And he answers that indeed so; which he shows in three ways: first by comparison to the divinity; second by comparison to the faithful, at the place "and you are"; third by comparison to the Angels, at the place "who is the head." He says therefore: what is against him is to be rejected for this reason, that he himself is God. Hence one must stand by him more than by all, because "in him dwells," etc. For God is in all things, but in some by participation in the likeness of his goodness, as in a stone and other such things. And such things are not God, but have in themselves something of God; not his substance, but a likeness of his goodness. And therefore the fullness of divinity does not dwell in them, because it is not there according to substance. Likewise he is in holy minds through operation, which through love and knowledge attain to God. And therefore God is in them according to grace, but not bodily, but according to the effect of grace; nor is it the fullness, but according to certain limited effects. But in Christ he is bodily, which is explained in three ways. For "body" is divided against "shadow." Below, in the same [chapter]: "which are a shadow of things to come," etc. And thus it happens that God dwells in two ways, either according to shadow, or bodily, that is, really. In the first way he dwelt in the old law, but in Christ he dwelt bodily, that is, really and according to truth. It is explained in a second way, because the other saints are indwelt only according to the soul, not according to the body. Rom. 7:18: "I know that good does not dwell in me," that is, in my flesh; but in Christ divinity dwells bodily: because the indwelling of God, by which he indwells the saints, is through operation, that is, through love and knowledge, which is the work of the rational mind alone; but in Christ he dwells through the assumption of man into the unity of person. Hence whatever pertains to man is wholly indwelt by God: and therefore flesh and mind are indwelt, because both are united to the Word. John 1:14: "and the Word was made flesh." But there is a third way of the sense. For God is in things in three ways: one is common, through power, presence, and essence; another is through grace in the saints; the third mode is singular, in Christ, through union. Now a body has three dimensions. And the fullness of divinity, in these modes, superabounds in Christ; therefore it is said to be in him bodily. And the first mode indeed is as it were length, because it extends itself to all things; likewise breadth is through charity; likewise as to depth, it is incomprehensible. But from this Nestorius errs, saying that the union was made only through indwelling, saying that the Word dwelt in the flesh. But against this is what the Apostle says, Phil. 2:7: "he emptied himself," etc. But to dwell in man is not to empty oneself, but to become man; and he adds: "made in the likeness of men," and therefore Christ is called habitable, not as though he who dwells and he who is indwelt were different, but he himself is both man and God, in whom the fullness of divinity dwells. Then when he says "and you are in him," etc., he shows the same thing by comparison to others. As if to say: you have received all things. John 1:16: "of his fullness," etc. Now it should be known that the Platonists say that divine gifts come to men through the mediation of separate substances. And this is true also according to Dionysius, but this is something special, because it comes immediately from him who fills the Angels. John 1:18: "the only-begotten Son of God, who is in the bosom of the Father, he has declared," etc. Heb. 2:3: "when it had received a beginning to be declared through the Lord, from those who heard it," etc. And therefore he says "who is the head of all principality and power," insofar as he is their king and lord, not through conformity of nature, for in that way he is the head of men. And he touches upon these orders, which seem to have a certain preeminence.”

“And ye are complete in him,.... Or "filled up", or "filled full" in him; that is, are perfect in him: saints are in Christ, and all fulness being in him, they are full too, of as much as they stand in need, and are capable of containing: for these words are not an exhortation to perfection, as the Arabic version reads then, be ye complete in him, like those in Gen 17:1; but are an affirmation, asserting not what the saints shall be hereafter, or in heaven, but what they now are; not in themselves, for in themselves none are perfect, not even those who are truly sanctified; for though all grace is seminally implanted in them, and they have a perfection of parts, of all the parts of the new man, or new creature, and are perfect in comparison of what they sometimes were, and of profane persons and hypocrites, and with respect to weaker believers, yet none are absolutely perfect; the good work of grace is not yet finished in them, sin dwells in them, they are full of wants and complaints; the best of them disclaim perfection as attained to by them, and express their desires of it; but they are perfect in Christ their head, who has all fulness in him, in whom they are chosen and blessed: they are complete and perfect in him as to sanctification; he having all fulness of grace and holiness for them, they have it in him; and he is made perfect sanctification to them: and as to justification, he has perfectly fulfilled the law for them, he has made full atonement for sin, has obtained eternal redemption, brought in a complete and perfect righteousness, by which they are justified from all things; are freed from sin, and made perfectly comely, without spot or wrinkle, or any such thing: and as to knowledge, though it is imperfect in them in their present state, yet in Christ all the treasures of it are, and they have no need to go elsewhere for any; they are filled with the knowledge of God and of his will, and are complete therein in Christ; and what knowledge they have, is eternal life, the beginning, pledge, and earnest of it; so that they have no reason to be beholden to angels or men, only to Christ: which is the head of all principality and power; not only of the body the church, and who is to be held unto as such, from whom all light, life, grace, and strength, are to be derived; but of all others, though in a different sense; and not only of the kings, princes, and potentates of this world, who hold their kingdoms, and receive their crowns from him, and rule by him; but also of the angels, good and bad, often called principalities and powers; especially the former is here meant, of whom Christ is head, being their Creator, Governor, and upholder; who not only maintains them in their beings, but has confirmed them in their state of holiness; so that they are dependent upon him, and beholden to him for all they have and are: with the Jews, "Metatron", which with them is the name of the angel in Exo 23:20 and seems to be a corruption of the word "mediator", and to design the Messiah, is said (w) to be King over all the angels. This is mentioned, partly to set forth the glory and excellency of Christ; and partly against worshipping of angels, making use of them as mediators, or applying to them on any account, since Christ is the head of these, and of every creature; therefore no creature is to be looked and applied unto, trusted and depended on: unless rather should be meant the Jewish rulers, Scribes, and Pharisees, their doctors, wise men, and Rabbins, called the princes of this world; the Jews' tutors and governors, to whom Christ is superior; he is the only master and Father, and in whom perfection of wisdom is, and not in them; and therefore should not regard them, their vain philosophy, worldly rudiments and traditions, (w) Zohar in Deut. fol. 120. 8.”

“And ye are complete in him - Και εστε εν αυτῳ πεπληρωμενοι· And, ye are filled with him. Our word complete quite destroys the connection subsisting in the apostle's ideas. The philosophy of the world was empty, κενη, but there was a πληρωμα, or fullness, in Christ; the Colossians were empty - spoiled and deprived of every good, while following the empty philosophy and groundless traditions of Jewish and Gentile teachers; but since they had received Christ Jesus they were πεπληρωμενοι, filled with him. This is the true meaning of the word, and by this the connection and assemblage of ideas in the apostle's mind are preserved. No fanciful completeness in Christ, of a believer, while incomplete in himself, is either expressed or intended by St. Paul. It is too bad a doctrine to exist in the oracles of God. The head of all principality - See the notes on Col 1:16-17 (note).”

“And--And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (Joh 1:16). Believers receive of the divine unction which flows down from their Divine Head and High Priest (Psa 133:2). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), Eph 1:10; He, therefore, alone, not these subject "authorities" also, is to be adored (Col 2:18).”