<!--<span class="stiki"></span>-->Ver. 2, 3. “That their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God the Father, and of Christ: in whom are all the treasures of wisdom and knowledge hidden.”
Now henceforward he is hastening and in pangs to enter upon the doctrine, neither accusing them, nor clearing them of accusation. “I strive,” he says. To what end? That they may be knit together. What he means is something like this; that they may stand firm in the faith. He does not however so express himself; but extenuates the matter of accusation. That is, that they may be united with love, not with necessity nor with force. For as I have said, he always avoids offending, by leaving it to themselves; and therefore “striving,” because I wish it to be with love, and willingly. For I do not wish it to be with the lips merely, nor merely that they shall be brought together, but “that their hearts may be comforted.”
“Being knit together in love unto all riches of the full assurance of understanding.” That is, that they may doubt about nothing, that they may be fully assured in all things. But I meant full assurance which is by faith, for there is a full assurance which comes by arguments, but that is worthy of no consideration. I know, he says, that you believe, but I would have you fully assured: not “unto riches” only, but “unto all riches”; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, “You do ill that you are not fully assured,” nor accused them; but, you know not how desirous I am that you may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he says, that I meant barely and unprofitably, but with understanding and love. “That they may know the mystery of God the Father and of Christ.” So that this is the mystery of God, the being brought unto Him by the Son. “And of Christ, in whom are hid all the treasures of wisdom and knowledge.” But if they are in Him, then wisely also no doubt He came at this time. Wherefore then do some foolish persons object to Him, “See how He discourses with the simpler sort.” “In whom are all the treasures.” He himself knows all things. “Hid,” for think not in truth that you already have all; they are hidden also even from Angels, not, from you only; so that you ought to ask all things from Him. He himself gives wisdom and knowledge. Now by saying, “treasures,” he shows their largeness, by “All,” that He is ignorant of nothing, by “hid,” that He alone knows.
Ver. 4. “This I say, that no one may delude you with persuasiveness of speech.”
Do you see that he says, I have therefore said this, that you may not seek it from men. “Delude you,” he says, “with persuasiveness of speech.” For what if any does speak, and speak persuasively?
Ver. 5. “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 says, have ye not fallen, but no one has so much as thrown you into disorder. He has 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 has closely cemented and knit them together, it renders solid. And faith, again, does the same thing; when it allows not reasonings to intrude themselves. For as reasonings divide, and shake loose, so faith causes solidity and compactness.
For seeing God has bestowed upon us benefits surpassing man's reasoning, suitably enough He has brought in faith. It is not possible to be steadfast, when demanding reasons. For behold all our lofty doctrines, how destitute they are of reasonings, and dependent upon faith alone. God is not anywhere, and is everywhere. What has less reason in it than this? Each by itself is full of difficulty. For, indeed, He is not in place; nor is there any place in which He is. He was not made, He made not Himself, He never began to be. What reasoning will receive this, if there be not faith? Does it not seem to be utterly ridiculous, and more endless than a riddle?
Now that He has no beginning, and is uncreate, and uncircumscribed, and infinite, is, as we have said, a manifest difficulty; but let us consider His incorporealness, whether we can search out this by reasoning. God is incorporeal. What is incorporeal? A bare word, and no more, for the apprehension has received nothing, has impressed nothing upon itself; for if it does so impress, it comes to nature, and what constitutes body. So that the mouth speaks indeed, but the understanding knows not what it speaks, save one thing only, that it is not body, this is all it knows. And why do I speak of God? In the case of the soul, which is created, inclosed, circumscribed, what is incorporealness? Say! show! You can not. Is it air? But air is body, even though it be not compact, and it is plain from many proofs that it is a yielding body. Fire is body, while the energy of the soul is bodiless. Wherefore? Since it penetrates everywhere. If it is not itself body, then that which is incorporeal exists in place, therefore it is circumscribed; and that which is circumscribed has figure; and figures are linear, and lines belong to bodies. Again, that which is without figure, what conception does it admit? It has no figure, no form, no outline. Do you see how the understanding becomes dizzy?
Again, That Nature [viz. God's] is not susceptible of evil. But He is also good of His own will; it is therefore susceptible. But one may not so say, far be it! Again, was He brought into being, willing it, or not willing it? But neither may one say this. Again, circumscribes He the world, or no? If He circumscribes it not, He is Himself circumscribed, but if He circumscribes it, He is infinite in His nature. Again, circumscribes He Himself? If He circumscribes Himself, then He is not without beginning to Himself, but to us; therefore He is not in His nature without beginning. Everywhere one must grant contradictories.
Source: Homilies on Colossians (New Advent)