For though I be absent in body, yet in spirit I am with you; rejoicing, and beholding your order, and the steadfastness of your faith which is in Christ.

“"For though I am absent in the flesh, yet am I with you in the spirit." The direct thing to have said here was, "even though I be absent in the flesh, yet, nevertheless, I know the deceivers"; but instead he has ended with praise, "Joying and beholding your order, and the steadfastness of your faith in Christ." "Your order," he means, your good order. "And the steadfastness of your faith in Christ." This is still more in the way of encomium. And he said not "faith," but steadfastness, as to soldiers standing in good order and firmly. Now that which is steadfast, neither deceit nor trial can shake asunder. Not only, he saith, have ye not fallen, but no one hath so much as thrown you into disorder. He hath set himself over them, that they may fear him as though present; for thus is order preserved. From solidity follows compactedness, for you will then produce solidity, when having brought many things together, you shall cement them compactedly and inseparably; thus a solidity is produced, as in the case of a wall. But this is the peculiar work of love; for those who were by themselves, when it hath closely cemented and knit them together, it renders solid. And faith, again, doeth the same thing; when it allows not reasonings to intrude themselves. For as reasonings divide, and shake loose, so faith causes solidity and compactness.”

“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.”

“For though I be absent in the flesh,.... Or body, as the Ethiopic version reads it, and as it is expressed in Co1 5:3; here the apostle anticipates an objection which might be made, how he could have such a conflict and concern for them, and express so much affection for them, and know so much of their affairs, in what condition and situation they were, and how liable to be deceived by false teachers, when he was absent from them, and had never been among them. That he had never been corporeally present with them, nor was he then, he owns; but this did not hinder but that he might be in another sense present with them, and so have cognizance of them and their state, and be affected towards them, and concerned for them: yet am I with you in the spirit; as he was with the Corinthians in the place above cited, judging the incestuous person, determining concerning his case, and delivering him up to Satan, and so he was with these Colossians; for as he was a member of the same body with them, he was actuated by the same spirit; and by virtue of their union to each other in their common head, his spirit went out towards them, his heart was knit unto them; he had the same affection for them, and care of them, though he had never seen them with his bodily eyes, as he had for those whom he had seen: moreover, this may regard that extraordinary discerning and presence of his spirit which he had; and which was of the same kind with that of Elisha, when his servant Gehazi went after Naaman the Syrian, and took a present of him, to whom on his return he said, upon his denying that he had been anywhere, "went not mine heart with thee, when the man turned again from his chariot to meet thee?" Kg2 5:26. Elisha's spirit went, and was present with him, and saw and knew all that passed, being under the impulse and inspiration of the Spirit of God, who made all known unto him: so the spirit of the Apostle Paul was at the church at Colosse, and saw: and discerned their whole estate; this being made known by the Spirit of God, under whose inspiration he wrote this letter, suitable to their case: joying and beholding your order; or as the Syriac version renders it, "I rejoice that I can see your order": that is, with pleasure observe, consider it, and contemplate on it; and that partly from the relation of Epaphras, and chiefly from the intimations of the Spirit of God in an extraordinary way: by their "order" is meant, either their orderly walk and conversation, which being as becomes the Gospel of Christ, was very pleasing and delightful to the apostle; or rather the order of their church discipline, they having regular officers, pastors, and deacons, ordained among them; who rightly performed their offices, and had respect and subjection yielded to them; the ordinances of the Gospel were duly administered, and constantly attended on; the members of the church were watched over, admonitions given, and censures laid where they were necessary, and everything was done decently and in order; which was a beautiful sight, and gave the apostle an uncommon pleasure. The word used signifies a military order, such as is observed in armies, in battle array; suggesting, that these Christians were good soldiers of Christ, were enlisted under his banners, and kept in due order, in rank and file; stood fast in one spirit, contended and strove together for the faith of the Gospel, fought the good fight of faith, nor could any hardship move them from their station; so that they were, in the apostle's eye, beautiful as Tirzah, comely as Jerusalem, and terrible as an army with banners, Sol 6:4; and so may denote their attachment to the Gospel, and to one another; they were united to, and abode by each other; they served the Lord with one consent, and kept the unity of the Spirit, in the bond of peace, Eph 4:3, which is a pleasant thing to behold, as well as what follows, and the steadfastness of your faith in Christ; either in the grace of faith, and the exercise of it on Christ, in opposition to doubtings and unbelief; whereby God is honoured, and with which he is well pleased; souls are filled with peace and joy; Satan is resisted and overcome; and the hearts of others, particularly ministers of the Gospel, are comforted: or in the doctrine of faith respecting Christ, in which they stood fast; notwithstanding there was a majority against it, the wise and learned, the rich and mighty, did not receive it; and though it was opposed by false teachers, persecuted by profane men, and loaded with reproach and obloquy; and also in the profession of it, which they held without wavering: now to see a set of Christians, a church of Christ walking together in Gospel order, steady in their faith on Christ, abiding by the doctrine of faith, and maintaining an honourable profession, how beautiful and delightful is it!”

“For though I be absent in the flesh - It is hardly possible that such words as these in this verse could have been used to perfect strangers; they argue a considerable knowledge of the people, and a knowledge founded on personal acquaintance. The original is exceedingly soft and musical: - Ει γαρ και τη σαρκι απειμι, Αλλα τῳ πνευματι συν ὑμιν ειμι, Χαιρων και βλεπων ὑμων την ταξιν, κ.τ.λ. The whole verse shows that this Church was sound in doctrine, and strict in discipline. They had steadfast faith in Christ, and regular order or discipline among themselves.”

“For--argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present. joying and beholding--beholding with joy. order--your good order; answering to "knit together" (Col 2:2) as a well-organized body; the same Greek as that for knit together, is used of the body" of the Church compacted," in Eph 4:16. Compare Co1 14:33, Co1 14:40. steadfastness--Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church.”