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1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, 4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, 5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: 7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; 8 Who also declared unto us your love in the Spirit. 9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14 In whom we have redemption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his working, which worketh in me mightily.
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[AD 407] John Chrysostom on Colossians 1:1
It would be wise to explain how we have discovered the occasion and subject of this epistle as we have considered it. What, then, are they? The Colossians used to approach God through angels; they followed many Jewish and Grecian observances. Paul is correcting these practices.
[AD 407] John Chrysostom on Colossians 1:1-2
Holy indeed are all the Epistles of Paul: but some advantage have those which he sent after he was in bonds: those, for instance, to the Ephesians and Philemon: that to Timothy, that to the Philippians, and the one before us: for this also was sent when he was a prisoner, since he writes in it thus: "for which I am also in bonds: that I may make it manifest as I ought to speak." [Colossians 4:3-4] But this Epistle appears to have been written after that to the Romans. For the one to the Romans he wrote before he had seen them, but this Epistle, after; and near upon the close of his preaching. And it is evident from hence; that in the Epistle to Philemon he says, "Being such an one as Paul the aged" [Philemon 9], and makes request for Onesimus; but in this he sends Onesimus himself, as he says, "With Onesimus the faithful and beloved brother" [Colossians 4:9]: calling him faithful, and beloved, and brother. Wherefore also he boldly says in this Epistle, "from the hope of the Gospel which you heard, which was preached in all creation under heaven." [Colossians 1:23] For it had now been preached for a long time. I think then that the Epistle to Timothy was written after this; and when he was now come to the very end of his life, for there he says, "for I am already being offered" [2 Timothy 4:6]; this is later however than that to the Philippians, for in that Epistle he was just entering upon his imprisonment at Rome.

But why do I say that these Epistles have some advantage over the rest in this respect, because he writes while in bonds? As if a champion were to write in the midst of carnage and victory; so also in truth did he. For himself too was aware that this was a great thing, for writing to Philemon he says, "Whom I have begotten in my bonds." [Philemon 10] And this he said, that we should not be dispirited when in adversity, but even rejoice. At this place was Philemon with these (Colossians). For in the Epistle to him he says, "And to Archippus our fellow-soldier" [Philemon 2]; and in this, "Say to Archippus." [Colossians 4:17] This man seems to me to have been charged with some office in the Church.

But he had not seen either these people, or the Romans, or the Hebrews, when he wrote to them. That this is true of the others, he shows in many places; with regard to the Colossians, hear him saying, "And as many as have not seen my face in the flesh" [Colossians 2:1-5]: and again, "Though I am absent in the flesh, yet am I with you in the spirit." So great a thing did he know his presence everywhere to be. And always, even though he be absent, he makes himself present. So, when he punishes the fornicator, look how he places himself on the tribunal; "for," he says, "I verily being absent in body, but present in spirit, have judged already as though I were present" [1 Corinthians 5:3]: and again, "I will come to you, and will know not the word of them which are puffed up, but the power" [1 Corinthians 4:19]: and again, "Not only when I am present with you, but much more when I am absent." [Philippians 2:12; Galatians 4:18]

"Paul an Apostle of Jesus Christ through the will of God."

It were well also to say, what from considering this Epistle we have found to be its occasion and subject. What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, "Through the will of God." So here again he has used the expression "through." "And Timothy the brother," he says; of course then he too was an Apostle, and probably also known to them. "To the saints which are at Colossæ." This was a city of Phrygia, as is plain from Laodicea's being near to it. "And faithful brethren in Christ." [Colossians 4:16] Whence, says he, are you made a saint? Tell me. Whence are you called faithful? Is it not because thou were sanctified through death? Is it not because you have faith in Christ? Whence are you made a brother? For neither in deed, nor in word, nor in achievement did you show yourself faithful. Tell me, whence is it that you have been entrusted with so great mysteries? Is it not because of Christ?

"Grace to you and peace from God our Father." Whence comes grace to you? Whence peace? "From God," says he, "our Father." Although he uses not in this place the name of Christ.

I will ask those who speak disparagingly of the Spirit, Whence is God the Father of servants? Who wrought these mighty achievements? Who made you a saint? Who faithful? Who a son of God? He who made you worthy to be trusted, the same is also the cause of your being entrusted with all.

For we are called faithful, not only because we have faith, but also because we are entrusted of God with mysteries which not even angels knew before us. However, to Paul it was indifferent whether or not to put it thus.

Source: Homily 1 on Colossians
[AD 258] Cyprian on Colossians 1:2
Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, "Lift up your hearts," that so upon the people's response, "We lift them up unto the Lord," he may be reminded that he himself ought to think of nothing but the Lord. Let the breast be closed against the adversary, and be open to God alone; nor let it suffer God's enemy to approach to it at the time of prayer. For frequently he steals upon us, and penetrates within, and by crafty deceit calls away our prayers from God, that we may have one thing in our heart and another in our voice, when not the sound of the voice, but the soul and mind, ought to be praying to the Lord with a simple intention. But what carelessness it is, to be distracted and carried away by foolish and profane thoughts when you are praying to the Lord, as if there were anything which you should rather be thinking of than that you are speaking with God! How can you ask to be heard of God, when you yourself do not hear yourself? Do you wish that God should remember you when you ask, if you yourself do not remember yourself? This is absolutely to take no precaution against the enemy; this is, when you pray to God, to offend the majesty of God by the carelessness of your prayer; this is to be watchful with your eyes, and to be asleep with your heart, while the Christian, even though he is asleep with his eyes, ought to be awake with his heart, as it is written in the person of the Church speaking in the Song of Songs," I sleep, yet my heart waketh." Wherefore the apostle anxiously and carefully warns us, saying, "Continue in prayer, and watch in the same; " teaching, that is, and showing that those are able to obtain from God what they ask, whom God sees to be watchful in their prayer.

Source: Treatise IV On the Lord's Prayer
[AD 407] John Chrysostom on Colossians 1:2
What is the source of grace for you? And peace? “From God our Father,” Paul writes. In this place Paul does not mention the name of Christ. I will ask those who speak disparagingly of the Spirit, in what way is God the Father of servants? Who wrought these mighty achievements? Who made you a saint? Who faithful? Who a son of God? He who made you worthy to be trusted is the same who caused you to be entrusted with all.
[AD 407] John Chrysostom on Colossians 1:3
He seems to me to refer everything to the Father, that what he has to say may not at once offend them.

"Praying always for you."

He shows his love, not by giving thanks only, but also by continual prayer, in that those whom he did not see, he had continually within himself.

Source: Homily 1 on Colossians
[AD 407] John Chrysostom on Colossians 1:3
We give thanks to God, the Father of our Lord Jesus Christ.

He seems to me to refer everything to the Father, that what he has to say may not at once offend them.
Praying always for you.

He shows his love, not by giving thanks only, but also by continual prayer, in that those whom he did not see, he had continually within himself.
[AD 407] John Chrysostom on Colossians 1:4
Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. "And of the love," he says, "which you have toward all the saints," not toward this one and that: of course then toward us also.

Source: Homily 1 on Colossians
[AD 407] John Chrysostom on Colossians 1:4
Having heard of your faith in Christ Jesus.
A little above he said, our Lord. He, says he, is Lord, not the servants. Of Jesus Christ. These names also are symbols of His benefit to us, for He, it means, shall save His people from their sins. Matthew 1:21]

Having heard of your faith in Christ Jesus, and of the love which you have toward all the saints.
Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. And of the love, he says, which you have toward all the saints, not toward this one and that: of course then toward us also.
[AD 220] Tertullian on Colossians 1:5
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.

Source: Against Marcion Book V
[AD 400] Pseudo-Clement on Colossians 1:5
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.

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on Colossians 1:5
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 you are securing for yourselves a noble reception in heaven." "Because of the hope," he says, "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," says 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 does not say, "of the preaching," but he calls it the "Gospel," continually reminding them of God's benefits. And having first praised them, he next reminds them of these.

Source: Homily 1 on Colossians
[AD 407] John Chrysostom on Colossians 1:5
[Paul] speaks of the good things to come. He has in view their temptations. They should not seek their rest here…. “Because of the hope,” he says, “which is laid up.” He shows how secure this hope is.
[AD 425] Severian of Gabala on Colossians 1:5
Paul shows them that the governance of angels does not fulfill the hope laid before us of the resurrection and the kingdom. These happen by the appearing of our Lord Jesus Christ. .
[AD 700] Isaac of Nineveh on Colossians 1:5
Bodily discipline performed in stillness purifies the body of the matter within it. But the discipline of the mind humbles the soul, filters out her crass notions of things that perish and draws her from the state where the thoughts are passionately engrossed and toward the state where they are moved by her divine vision…. This divine, contemplative vision of heavenly things comes to us precisely when, engaged in bodily and mental discipline, we are the recipients of an unutterably pristine glory that separates [us] from this world and our thoughts of it. By this we are thoroughly convinced of our hope which is laid up for us and we stand in full assurance of its state.
[AD 220] Tertullian on Colossians 1:6
I am accustomed in my prescription against all heresies to fix my concise and comprehensive criterion [of truth] in the testimony of time, claiming priority therein as our rule and alleging lateness to be the characteristic of every heresy. This shall be proved even by the apostle, when he says: “For the hope which is laid up for you in heaven, which you have heard before in the word of the truth of the gospel; which has come to you, as it has to the whole 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.
[AD 407] John Chrysostom on Colossians 1:6
He now gives them credit. "Is come," he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, "As also it is in all the world."

It is present everywhere, everywhere victorious, everywhere established.

"And is bearing fruit, and increasing, as it does in you also."

"Bearing fruit." In works. "Increasing." By the accession of many, by becoming firmer; for plants then begin to thicken when they have become firm.

"As also among you," says he.

He first gains the hearer by his praises, so that even though disinclined, he may not refuse to hear him.

"Since the day ye heard it."

Marvelous! That you quickly came unto it and believed; and straightway, from the very first, showed forth its fruits.

"Since the day ye heard, and knew the grace of God in truth."

Not in word, says he, nor in deceit, but in very deeds. Either then this is what he means by "bearing fruit," or else, the signs and wonders. Because as soon as you received it, so soon ye knew the grace of God. What then immediately gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?

Source: Homily 1 on Colossians
[AD 407] John Chrysostom on Colossians 1:6
“Bearing fruit.” In works. “Increasing.” By the coming to faith of many, by becoming firmer; for plants then begin to thicken when they have become firm.
[AD 407] John Chrysostom on Colossians 1:6
Paul speaks metaphorically when he writes, “is come.” He means, it did not come and go away, but that it remained and was there. Many doctrines are most strongly confirmed if they are held in common with many. Therefore Paul added, “As also it is in all the world.” The gospel is present everywhere, everywhere victorious, everywhere established.
[AD 407] John Chrysostom on Colossians 1:6
Which has come unto you, even as it is also in all the world.
He now gives them credit. Is come, he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, As also it is in all the world.
It is present everywhere, everywhere victorious, everywhere established.

And is bearing fruit, and increasing, as it does in you also.
Bearing fruit. In works. Increasing. By the accession of many, by becoming firmer; for plants then begin to thicken when they have become firm.

As also among you, says he.
He first gains the hearer by his praises, so that even though disinclined, he may not refuse to hear him.

Since the day ye heard it.
Marvelous! That you quickly came unto it and believed; and straightway, from the very first, showed forth its fruits.

Since the day ye heard, and knew the grace of God in truth.
Not in word, says he, nor in deceit, but in very deeds. Either then this is what he means by bearing fruit, or else, the signs and wonders. Because as soon as you received it, so soon ye knew the grace of God. What then immediately gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?
[AD 425] Severian of Gabala on Colossians 1:6
The gospel has come not only to the Colossians, but to the whole world, where it is powerful and grows by means of the preached word. .
[AD 430] Augustine of Hippo on Colossians 1:6
Honor, love and praise the holy church, your mother, the heavenly Jerusalem, the holy City of God. It is she who, in this faith which you have received, bears fruit and spreads throughout the world. She is the “church of the living God, the pillar and mainstay of truth,” who, in dispensing the sacraments, tolerates the wicked who are eventually to be separated and whom, meanwhile, disparity of customs keeps at a distance. For the sake of the grain now growing amid the chaff, at the final sifting of which the harvest destined for the granary will be revealed, the church has received the keys of the kingdom of heaven.
[AD 430] Augustine of Hippo on Colossians 1:6
There are both good and bad in the Catholic church, which has spread not in Africa alone, as the Donatist sect has done, but through all nations, as it was promised, and which extends throughout the whole world, as the apostle says, bringing forth fruit and increasing.
[AD 430] Augustine of Hippo on Colossians 1:6
“The gospel has come to you, as it is in all the world, and brings forth fruit.” The Son of God said with his own mouth, “You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and even to the uttermost part of the earth.” Caecilianus, the bishop of the church of Carthage, is accused with human contentiousness; the church of Christ, established among all nations, is recommended by the voice of God.
[AD 430] Augustine of Hippo on Colossians 1:6
It is much less surprising that he [Paul] used his verbs in the present tense in that passage which, as you remarked, he repeated again and again: “For the hope which is laid up for you in heaven, which you have heard before in the word of the truth of the gospel, which is come to you as also it is in the whole world, and brings forth fruit and grows.” Although the gospel did not yet embrace the whole world, he said that it brings forth fruit and grows in the whole world, in order to show how far it would extend in bearing fruit and growing. If, then, it is hidden from us when the whole world will be filled by the church bringing forth fruit and growing, undoubtedly it is hidden from us when the end will be, but it certainly will not be before that.
[AD 407] John Chrysostom on Colossians 1:7
He, it is probable, had preached there. "You learned" the Gospel. Then to show the trustworthiness of the man, he says, "our fellow servant."

"Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit."

Doubt not, he says, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? What happened in your own is even independently a sufficient ground for belief, for, "ye knew the grace of God in truth:" that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. "Who is," says he, "faithful," that is, true. How, "a minister on your behalf"? In that he had gone to him. "Who also declared to us," says he, "your love in the Spirit," that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? "Who also declared unto us," says he, "your love in the Spirit." For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.

There are many causes which produce friendship; and we will pass over those which are infamous, (for none will take an objection against us in their favor, seeing they are evil.) But let us, if you will, review those which are natural, and those which arise out of the relations of life. Now of the social sort are these, for instance; one receives a kindness, or inherits a friend from forefathers, or has been a companion at table or in travel: or is neighbor to another (and these are virtuous); or is of the same trade, which last however is not sincere; for it is attended by a certain emulation and envy. But the natural are such as that of father to son, son to father, brother to brother, grandfather to descendant, mother to children, and if you like let us add also that of wife to husband; for all matrimonial attachments are also of this life, and earthly. Now these latter appear stronger than the former: appear, I said, because often they are surpassed by them. For friends have at times shown a more genuinely kind disposition than brothers, or than sons toward fathers; and when he whom a man has begotten would not succor him, one who knew him not has stood by him, and succored him. But the spiritual love is higher than all, as it were some queen ruling her subjects; and in her form is bright: for not as the other, has she anything of earth for her parent; neither habitual intercourse, nor benefits, nor nature, nor time; but she descends from above, out of heaven. And why do you wonder that she needs no benefits in order that she should subsist, seeing that neither by injuries is she overthrown?

Now that this love is greater than the other, hear Paul saying; "For I could wish that I myself were anathema from Christ for my brethren." [Romans 9:3] What father would have thus wished himself in misery? And again, "To depart, and to be with Christ" is "very far better; yet to abide in the flesh" is "more needful for your sake." [Philippians 1:23-24] What mother would have chosen so to speak, regardless of herself? And again hear him saying, "For being bereaved of you for a short season, in presence, not in heart." [1 Thessalonians 2:17] And here indeed [in the world], when a father has been insulted, he withdraws his love; not so however there, but he went to those who stoned him, seeking to do them good. For nothing, nothing is so strong as the bond of the Spirit. For he who became a friend from receiving benefits, will, should these be discontinued, become an enemy; he whom habitual intercourse made inseparable, will, when the habit is broken through, let his friendship become extinct. A wife again, should a broil have taken place, will leave her husband, and withdraw affection; the son, when he sees his father living to a great age, is dissatisfied. But in case of spiritual love there is nothing of this. For by none of these things can it be dissolved; seeing it is not composed out of them. Neither time, nor length of journey, nor ill usage, nor being evil spoken of, nor anger, nor insult, nor any other thing, make inroads upon it, nor have the power of dissolving it. And that you may know this Moses was stoned, and yet he made entreaty for them. [Exodus 17:4] What father would have done this for one that stoned him, and would not rather have stoned him too to death?

Let us then follow after these friendships which are of the Spirit, for they are strong, and hard to be dissolved, and not those which arise from the table, for these we are forbidden to carry in Thither. For hear Christ saying in the Gospel, Call not your friends nor your neighbors, if you make a feast, but the lame, the maimed. [Luke 14:12] With reason: for great is the recompense for these. But you can not, nor endurest to feast with lame and blind, but thinkest it grievous and offensive, and refusest. Now it were indeed best that you should not refuse, however it is not necessary to do it. If you seat them not with you, send to them of the dishes on your own table. And he that invites his friends, has done no great thing: for he has received his recompense here. But he that called the maimed, and poor, has God for his Debtor. Let us then not repine when we receive not a reward here, but when we do receive; for we shall have nothing more to receive There. In like manner, if man recompense, God recompenses not; if man recompense not, then God will recompense. Let us then not seek those out for our benefits, who have it in their power to requite us again, nor bestow our favors on them with such an expectation: this were a cold thought. If you invite a friend, the gratitude lasts till evening; and therefore the friendship for the nonce is spent more quickly than the expenses are paid. But if you call the poor and the maimed, never shall the gratitude perish, for God, who remembers ever, and never forgets, you have even Him for your Debtor. What squeamishness is this, pray, that you can not sit down in company with the poor? What do you say? He is unclean and filthy? Then wash him, and lead him up to your table. But he has filthy garments? Then change them, and give him clean apparel. Do you see not how great the gain is? Christ comes unto you through him, and do you make petty calculations of such things? When you are inviting the King to your table, do you fear because of such things as these?

Let us suppose two tables, and let one be filled with those, and have the blind, the halt, the maimed in hand or leg, the barefoot, those clad with but one scanty garment, and that worn out: but let the other have grandees, generals, governors, great officers, arrayed in costly robes, and fine lawn, belted with golden girdles. Again, here at the table of the poor let there be neither silver, nor store of wine, but just enough to refresh and gladden, and let the drinking cups and the rest of the vessels be made from glass only; but there, at the table of the rich, let all the vessels be of silver and gold, and the semicircular table, not such as one person can lift, but as two young men can with difficulty move, and the wine-jars lie in order, glittering far beyond the silver with gold, and let the semicircle be smoothly laid all over with soft drapery. Here, again, let there be many servants, in garments not less ornamented than those of the guests, and bravely appareled, and wearing loose trowsers, men beauteous to look upon, in the very flower of life, plump, and well conditioned; but there let there be only two servants disdaining all that proud vanity. And let those have costly meats, but these only enough to appease hunger and inspire cheerfulness. Have I said enough? And are both tables laid out with sufficient minuteness? Is anything wanting? I think not. For I have gone over the guests, and the costliness both of the vessels, and of the linen, and the meats. However, if we should have omitted anything, we shall discover it as we proceed with the discourse.

Come then, now that we have correctly drawn each table in its proper outline, let us see at which you will seat yourselves. For I for my part am going to that of the blind, and the lame, but probably the more part of you will choose the other, that of the generals, that is so gay and splendid. Let us then see which of them does more abound in pleasure; for as yet let us not examine into the things of hereafter, seeing that in those at least this of mine has the superiority. Wherefore? Because this one has Christ sitting down at it, the other men, this has the Master, that the servants. But say we nothing of these things as yet; but let us see which has the more of present pleasure. And even in this respect, then, this pleasure is greater, for it is more pleasure to sit down with a King than with his servants. But let us withdraw this consideration also; let us examine the matter simply by itself. I, then, and those who choose the table I do, shall with much freedom and ease of mind both say and hear everything: but you trembling and fearing, and ashamed before those you sit down with, will not even have the heart to reach out your hands, just as though you had got to a school, and not a dinner, just as though you were trembling before dreadful masters. But not so they. But, says one, the honor is great. Nay, I further am in more honor; for your mean estate appears grander, when even while sharing the same table, the words ye utter are those of slaves.

For the servant then most of all shows as such, when he sits down with his master; for he is in a place where he ought not to be; nor has he from such familiarity so much dignity as he has abasement, for he is then abased exceedingly. And one may see a servant by himself make a brave appearance, and the poor man seem splendid by himself, rather than when he is walking with a rich one; for the low when near the lofty, then appears low, and the juxtaposition makes the low seem lower, not loftier. So too your sitting down with them makes you seem as of yet meaner condition. But not so, us. In these two things, then, we have the advantage, in freedom, and in honor; which have nothing equal to them in regard of pleasure. For I at least would prefer a crust with freedom, to thousands of dainties with slavery. For, says one, "Better is an entertainment of herbs with love and kindness, than an ox from the stall with hatred." [Proverbs 15:17] For whatsoever those may say, they who are present must needs praise it, or give offense; assuming thus the rank of parasites, or rather, being worse than they. For parasites indeed, even though it be with shame and insult, have yet liberty of speech: but you have not even this. But your meanness is indeed as great, (for you fear and crouch,) but not so your honor. Surely then that table is deprived of every pleasure, but this is replete with all delight of soul.

But let us examine the nature even of the meats themselves. For there indeed it is necessary to burst one's self with the large quantity of wine, even against one's will, but here none who is disinclined need eat or drink. So that there indeed the pleasure arising from the quality of the food is cancelled by the dishonor which precedes, and the discomfort which follows the surfeit. For not less than hunger does surfeiting destroy and rack our bodies; but even far more grievously; and whomsoever you like to give me, I shall more easily destroy by bursting him with surfeit than by hunger. For thus the latter is easier to be borne than the other, for one might indeed endure hunger for twenty days, but surfeiting not for as many as two only. And the country people who are perpetually struggling with the one, are healthy, and need no physicians; but the other, surfeiting I mean, none can endure without perpetually calling in physicians; yea, rather, its tyranny has often baffled even their attempt to rescue.

So far then as pleasure is concerned, this [table of mine] has the advantage. For if honor has more pleasure than dishonor, if authority than subjection, and if manly confidence than trembling and fear, and if enjoyment of what is enough, than to be plunged out of depth in the tide of luxury; on the score of pleasure this table is better than the other. It is besides better in regard of expense; for the other is expensive, but this, not so.

But what? Is it then to the guests alone that this table is the more pleasurable, or brings it more pleasure than the other to him who invites them, as well? For this is what we are enquiring after rather. Now he who invites those makes preparation many days before, and is forced to have trouble and anxious thoughts and cares, neither sleeping by night, nor resting by day; but forming with himself many plans, conversing with cooks, confectioners, deckers of tables. Then when the very day has come, one may see him in greater fear than those who are going to fight a boxing match, lest anything should turn out other than was expected, lest he be shot with the glance of envy, lest he thereby procure himself a multitude of accusers. But the other escapes all this anxious thought and trouble by extemporizing his table, and not being careful about it for many days before. And then, truly, after this, the former indeed has straightway lost the grateful return; but the other has God for his Debtor; and is nourished with good hopes, being every day feasted from off that table. For the meats indeed are spent, but the grateful thought is never spent, but every day he rejoices and exults more than they that are gorged with their excess of wine. For nothing does so nourish the soul as a virtuous hope, and the expectation of good things.

But now let us consider what follows. There indeed are flutes, and harps, and pipes; but here is no music of sounds unsuitable; but what? hymns, singing of psalms. There indeed the Demons are hymned; but here, the Lord of all, God. Do you see with what gratitude this one abounds, with what ingratitude and insensibility that? For, tell me, when God has nourished you with His good things, and when you ought to give Him thanks after being fed, do you even introduce the Demons? For these songs to the lyre, are none other than songs to Demons. When you ought to say, "Blessed are You, O Lord, that You have nourished me with Your good things," do you like a worthless dog not even so much as remember Him, but, over and above, introducest the Demons? Nay rather, dogs, whether they receive anything or not, fawn upon those they know, but thou dost not even this. The dog, although he receives nothing, fawns upon his master; but thou, even when you have received, barkest at Him. Again, the dog, even though he be well treated by a stranger, not even so will be reconciled of his hatred of him, nor be enticed on to be friends with him: but thou, even though suffering mischief incalculable from the Demons, introducest them at your feasts. So that, in two ways, you are worse than the dog. And the mention I have now made of dogs is happy, in regard of those who give thanks then only when they receive a benefit. Take shame, I pray you, at the dogs, which when famishing still fawn upon their masters. But you, if you have haply heard that the Demon has cured anyone, straightway forsakest your Master; O more unreasoning than the dogs!

But, says one, the harlots are a pleasure to look upon. What sort of pleasure are they? Yea rather what infamy are they not? Your house has become a brothel, madness, and fury; and are you not ashamed to call this pleasure? If then it be allowed to use them, greater than all pleasure is the shame, and the discomfort which arises from the shame, to make one's house a brothel, like hogs in wallowing in the mire? But if so far only be allowed as to see them, lo! Again the pain is greater. For to see is no pleasure, where to use is not allowed, but the lust becomes only the greater, and the flame the fiercer.

But would you learn the end? Those, indeed, when they rise up from the table, are like the madmen and those that have lost their wits; foolhardy, quarrelsome, laughing-stocks for the very slaves; and the servants indeed retire sober, but these, drunk. O the shame! But with the other is nothing of this sort; but closing the table with thanksgiving, they so retire to their homes, with pleasure sleeping, with pleasure waking, free from all shame and accusation.

If you will consider also the guests themselves, you will see that the one are within just what the others are without; blind, maimed, lame; and as are the bodies of these, such are the souls of those, laboring under dropsy and inflammation. For of such sort is pride; for after the luxurious gratification a maiming takes place; of such sort is surfeiting and drunkenness, making men lame and maimed. And you will see too that these have souls like the bodies of the others, brilliant, ornamented. For they who live in giving of thanks, who seek nothing beyond a sufficiency, they whose philosophy is of this sort are in all brightness.

But let us see the end both here and there. There, indeed, is unchaste pleasure, loose laughter, drunkenness, buffoonery, filthy language; (for since they in their own persons are ashamed to talk filthily, this is brought about by means of the harlots;) but here is love of mankind, gentleness. Near to him who invites those stands vainglory arming him, but near the other, love of man, and gentleness. For the one table, love of man prepares, but the other, vainglory, and cruelty, out of injustice and grasping. And that one ends in what I have said, in loss of wits, in delirium, in madness; (for such are the offshoots of vainglory;) but this one in thanksgiving and the glory of God. And the praise too, which comes of men, attends more abundantly upon this; for that man is even regarded with an envious eye, but this all men regard as their common father, even they who have received no benefit at his hands. And as with the injured even they who have not been injured sympathize, and all become in common enemies (to the injurer): so too, when some receive kindness, they also who have not received any, not less than they who have, praise and admire him that conferred it. And there indeed is much envy, but here much tender solicitude, many prayers from all.

And so much indeed here; but There, when Christ has come, this one indeed shall stand with much boldness, and shall hear before the whole world, "Thou saw Me an hungered, and fed Me; naked, and clothed Me; a stranger, and took Me in" [Matthew 25:35]; and all the like words: but the other shall hear the contrary; "Wicked and slothful servant" [Matthew 25:26]; and again, "Woe unto them that luxuriate upon their couches, and sleep upon beds of ivory, and drink the refined wine, and anoint themselves with the chief ointments; they counted upon these things as staying, and not as fleeting." [Amos 6:4-6; Septuagint]

I have not said this without purpose, but with the view of changing your minds; and that you should do nothing that is fruitless. What then, says one, of the fact that I do both the one and the other? This argument is much resorted to by all. And what need, tell me, when everything might be done usefully, to make a division, and to expend part on what is not wanted, but even without any purpose at all, and part usefully? Tell me, had you, when sowing, cast some upon a rock, and some upon very good ground; is it likely that you would have been contented so, and have said, Where is the harm, if we cast some to no purpose, and some upon very good ground? For why not all into the very good ground? Why lessen the gain? And if you have occasion to be getting money together, you will not talk in that way, but will get it together from every quarter; but in the other case thou dost not so. And if to lend on usury; you will not say, "Wherefore shall we give some to the poor, and some to the rich," but all is given to the former: yet in the case before us, where the gain is so great, thou dost not thus calculate, and will not at length desist from expending without purpose, and laying out without return?

"But," says one, "this also has a gain." Of what kind, tell me? "It increases friendships." Nothing is colder than men who are made friends by these things, by the table, and surfeiting. The friendships of parasites are born only from that source.

Insult not a thing so marvelous as love, nor say that this is its root. As if one were to say, that a tree which bore gold and precious stones had not its root of the same, but that it was gendered of rottenness; so doest even thou: for even though friendship should be born from that source, nothing could possibly be colder. But those other tables produce friendship, not with man, but with God; and that an intense one, so thou be intent on preparing them. For he that expends part in this way and part in that, even should he have bestowed much, has done no great thing: but he that expends all in this way, even though he should have given little, has done the whole. For what is required is that we give, not much or little, but not less than is in our power. Think we on him with the five talents, and on him with the two. [Matthew 25:15] Think we on her who cast in those two mites. [Mark 12:41] Think we on the widow in Elijah's days. She who threw in those two mites said not, What harm if I keep the one mite for myself, and give the other? But gave her whole living. [1 Kings 17] But you, in the midst of so great plenty, art more penurious than she. Let us then not be careless of our own salvation, but apply ourselves to almsgiving. For nothing is better than this, as the time to come shall show; meanwhile the present shows it also. Live we then to the glory of God, and do those things that please Him, that we may be counted worthy of the good things of promise; which may all we obtain, through the grace and love toward man of our Lord Jesus Christ, to whom be the glory and the power and honor, now and ever, and world without end. Amen.

Source: Homily 1 on Colossians
[AD 407] John Chrysostom on Colossians 1:7
Don’t doubt, Paul says, the hope which is to come: you see that the world is being converted. And why do we need to refer to the cases of others? What happened in your own case is independently a sufficient ground for belief, for “you knew the grace of God in truth”: that is, in works. So that these two things, viz. The belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another…. If this man be the minister of Christ, how do you say that you approach God by angels? “He has made known to us your love in the Spirit.” For this love is wonderful and steadfast. All other love has but the name…. For nothing, nothing is so strong as the bond of the Spirit.
[AD 407] John Chrysostom on Colossians 1:7
Even as you learned of Epaphras our beloved fellow-servant.
He, it is probable, had preached there. You learned the Gospel. Then to show the trustworthiness of the man, he says, our fellow servant.

Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit.
Doubt not, he says, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? What happened in your own is even independently a sufficient ground for belief, for, ye knew the grace of God in truth: that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. Who is, says he, faithful, that is, true. How, a minister on your behalf? In that he had gone to him. Who also declared to us, says he, your love in the Spirit, that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? Who also declared unto us, says he, your love in the Spirit. For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.

There are many causes which produce friendship; and we will pass over those which are infamous, (for none will take an objection against us in their favor, seeing they are evil.) But let us, if you will, review those which are natural, and those which arise out of the relations of life. Now of the social sort are these, for instance; one receives a kindness, or inherits a friend from forefathers, or has been a companion at table or in travel: or is neighbor to another (and these are virtuous); or is of the same trade, which last however is not sincere; for it is attended by a certain emulation and envy. But the natural are such as that of father to son, son to father, brother to brother, grandfather to descendant, mother to children, and if you like let us add also that of wife to husband; for all matrimonial attachments are also of this life, and earthly. Now these latter appear stronger than the former: appear, I said, because often they are surpassed by them. For friends have at times shown a more genuinely kind disposition than brothers, or than sons toward fathers; and when he whom a man has begotten would not succor him, one who knew him not has stood by him, and succored him. But the spiritual love is higher than all, as it were some queen ruling her subjects; and in her form is bright: for not as the other, has she anything of earth for her parent; neither habitual intercourse, nor benefits, nor nature, nor time; but she descends from above, out of heaven. And why do you wonder that she needs no benefits in order that she should subsist, seeing that neither by injuries is she overthrown?

Now that this love is greater than the other, hear Paul saying; For I could wish that I myself were anathema from Christ for my brethren. Romans 9:3 What father would have thus wished himself in misery? And again, To depart, and to be with Christ is very far better; yet to abide in the flesh is more needful for your sake. Philippians 1:23-24 What mother would have chosen so to speak, regardless of herself? And again hear him saying, For being bereaved of you for a short season, in presence, not in heart. 1 Thessalonians 2:17 And here indeed [in the world], when a father has been insulted, he withdraws his love; not so however there, but he went to those who stoned him, seeking to do them good. For nothing, nothing is so strong as the bond of the Spirit. For he who became a friend from receiving benefits, will, should these be discontinued, become an enemy; he whom habitual intercourse made inseparable, will, when the habit is broken through, let his friendship become extinct. A wife again, should a broil have taken place, will leave her husband, and withdraw affection; the son, when he sees his father living to a great age, is dissatisfied. But in case of spiritual love there is nothing of this. For by none of these things can it be dissolved; seeing it is not composed out of them. Neither time, nor length of journey, nor ill usage, nor being evil spoken of, nor anger, nor insult, nor any other thing, make inroads upon it, nor have the power of dissolving it. And that you may know this Moses was stoned, and yet he made entreaty for them. Exodus 17:4 What father would have done this for one that stoned him, and would not rather have stoned him too to death?

Let us then follow after these friendships which are of the Spirit, for they are strong, and hard to be dissolved, and not those which arise from the table, for these we are forbidden to carry in Thither. For hear Christ saying in the Gospel, Call not your friends nor your neighbors, if you make a feast, but the lame, the maimed. Luke 14:12 With reason: for great is the recompense for these. But you can not, nor endurest to feast with lame and blind, but thinkest it grievous and offensive, and refusest. Now it were indeed best that you should not refuse, however it is not necessary to do it. If you seat them not with you, send to them of the dishes on your own table. And he that invites his friends, has done no great thing: for he has received his recompense here. But he that called the maimed, and poor, has God for his Debtor. Let us then not repine when we receive not a reward here, but when we do receive; for we shall have nothing more to receive There. In like manner, if man recompense, God recompenses not; if man recompense not, then God will recompense. Let us then not seek those out for our benefits, who have it in their power to requite us again, nor bestow our favors on them with such an expectation: this were a cold thought. If you invite a friend, the gratitude lasts till evening; and therefore the friendship for the nonce is spent more quickly than the expenses are paid. But if you call the poor and the maimed, never shall the gratitude perish, for God, who remembers ever, and never forgets, you have even Him for your Debtor. What squeamishness is this, pray, that you can not sit down in company with the poor? What do you say? He is unclean and filthy? Then wash him, and lead him up to your table. But he has filthy garments? Then change them, and give him clean apparel. Do you see not how great the gain is? Christ comes unto you through him, and do you make petty calculations of such things? When you are inviting the King to your table, do you fear because of such things as these?

Let us suppose two tables, and let one be filled with those, and have the blind, the halt, the maimed in hand or leg, the barefoot, those clad with but one scanty garment, and that worn out: but let the other have grandees, generals, governors, great officers, arrayed in costly robes, and fine lawn, belted with golden girdles. Again, here at the table of the poor let there be neither silver, nor store of wine, but just enough to refresh and gladden, and let the drinking cups and the rest of the vessels be made from glass only; but there, at the table of the rich, let all the vessels be of silver and gold, and the semicircular table, not such as one person can lift, but as two young men can with difficulty move, and the wine-jars lie in order, glittering far beyond the silver with gold, and let the semicircle be smoothly laid all over with soft drapery. Here, again, let there be many servants, in garments not less ornamented than those of the guests, and bravely appareled, and wearing loose trowsers, men beauteous to look upon, in the very flower of life, plump, and well conditioned; but there let there be only two servants disdaining all that proud vanity. And let those have costly meats, but these only enough to appease hunger and inspire cheerfulness. Have I said enough? And are both tables laid out with sufficient minuteness? Is anything wanting? I think not. For I have gone over the guests, and the costliness both of the vessels, and of the linen, and the meats. However, if we should have omitted anything, we shall discover it as we proceed with the discourse.

Come then, now that we have correctly drawn each table in its proper outline, let us see at which you will seat yourselves. For I for my part am going to that of the blind, and the lame, but probably the more part of you will choose the other, that of the generals, that is so gay and splendid. Let us then see which of them does more abound in pleasure; for as yet let us not examine into the things of hereafter, seeing that in those at least this of mine has the superiority. Wherefore? Because this one has Christ sitting down at it, the other men, this has the Master, that the servants. But say we nothing of these things as yet; but let us see which has the more of present pleasure. And even in this respect, then, this pleasure is greater, for it is more pleasure to sit down with a King than with his servants. But let us withdraw this consideration also; let us examine the matter simply by itself. I, then, and those who choose the table I do, shall with much freedom and ease of mind both say and hear everything: but you trembling and fearing, and ashamed before those you sit down with, will not even have the heart to reach out your hands, just as though you had got to a school, and not a dinner, just as though you were trembling before dreadful masters. But not so they. But, says one, the honor is great. Nay, I further am in more honor; for your mean estate appears grander, when even while sharing the same table, the words ye utter are those of slaves.

For the servant then most of all shows as such, when he sits down with his master; for he is in a place where he ought not to be; nor has he from such familiarity so much dignity as he has abasement, for he is then abased exceedingly. And one may see a servant by himself make a brave appearance, and the poor man seem splendid by himself, rather than when he is walking with a rich one; for the low when near the lofty, then appears low, and the juxtaposition makes the low seem lower, not loftier. So too your sitting down with them makes you seem as of yet meaner condition. But not so, us. In these two things, then, we have the advantage, in freedom, and in honor; which have nothing equal to them in regard of pleasure. For I at least would prefer a crust with freedom, to thousands of dainties with slavery. For, says one, Better is an entertainment of herbs with love and kindness, than an ox from the stall with hatred. Proverbs 15:17 For whatsoever those may say, they who are present must needs praise it, or give offense; assuming thus the rank of parasites, or rather, being worse than they. For parasites indeed, even though it be with shame and insult, have yet liberty of speech: but you have not even this. But your meanness is indeed as great, (for you fear and crouch,) but not so your honor. Surely then that table is deprived of every pleasure, but this is replete with all delight of soul.

But let us examine the nature even of the meats themselves. For there indeed it is necessary to burst one's self with the large quantity of wine, even against one's will, but here none who is disinclined need eat or drink. So that there indeed the pleasure arising from the quality of the food is cancelled by the dishonor which precedes, and the discomfort which follows the surfeit. For not less than hunger does surfeiting destroy and rack our bodies; but even far more grievously; and whomsoever you like to give me, I shall more easily destroy by bursting him with surfeit than by hunger. For thus the latter is easier to be borne than the other, for one might indeed endure hunger for twenty days, but surfeiting not for as many as two only. And the country people who are perpetually struggling with the one, are healthy, and need no physicians; but the other, surfeiting I mean, none can endure without perpetually calling in physicians; yea, rather, its tyranny has often baffled even their attempt to rescue.

So far then as pleasure is concerned, this [table of mine] has the advantage. For if honor has more pleasure than dishonor, if authority than subjection, and if manly confidence than trembling and fear, and if enjoyment of what is enough, than to be plunged out of depth in the tide of luxury; on the score of pleasure this table is better than the other. It is besides better in regard of expense; for the other is expensive, but this, not so.

But what? Is it then to the guests alone that this table is the more pleasurable, or brings it more pleasure than the other to him who invites them, as well? For this is what we are enquiring after rather. Now he who invites those makes preparation many days before, and is forced to have trouble and anxious thoughts and cares, neither sleeping by night, nor resting by day; but forming with himself many plans, conversing with cooks, confectioners, deckers of tables. Then when the very day has come, one may see him in greater fear than those who are going to fight a boxing match, lest anything should turn out other than was expected, lest he be shot with the glance of envy, lest he thereby procure himself a multitude of accusers. But the other escapes all this anxious thought and trouble by extemporizing his table, and not being careful about it for many days before. And then, truly, after this, the former indeed has straightway lost the grateful return; but the other has God for his Debtor; and is nourished with good hopes, being every day feasted from off that table. For the meats indeed are spent, but the grateful thought is never spent, but every day he rejoices and exults more than they that are gorged with their excess of wine. For nothing does so nourish the soul as a virtuous hope, and the expectation of good things.

But now let us consider what follows. There indeed are flutes, and harps, and pipes; but here is no music of sounds unsuitable; but what? hymns, singing of psalms. There indeed the Demons are hymned; but here, the Lord of all, God. Do you see with what gratitude this one abounds, with what ingratitude and insensibility that? For, tell me, when God has nourished you with His good things, and when you ought to give Him thanks after being fed, do you even introduce the Demons? For these songs to the lyre, are none other than songs to Demons. When you ought to say, Blessed are You, O Lord, that You have nourished me with Your good things, do you like a worthless dog not even so much as remember Him, but, over and above, introducest the Demons? Nay rather, dogs, whether they receive anything or not, fawn upon those they know, but thou dost not even this. The dog, although he receives nothing, fawns upon his master; but thou, even when you have received, barkest at Him. Again, the dog, even though he be well treated by a stranger, not even so will be reconciled of his hatred of him, nor be enticed on to be friends with him: but thou, even though suffering mischief incalculable from the Demons, introducest them at your feasts. So that, in two ways, you are worse than the dog. And the mention I have now made of dogs is happy, in regard of those who give thanks then only when they receive a benefit. Take shame, I pray you, at the dogs, which when famishing still fawn upon their masters. But you, if you have haply heard that the Demon has cured anyone, straightway forsakest your Master; O more unreasoning than the dogs!

But, says one, the harlots are a pleasure to look upon. What sort of pleasure are they? Yea rather what infamy are they not? Your house has become a brothel, madness, and fury; and are you not ashamed to call this pleasure? If then it be allowed to use them, greater than all pleasure is the shame, and the discomfort which arises from the shame, to make one's house a brothel, like hogs in wallowing in the mire? But if so far only be allowed as to see them, lo! Again the pain is greater. For to see is no pleasure, where to use is not allowed, but the lust becomes only the greater, and the flame the fiercer.

But would you learn the end? Those, indeed, when they rise up from the table, are like the madmen and those that have lost their wits; foolhardy, quarrelsome, laughing-stocks for the very slaves; and the servants indeed retire sober, but these, drunk. O the shame! But with the other is nothing of this sort; but closing the table with thanksgiving, they so retire to their homes, with pleasure sleeping, with pleasure waking, free from all shame and accusation.

If you will consider also the guests themselves, you will see that the one are within just what the others are without; blind, maimed, lame; and as are the bodies of these, such are the souls of those, laboring under dropsy and inflammation. For of such sort is pride; for after the luxurious gratification a maiming takes place; of such sort is surfeiting and drunkenness, making men lame and maimed. And you will see too that these have souls like the bodies of the others, brilliant, ornamented. For they who live in giving of thanks, who seek nothing beyond a sufficiency, they whose philosophy is of this sort are in all brightness.

But let us see the end both here and there. There, indeed, is unchaste pleasure, loose laughter, drunkenness, buffoonery, filthy language; (for since they in their own persons are ashamed to talk filthily, this is brought about by means of the harlots;) but here is love of mankind, gentleness. Near to him who invites those stands vainglory arming him, but near the other, love of man, and gentleness. For the one table, love of man prepares, but the other, vainglory, and cruelty, out of injustice and grasping. And that one ends in what I have said, in loss of wits, in delirium, in madness; (for such are the offshoots of vainglory;) but this one in thanksgiving and the glory of God. And the praise too, which comes of men, attends more abundantly upon this; for that man is even regarded with an envious eye, but this all men regard as their common father, even they who have received no benefit at his hands. And as with the injured even they who have not been injured sympathize, and all become in common enemies (to the injurer): so too, when some receive kindness, they also who have not received any, not less than they who have, praise and admire him that conferred it. And there indeed is much envy, but here much tender solicitude, many prayers from all.

And so much indeed here; but There, when Christ has come, this one indeed shall stand with much boldness, and shall hear before the whole world, Thou saw Me an hungered, and fed Me; naked, and clothed Me; a stranger, and took Me in Matthew 25:35; and all the like words: but the other shall hear the contrary; Wicked and slothful servant Matthew 25:26; and again, Woe unto them that luxuriate upon their couches, and sleep upon beds of ivory, and drink the refined wine, and anoint themselves with the chief ointments; they counted upon these things as staying, and not as fleeting. Amos 6:4-6; Septuagint

I have not said this without purpose, but with the view of changing your minds; and that you should do nothing that is fruitless. What then, says one, of the fact that I do both the one and the other? This argument is much resorted to by all. And what need, tell me, when everything might be done usefully, to make a division, and to expend part on what is not wanted, but even without any purpose at all, and part usefully? Tell me, had you, when sowing, cast some upon a rock, and some upon very good ground; is it likely that you would have been contented so, and have said, Where is the harm, if we cast some to no purpose, and some upon very good ground? For why not all into the very good ground? Why lessen the gain? And if you have occasion to be getting money together, you will not talk in that way, but wilt get it together from every quarter; but in the other case thou dost not so. And if to lend on usury; you will not say, Wherefore shall we give some to the poor, and some to the rich, but all is given to the former: yet in the case before us, where the gain is so great, thou dost not thus calculate, and will not at length desist from expending without purpose, and laying out without return?

But, says one, this also has a gain. Of what kind, tell me? It increases friendships. Nothing is colder than men who are made friends by these things, by the table, and surfeiting. The friendships of parasites are born only from that source.

Insult not a thing so marvelous as love, nor say that this is its root. As if one were to say, that a tree which bore gold and precious stones had not its root of the same, but that it was gendered of rottenness; so doest even thou: for even though friendship should be born from that source, nothing could possibly be colder. But those other tables produce friendship, not with man, but with God; and that an intense one, so thou be intent on preparing them. For he that expends part in this way and part in that, even should he have bestowed much, has done no great thing: but he that expends all in this way, even though he should have given little, has done the whole. For what is required is that we give, not much or little, but not less than is in our power. Think we on him with the five talents, and on him with the two. Matthew 25:15 Think we on her who cast in those two mites. Mark 12:41 Think we on the widow in Elijah's days. She who threw in those two mites said not, What harm if I keep the one mite for myself, and give the other? But gave her whole living. 1 Kings 17 But you, in the midst of so great plenty, art more penurious than she. Let us then not be careless of our own salvation, but apply ourselves to almsgiving. For nothing is better than this, as the time to come shall show; meanwhile the present shows it also. Live we then to the glory of God, and do those things that please Him, that we may be counted worthy of the good things of promise; which may all we obtain, through the grace and love toward man of our Lord Jesus Christ, to whom be the glory and the power and honor, now and ever, and world without end. Amen.
[AD 215] Clement of Alexandria on Colossians 1:9
For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power."

Source: Clement of Alexandria Stromata Book V
[AD 397] Ambrose of Milan on Colossians 1:9
What, then, is more divine than the working of the Holy Spirit, since God himself testifies that the Holy Spirit presides over his blessings? … For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the apostle found nothing better to wish us than this, as he himself said: “We cease not to pray and make request for you that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding walking worthily of God.” He taught that this was the will of God: that by walking in good works and words and affections, we should be filled with God’s will, who puts his Holy Spirit into our hearts. .
[AD 407] John Chrysostom on Colossians 1:9-10
"For this cause." What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so does Paul also most exhort those who have achieved the greater part.

"Since the day we heard it," says he, "we do not cease to pray for you." Not for one day do we pray for you, nor yet for two, nor three. Herein he both shows his love, and gives them a gentle hint that they had not yet arrived at the end. For the words, "that you may be filled," are of this significancy. And observe, I pray, the prudence of this blessed one. He nowhere says that they are destitute of everything, but that they are deficient; everywhere the words, "that you may be filled," show this. And again, "unto all pleasing, in every good work" [Colossians 1:11], and again, "strengthened with all power," and again, "unto all patience and long-suffering"; for the constant addition of "all" bears witness to their doing well in part, though, it might be, not in all. And, "that you may be filled," he says; not, "that you may receive," for they had received; but "that you may be filled" with what as yet was lacking. Thus both the rebuke was given without offense, and the praise did not suffer them to sink down, and become supine, as if it had been complete. But what is, "that you may be filled with the knowledge of His will"? That through the Son we should be brought unto Him, and no more through Angels. Now that you must be brought unto Him, you have learned, but it remains for you to learn this, and why He sent the Son. For had it been that we were to have been saved by Angels, He would not have sent Him, would not have given Him up. "In all spiritual wisdom," he says, "and understanding." For since the philosophers deceived them; I wish you, he says, to be in spiritual wisdom, not after the wisdom of men. But if in order to know the will of God, there needs spiritual wisdom; to know His Essence what it is, there is need of continual prayers.

And Paul shows here, that since that time he has been praying, and has not yet prevailed, and yet has not desisted; for the words, "from the day we heard it," show this. But it implies condemnation to them, if, from that time, even assisted by prayers, they had not amended themselves. "And making request," he says, with much earnestness, for this the expression "ye knew" shows. But it is necessary still to know somewhat besides. "To walk worthily," he says, "of the Lord." Here he speaks of life and its works, for so he does also everywhere: with faith he always couples conduct. "Unto all pleasing." And how, "all pleasing"? "Bearing fruit in every good work, and increasing in the knowledge of God." Seeing, says he, He has fully revealed Himself unto you, and seeing you have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needs elevated conduct, greater far than the old dispensation. For, he that has known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needs. "Strengthened with all power." He is here speaking of trials and persecutions. We pray that you might be filled with strength, that you faint not for sorrow, nor despair. "According to the might of His glory." But that you may take up again such forwardness as it becomes the power of His glory to give. "Unto all patience and long-suffering." What he says is of this sort. Summarily, he says, we pray that you may lead a life of virtue, and worthy of your citizenship, and may stand firmly, being strengthened as it is reasonable to be strengthened by God. For this cause he does not as yet touch upon doctrines, but dwells upon life, wherein he had nothing to charge them with, and having praised them where praise was due, he then comes down to accusation. And this he does everywhere: when he is about writing to any with somewhat to blame them for, and somewhat to praise, he first praises them, and then comes down to his charges. For he first conciliates the hearer, and frees his accusation from all suspicion, and shows that for his own part he could have been glad to praise them throughout; but by the necessity of the case is forced into saying what he does. And so he does in the first Epistle to the Corinthians. For after having exceedingly praised them as loving him, even from the case of the fornicator, he comes down to accuse them. But in that to the Galatians not so, but the reverse. Yea, rather, if one should look close into it, even there the accusation follows upon praise. For seeing he had no good deeds of theirs then to speak of, and the charge was an exceeding grave one, and they were every one of them corrupted; and were able to bear it because they were strong, he begins with accusation, saying, "I marvel." [Galatians 1:6] So that this also is praise. But afterwards he praises them, not for what they were, but what they had been, saying, "If possible, you would have plucked out your eyes, and given them to me." [Galatians 5:15].

"Bearing fruit," he says: this has reference to works. "Strengthened": this to trials. "Unto all patience and longsuffering": long-suffering towards one another, patience towards those without. For longsuffering is toward those whom we can requite, but patience toward those whom we cannot. For this reason the term patient is never applied to God, but longsuffering frequently; as this same blessed one says otherwhere in his writings, "Or do you despise the riches of His goodness, and forbearance, and longsuffering?" "Unto all pleasing." Not, one while, and afterwards not so. "In all spiritual wisdom," he says, "and understanding." For otherwise it is not possible to know His will. Although indeed they thought they had His will; but that wisdom was not spiritual. "To walk," says he, "worthily of the Lord." For this is the way of the best life. For he that has understood God's love to man, (and he does understand it if he have seen the Son delivered up,) will have greater forwardness. And besides, we pray not for this alone that you may know, but that you may show forth your knowledge in works; for he that knows without doing, is even in the way to punishment. "To walk," he says, that is, always, not once, but continually. As to walk is necessary for us, so also is to live rightly. And when on this subject he constantly uses the term "walk," and with reason, showing that such is the life set before us. But not of this sort is that of the world. And great too is the praise. "To walk," he says, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still, and, with a metaphor, "bearing fruit and increasing in the knowledge of God," that you might be in such measure "strengthened," according to the might of God, as is possible for man to be. "Through His power," great is the consolation.— He said not strength, but "power," which is greater: "through the power," he says, "of His glory," because that everywhere His glory has the power. He thus comforts him that is under reproach: and again, "To walk worthily of the Lord." He says of the Son, that He has the power everywhere both in heaven and in earth, because His glory reigns everywhere. He says not "strengthened" simply, but so, as they might be expected to be who are in the service of so strong a Master. "In the knowledge of God." And at the same time he touches in passing upon the methods of knowledge; for this is to be in error, not to know God as one ought; or he means, so as to increase in the knowledge of God. For if he that has not known the Son, knows not the Father either; justly is there need of increased knowledge: for there is no use in life without this. "Unto all patience and longsuffering," he says, "with joy, giving thanks" [Colossians 1:12] unto God. Then being about to exhort them, he makes no mention of what by and by shall be laid up for them; he did hint at this however in the beginning of the Epistle, saying, "Because of the hope which is laid up for you in the heavens" [Colossians 1:5]: but in this place he mentions the things which were already theirs, for these are the causes of the other. And he does the same in many places. For that which has already come to pass gains belief, and more carries the hearer along with it. "With joy," he says, "giving thanks" to God. The connection is this. We cease not praying for you, and giving thanks for the benefits already received.

Do you see how he bears himself along into speaking of the Son? For if "we give thanks with much joy," it is a great thing that is spoken of. For it is possible to give thanks only from fear, it is possible to give thanks even when in sorrow. For instance; Job gave thanks indeed, but in anguish; and he said, "The Lord gave, the Lord has taken away." [Job 1:21] For, let not any say that what had come to pass pained him not, nor clothed him with dejection of soul; nor let his great praise be taken away from that righteous one. But when it is thus, it is not for fear, nor because of His being Lord alone, but for the very nature of the things themselves, that we give thanks. "To Him who made us meet to be partakers of the inheritance of the saints in light." He has said a great thing. What has been given, he says, is of this nature; He has not only given, but also made us strong to receive. Now by saying, "Who made us meet," he showed that the thing was one of great weight. For example, were some low person to have become a king, he has it in his power to give a governorship to whom he will; and this is the extent of his power, to give the dignity: he cannot also make the person fit for the office, and oftentimes the honor makes one so preferred even ridiculous. If however he have both conferred on one the dignity, and also made him fit for the honor, and equal to the administration, then indeed the thing is an honor. This then is what he also says here; that He has not only given us the honor, but has also made us strong enough to receive it.

For the honor here is twofold, the giving, and the making fit for the gift. He said not, gave, simply; but, "made us meet to be partakers of the inheritance of the saints in light," that is, who has appointed us a place with the saints. But he did not say simply placed us, but has given us to enjoy even the very same things, for "the portion" is that which each one receives. For it is possible to be in the same city, and yet not enjoy the same things; but to have the same "portion," and yet not enjoy the same, is impossible. It is possible to be in the same inheritance, and yet not to have the same portion; for instance, all we (clergy) are in the inheritance, but we have not all the same portion. But here he does not say this, but with the inheritance adds the portion also. But why does he call it inheritance (or lot)? To show that by his own achievements no one obtains the kingdom, but as a lot is rather the result of good luck, so in truth is it here also. For a life so good as to be counted worthy of the kingdom does no one show forth, but the whole is of His free gift. Therefore He says, "When you have done all, say, We are unprofitable servants, for we have done that which was our duty to do." [Luke 17:10] "To be partakers of the inheritance of the saints in light,"— he means, both the future and the present light, — that is, in knowledge. He seems to me to be speaking at once of both the present and the future. Then he shows of what things we have been counted worthy. For this is not the only marvel, that we are counted worthy of the kingdom; but it should also be added who we are that are so counted; for it is not unimportant. And he does this in the Epistle to the Romans, saying, "For scarcely for a righteous man will one die, but perhaps for the good man some one would even dare to die." [Romans 5:7]

Source: Homily 2 on Colossians
[AD 425] Severian of Gabala on Colossians 1:9
It is God’s will, that we acknowledge him and know that it is not possible to be saved by angels but only through Jesus Christ. How then can we know this? Through spiritual, not worldly, wisdom. .
[AD 215] Clement of Alexandria on Colossians 1:10
For there is an instruction of the perfect, concerning which Paul writes to the Colossians: “We don’t stop praying for you, asking that you may be filled with the knowledge of his will in all wisdom and spiritual understanding.”… On the one hand, there are the mysteries which were hid till the time of the apostles and were delivered by them as they received from the Lord; these, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is “the riches of the glory of the mystery in the Gentiles,” which is faith and hope in Christ; which in another place he has called the “foundation.”
[AD 220] Tertullian on Colossians 1:10
For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

Source: On Exhortation to Chastity
[AD 430] Augustine of Hippo on Colossians 1:10
We are commanded to do good when it says: “Decline from evil and do good,” but we pray to do good when it says: “We cease not to pray for you, asking,” and among other things that Paul asks he mentions: “That you may walk worthy of God in all things pleasing, in every good work and good word.” As then we acknowledge the part played by the will when these commands are given, so let him acknowledge the part played by grace when these petitions are offered. .
[AD 379] Basil of Caesarea on Colossians 1:12
For he himself has bound the strong man and stolen his goods, that is, humanity itself, whom our enemy had abused in every evil activity. God has created “vessels fit for the Master’s use,” that is, us who have been perfected for every work through the preparation of that part of us which is in our own control. Thus we gained our approach to the Father through him, being translated from “the power of darkness to be partakers of the inheritance of the saints in light.”
[AD 407] John Chrysostom on Colossians 1:12
By saying, “who has qualified us,” Paul emphasizes an important point. For example, if a person of low rank were to become a king, he would have the power to make any person he wishes governor; and this is the extent of his power, namely, that he can give such a dignity. He cannot, however, make the person he has chosen fit for the office, and often the honor thus conferred makes a person ridiculous. If, however, he has both conferred the honor, and made the person worthy of it, and capable of exercising it, then a very great honor has indeed been conferred. This is what Paul says here: that God not only has given the honor but also made us strong enough to receive it.
[AD 407] John Chrysostom on Colossians 1:12
But why does he call it an inheritance (or lot)? To show that by his own achievements no one obtains the kingdom, but as a lot is rather the result of good luck, so in truth it is the same principle here. For no one leads a life so good as to be counted worthy of the kingdom, but the whole is his free gift.
[AD 430] Augustine of Hippo on Colossians 1:12
How can the apostle say: “Giving thanks to God the Father, who makes us suitable for a share of the lot of the saints in light, who has snatched us from the power of darkness and transferred us to the kingdom of his beloved son,” unless the will that liberates us is not ours but his? Letters.
[AD 430] Augustine of Hippo on Colossians 1:12
See, then, how it can come to pass that a man may have the baptism of Christ and still not have the faith or the love of Christ; how it is that he may have the sacrament of holiness and still not be reckoned in the lot of the holy. With regard to the mere sacrament itself, it makes no difference whether someone receives the baptism of Christ where the unity of Christ is not.
[AD 430] Augustine of Hippo on Colossians 1:12
The lament in the Psalms, indeed, is absolutely true: “Behold in iniquity was I conceived, and in sins did my mother nourish me in her womb.” Again, there is what is written, that there is none clean in God’s sight, not even an infant whose life has lasted but a day on the earth. So these are the exception, and it is to exceed our limited human measure to wish to inquire about the rank they may deserve in that “lot of the saints in light” which is promised for the future.
[AD 585] Cassiodorus on Colossians 1:12
Moreover in writing to the Thessalonians he says: “Giving thanks to God the Father, who has made us worthy to be partakers of the lot of the saints in light.” Since we read that many things in the Old and New Testaments were divided by lots, none has dared to deny that the lot has been God’s way of manifesting what devoted hearts sought with prayerful petition.
[AD 384] Ambrosiaster on Colossians 1:13
Freed thus from the condition of darkness, that is, plucked from the infernal place, in which we were held by the devil both because of our own and because of Adam’s transgression, who is the father of sinners, we were translated by faith into the heavenly kingdom of the Son of God. This was so that he might show us by what love God loved us, when, raising us from deepest hell, he led us into heaven with his true Son. .
[AD 407] John Chrysostom on Colossians 1:13
The whole is of Him, the giving both of these things and those; for nowhere is any achievement of ours. "From the power of darkness," he says, that is, of error, the dominion of the devil. He said not "darkness," but "power"; for it had great power over us, and held us fast. For it is grievous indeed even to be under the devil at all, but to be so "with power," this is far more grievous. "And translated us," he says, "into the kingdom of the Son of His love." Not then so as to deliver man from darkness only, did He show His love toward him. A great thing indeed is it to have delivered from darkness even; but to have brought into a kingdom too, is a far greater. See then how manifold the gift, that he has delivered us who lay in the pit; in the second place, that He has not only delivered us, but also has translated us into a kingdom. "Who delivered us." He said not, has sent us forth, but "delivered": showing our great misery, and their capture of us. Then to show also the ease with which the power of God works, he says, "And translated us," just as if one were to lead over a soldier from one position to another. And he said not, "has led over"; nor yet "has transposed," for so the whole would be of him who transposed, nothing of him who went over; but he said, "translated"; so that it is both of us and of Him. "Into the kingdom of the Son of His love." He said not simply, "the kingdom of heaven," but gave a grandeur to his discourse by saying, "The kingdom of the Son," for no praise can be greater than this, as he says elsewhere also: "If we endure, we shall also reign with Him." [2 Timothy 2:12] He has counted us worthy of the same things with the Son; and not only so, but what gives it greater force, with His Beloved Son. Those that were enemies, those that were in darkness, as it were on a sudden he had translated to where the Son is, to the same honor with Him. Nor was he content with only this, in order to show the greatness of the gift; he was not content with saying, "kingdom," but he also added, "of the Son"; nor yet with this, but he added also "beloved"; nor yet with this, but he added yet, the dignity of His nature. For what says he? "Who is the Image of the invisible God." But he proceeded not to say this immediately, but meanwhile inserted the benefit which He bestowed upon us. For lest, when you hear that the whole is of the Father, you should suppose the Son excluded, he ascribes the whole to the Son, and the whole to the Father. For He indeed translated us, but the Son furnished the cause. For what says he? "Who delivered us out of the power of darkness." But the same is, "In whom we have the full redemption, even the forgiveness of sins." For had we not been forgiven our sins, we should not have been "translated." So here again the words, "In whom." And he said not "redemption," but "full redemption," so that we shall not fall any more, nor become liable to death.

Source: Homily 2 on Colossians
[AD 407] John Chrysostom on Colossians 1:13
The whole is from him, the giving both of these things and of those; for no achievement finds its source in us…. Not then so as to deliver man from darkness only did he show his love toward him. It is a great thing indeed to have been delivered from darkness; but to have been brought into a kingdom too is far greater.
[AD 425] Severian of Gabala on Colossians 1:13
Before the law and in the law the angels served God for our salvation, but God did not bring us to the kingdom through them. But now through our Lord, his only begotten Son, the kingdom is given to you. .
[AD 430] Augustine of Hippo on Colossians 1:13
“And he threw him,” says John, “into the abyss,” meaning, clearly, that he cast the devil into the abyss, and the “abyss” symbolizes the innumerable multitude of the impious, in whose hearts there is a great depth of malignity against the church of God…. Now because he is bound and shut up by this ban, the devil is prohibited and inhibited from leading astray the nations which belonged to Christ but were in time past led astray by him or held in his grip. For God chose those nations before the foundation of the world, to “rescue them from the power of darkness and transfer them to the kingdom of his beloved Son,” as the apostle says. .
[AD 430] Augustine of Hippo on Colossians 1:13
Because in Greek “to suffer” is paschein, for this reason Pascha has been thought of as a passion, as though this name has been derived from “suffering.” But in its own language, that is, in Hebrew, Pascha means a “passing over.” For this reason the people of God celebrated the Pascha for the first time when, fleeing from Egypt, they passed over the Red Sea…. And we effect a most salutary passing over when we pass over from the devil to Christ, and from this tottering world to his most solidly established kingdom. And therefore we pass over to God who endures so that we may not pass over with the passing world. Concerning this grace conferred upon us, the apostle, praising God, says, “Who has rescued us from the power of darkness and has brought us over into the kingdom of the Son of his love.”
[AD 430] Augustine of Hippo on Colossians 1:13
From this power of evil angels nothing delivers man but the grace of God, of which the apostle speaks, “Who has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love.” Israel’s own story illustrates this figure, when they were delivered from the power of the Egyptians and translated into the kingdom of the land of promise flowing with milk and honey, which signifies the sweetness of grace.
[AD 461] Leo the Great on Colossians 1:13
“Snatched from the powers of darkness” at such a great “price,” and by so great a “mystery,” and loosed from the chains of the ancient captivity, make sure, dearly beloved, that the devil does not destroy the integrity of your souls with any stratagem. Whatever is forced on you contrary to the Christian faith, whatever is presented to you contrary to the commandments of God, it comes from the deceptions of the one who tries with many wiles to divert you from eternal life, and, by seizing certain occasions of human weakness, leads careless and negligent souls again into his snares of death. Let all those reborn through water and the Holy Spirit consider the one whom they have renounced. -.
[AD 202] Irenaeus on Colossians 1:14
Plainly indicating one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation;.
By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins."

Source: Against Heresies Book V
[AD 108] Ignatius of Antioch on Colossians 1:15
Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and "the first-born of every creature," but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

Source: Epistle of Ignatius to the Ephesians
[AD 108] Ignatius of Antioch on Colossians 1:15
I Glorify the God and Father of our Lord Jesus Christ, who by Him has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded, in very truth, with respect to our Lord Jesus Christ, that He was the Son of God, "the first-born of every creature," God the Word, the only-begotten Son, and was of the seed of David according to the flesh, by the Virgin Mary; was baptized by John, that all righteousness might be fulfilled by Him; that He lived a life of holiness without sin, and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. From whom we also derive our being, from His divinely-blessed passion, that He might set up a standard for the ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.

Source: Epistle of Ignatius to the Smyrnaeans
[AD 160] Shepherd of Hermas on Colossians 1:15
The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation:

Source: Shepherd of Hermas Similitude Ninth
[AD 220] Tertullian on Colossians 1:15
For God the Father none ever saw, and lived. And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, "Behold, I send mine angel before thy"-that is, the people's-"face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped thy notice, since my name is upon him.

Source: An Answer to the Jews
[AD 220] Tertullian on Colossians 1:15
He calls Christ "the image of the invisible God." We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself.

Source: Against Marcion Book V
[AD 220] Tertullian on Colossians 1:15
If Christ is not "the first-begotten before every creature," as that "Word of God by whom all things were made, and without whom nothing was made; " if "all things were" not "in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; "if "all things were" not "created by Him and for Him" (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that "He is before all.

Source: Against Marcion Book V
[AD 220] Tertullian on Colossians 1:15
It is well for us that in another passage (the apostle) calls Christ "the image of the invisible God." For will it not follow with equal force from that passage, that Christ is not truly God, because the apostle places Him in the image of God, if, (as Marcion contends, ) He is not truly man because of His having taken on Him the form or image of a man? For in both cases the true substance will have to be excluded, if image (or "fashion") and likeness and form shall be claimed for a phantom.

Source: Against Marcion Book V
[AD 220] Tertullian on Colossians 1:15
Thus does He make Him equal to Him: for by proceeding from Himself He became His first-begotten Son, because begotten before all things; and His only-begotten also, because alone begotten of God, in a way peculiar to Himself, from the womb of His own heart-even as the Father Himself testifies: "My heart," says He, "hath emitted my most excellent Word.

Source: Against Praxeas
[AD 258] Cyprian on Colossians 1:15-18
Also Paul to the Colossians: "Who is the image of the invisible God, and the first-born of every creature."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 311] Methodius of Olympus on Colossians 1:15
For how shall he be considered "the first-born of every creature"

Source: Methodius Discourse III. Thaleia
[AD 367] Hilary of Poitiers on Colossians 1:15
The Lord has declared: “If I do not perform the works of my Father do not believe me.” Hence, he teaches that the Father is seen in him because he performs his works so that the power of the nature that was perceived would reveal the nature of the power that was perceived, wherefore the apostle, indicating that this is the image of God, says: “Who is the image of the invisible God … that through him he should reconcile all things to himself.” Accordingly, he is the image of God by the power of these works.
[AD 373] Athanasius of Alexandria on Colossians 1:15
Not then because he was from the Father was he called “Firstborn,” but because in him the creation came to be; and as before the creation he was the Son, through whom was the creation, so also before he was called the Firstborn of the whole creation, the Word himself was with God and the Word was God. … If then the Word also were one of the creatures, Scripture would have said of him also that he was Firstborn of other creatures; but in fact, the saints’ saying that he is “Firstborn of the whole creation” demonstrates that the Son of God is other than the whole creation and not a creature…. He is called “Firstborn among many brothers” because of the relationship of the flesh, and “Firstborn from the dead” because the resurrection of the dead is from him and after him.
[AD 373] Athanasius of Alexandria on Colossians 1:15
But though he is Word, he is not, as we said, comparable to human words, composed of syllables; but he is the unchanging image of his own Father. For men, composed of parts and made out of nothing, speak in a composite and divisible fashion. But God possesses true existence and is not composite; hence his Word also has true existence and is not made of different parts or syllables. He is the one and onlybegotten God, who proceeds in his goodness from the Father as from a good Fountain, and orders all things and holds them together.
[AD 379] Basil of Caesarea on Colossians 1:15
Consider the following words also: “In our image.” What do you say to this? Surely, the image of God and of the angels is not the same. Now it is absolutely necessary for the form of the Son and of the Father to be the same, the form being understood, of course, as becomes the divine, not in a bodily shape, but in the special properties of the Godhead…. To whom does he say: “In our image”? To whom else, I say, than to the “brightness of his glory and the image of his substance,” who is “the image of the invisible God”? Homilies on the Hexameron
[AD 380] Apostolic Constitutions on Colossians 1:15
Of God, esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, "which He has purchased with the blood of Christ, the beloved, the first-born of every creature.".
For Thou art eternal knowledge, everlasting sight, unbegotten hearing, untaught wisdom, the first by nature, and the measure of being, and beyond all number; who didst bring all things out of nothing into being by Thy only begotten Son, but didst beget Him before all ages by Thy will, Thy power, and Thy goodness, without any instrument, the only begotten Son, God the Word, the living Wisdom, "the First-born of every creature, the angel of Thy Great Counsel"

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 390] Gregory of Nazianzus on Colossians 1:15
He is called “image” because he is of one substance with the Father; he stems from the Father and not the Father from him, it being the nature of an image to copy the original and to be named after it. But there is more to it than this. The ordinary image is a motionless copy of a moving being. Here we have a living image of a living being, indistinguishable from its original to a higher degree than Seth from Adam and any earthly offspring from its parents. Beings with no complexity to their nature have no points of likeness or unlikeness. They are exact replicas, identical rather than like.
[AD 395] Gregory of Nyssa on Colossians 1:15
The meaning of the “creation,” of which he is firstborn, is not unknown to us. For we recognize a twofold creation of our nature, the first that of our conception and birth, the second that of our new creation. But there would have been no need for the second creation had we not crippled the first by our disobedience. Accordingly, when the first creation had grown old and vanished away, it was necessary that there should be a new creation in Christ … for the maker of human nature at the first and afterwards is one and the same. Then he took dust from the earth and formed man: again he took dust from the Virgin and did not merely form man, but formed man about himself: then he created; afterwards, he was created: then the Word made flesh; afterwards, the Word became flesh, that he might change our flesh to spirit, through becoming a partaker with us in flesh and blood. Of this new creation therefore in Christ, which he himself began, he was called the firstborn.
[AD 397] Ambrose of Milan on Colossians 1:15
The apostle says that Christ is the image of the Father—for he calls him the image of the invisible God, the firstborn of all creation. Firstborn, mark you, not first created, in order that he may be believed to be both begotten, in virtue of his nature, and the first in virtue of his eternity. .
[AD 397] Ambrose of Milan on Colossians 1:15
Be like the image on the coin, unchangeable, keeping the same habits every day. When you see the coin, see the image; when you see the law, see Christ, the image of God, in the law. And because he himself is the image of the invisible and incorruptible God, let him shine for you as in the mirror of the law. Confess him in the law that you may acknowledge him in the gospel.
[AD 407] John Chrysostom on Colossians 1:15
We light here upon a question of heresy. So it were well we should put it off today and proceed with it tomorrow, addressing it to your ears when they are fresh.

But if one ought to say anything more: the work of the Son is the greater. How? Because it were a thing impossible to give the kingdom to men while continuing in their sins; but thus it is an easier thing, so that He prepared the way for the gift. What do you say? He Himself loosed you from your sins: surely then He Himself also has brought you near; already he has laid by anticipation the foundation of his doctrine.

But we must put a close to this discourse, when first we have made one remark. And what is this? Seeing we have come to enjoy so great a benefit, we ought to be ever mindful of it, and continually to turn in our minds the free gift of God, and to reflect upon what we have been delivered from, what we have obtained; and so we shall be thankful; so we shall heighten our love toward Him. What do you say, O man? You are called to a kingdom, to the kingdom of the Son of God— and are you full of yawning, and scratching, and dozing? If need were that you should leap into ten thousand deaths every day, ought you not to endure all? For the sake of office you do all manner of things; when then you are going to share the kingdom of the Only-Begotten, will you not spring down upon ten thousand swords? Would you not leap into fire? And this is not all that is strange, but that when about to depart even, you bewail, and would gladly dwell among the things which are here, being a lover of the body. What fancy is this? Do you regard even death as a thing of terror? The cause of this is luxury, ease: for he at least that should live an embittered life would wish even for wings, and to be loosed from hence. But now it is the same with us as with the spoiled nestlings, which would willingly remain for ever in the nest. But the longer they remain, the feebler they become. For the present life is a nest cemented together with sticks and mire. Yea, should you show me even the great mansions, yea the royal palace itself glittering with all its gold and precious stones; I shall think them no better than the nests of swallows, for when the winter has come they will all fall of themselves. By winter I mean That Day, not that it will be a winter to all. For God also calls it both night and day; the first in regard of sinners, the latter of the just. So do I also now call it winter. If in the summer we have not been well brought up, so as to be able to fly when winter has come, our mothers will not take us, but will leave us to die of hunger, or to perish when the nest falls; for easily as it were a nest, or rather more easily, will God in that day remove all things, undoing and new molding all. But they which are unfledged, and not able to meet Him in the air, but have been so grossly brought up that they have no lightness of wing, will suffer those things which reason is such characters should suffer. Now the brood of swallows, when they are fallen, perish quickly; but we shall not perish, but be punished forever. That season will be winter; or rather, more severe than winter. For, not winter torrents of water roll down, but rivers of fire; not darkness that rises from clouds is there, but darkness that cannot be dispelled, and without a ray of light, so that they cannot see either the heaven, or the air, but are more straitened than those who have been buried in the earth.

Oftentimes do we say these things, but there are whom we cannot bring to believe. But it is nothing wonderful if we, men of small account, are thus treated, when we discourse of such things, since the same happened to the Prophets also; when they spoke not of such matters only, but also of war and captivity. [Jeremiah 21:11; 27:12, etc.] And Zedekiah was rebuked by Jeremiah, and was not ashamed. Therefore the Prophets said, "Woe unto them that say, Let God hasten with speed His work, that we may see it, and let the counsel of the Holy One of Israel come, that we may know it." [Isaiah 5:18-19] Let us not wonder at this. For neither did those believe who were in the days of the ark; they believed, however, when their belief was of no gain to them; neither did they of Sodom expect [their fate], howbeit they too believed, when they gained nothing by believing. And why do I speak of the future? Who would have expected these things which are now happening in various places; these earthquakes, these overthrows of cities? And yet were these things easier to believe than those; those, I mean, which happened in the days of the ark.

Whence is this evident? Because that the men of those times had no other example to look at, neither had they heard the Scriptures, but with us, on the other hand, are countless instances that have happened both in our own, and in former years. But whence arose the unbelief of these persons? From a softened soul; they drank and ate, and therefore they believed not. For, what a man wishes, he thinks, and expects; and they that gainsay him are a jest.

But let it not be so with us; for hereafter it will not be a flood; nor the punishment till death only; but death will be the beginning of punishment for persons who believe not that there is a Judgment. And does any ask, who has come from thence, and said so? If now you speak thus in jest, not even so is it well; for one ought not to jest in such matters; and we jest, not where jesting is in place, but with peril; but if what thou really feelest, and you are of opinion that there is nothing hereafter, how is it that you call yourself a Christian? For I take not into account those who are without. Why do you receive the Laver? Why do you set foot within the Church? Is it that we promise you magistracies? All our hope is in the things to come. Why then do you come, if you believe not the Scriptures? If you dost not believe Christ, I cannot call such an one a Christian; God forbid! But worse than even Greeks. In what respect? In this; that when you think Christ is God, you believe Him not as God. For in that other impiety there is at least consistency; for he who thinks not that Christ is God, necessarily will also not believe Him; but this impiety has not even consistency; to confess Him to be God, and yet not to think Him worthy of belief in what He has said; these are the words of drunkenness, of luxury, of riot. "Let us eat and drink, for tomorrow we die." [1 Corinthians 15:32] Not tomorrow; but now you are dead, when you thus speak. Shall we then be in nothing different from swine and asses? Tell me. For if there be neither a judgment, nor a retribution, nor a tribunal, wherefore have we been honored with such a gift as reason, and have all things put under us? Why do we rule, and are they ruled? See how the devil is on every side urgent to persuade us to be ignorant of the Gift of God. He mixes together the slaves with their masters, like some man-stealer and ungrateful servant; he strives to degrade the free to the level of the criminal. And he seems indeed to be overthrowing the Judgment, but he is overthrowing the being of God.

For such is ever the devil's way; he puts forward everything in a wily, and not in a straightforward manner, to put us on our guard. If there is no Judgment, God is not just (I speak as a man): if God is not just, then there is no God at all: if there is no God, all things go on at haphazard, virtue is nought, vice nought. But he says nothing of this openly. Do you see the drift of this satanical argument? How, instead of men, he wishes to make us brutes, or rather, wild beasts, or rather, demons? Let us then not be persuaded by him. For there is a Judgment, O wretched and miserable man! I know whence you come to use such words. You have committed many sins, you have offended, you have no confidence, you think that the nature of things will even follow your arguments. Meanwhile, says he, I will not torment my soul with the expectation of hell, and, if there be a hell, I will persuade it that there is none; meanwhile I will live here in luxury! Why do you add sin to sin? If when you have sinned you believe that there is a hell, you will depart with the penalty of your sins only to pay; but if you add this further impiety, you will also for your impiety, and for this your thought, suffer the uttermost punishment; and what was a cold and shortlived comfort to you, will be a ground for your being punished forever. You have sinned: be it so: why do you encourage others also to sin, by saying that there is no hell? Why did you mislead the simpler sort? Why unnerve the hands of the people? So far as you are concerned, everything is turned upside down; neither will the good become better, but listless; nor the wicked desist from their wickedness. For, if we corrupt others, do we get allowance for our sins? Do you see not the devil, how he attempted to bring down Adam? And has there then been allowance for him? Nay, surely it will be the occasion of a greater punishment, that he may be punished not for his own sins only, but also for those of others. Let us not then suppose that to bring down others into the same destruction with ourselves will make the Judgment-seat more lenient to us. Surely this will make it more severe. Why thrust we ourselves on destruction? The whole of this comes of Satan.

O man, have you sinned? You have for your Master One that loves man. Entreat, implore, weep, groan; and terrify others, and pray them that they fall not into the same. If in a house some servant, of those that had offended their master, says to his son, "My child, I have offended the master, do thou be careful to please him, that you be not as I": tell me, will he not have some forgiveness? will he not bend and soften his master? But if, leaving so to speak, he shall say such words as these, that he will not requite every one according to his deserts; that all things are jumbled together indiscriminately, both good and bad; that there is no thanks in this house; what do you think will be the master's mind concerning him? will he not suffer a severer punishment for his own misdoings? Justly so; for in the former case his feeling will plead for him, though it be but weakly; but in this, nobody. If no other then, yet imitate at least that rich man in hell, who said, "Father Abraham, send to my kinsmen, lest they come into this place," since he could not go himself, so that they might not fall into the same condemnation. Let us have done with such Satanical words.

What then, says he, when the Greeks put questions to us; would you not that we should try to cure them? But by casting the Christian into perplexity, under pretense of curing the Greek, you aim at establishing your Satanical doctrine. For since, when communing with your soul alone of these things, you persuade her not; you desire to bring forward others as witnesses. But if one must reason with a Greek, the discussion should not begin with this; but whether Christ be God, and the Son of God; whether those gods of theirs be demons. If these points be established, all the others follow; but, before making good the beginning, it is vain to dispute about the end; before learning the first elements, it is superfluous and unprofitable to come to the conclusion. The Greek disbelieves the Judgment, and he is in the same case with yourself, seeing that he too has many who have treated these things in their philosophy; and albeit when they so spoke they held the soul as separated from the body, still they set up a seat of judgment. And the thing is so very clear, that no one scarcely is ignorant of it, but both poets and all are agreed among themselves that there is both a Tribunal and a Judgment. So that the Greek also disbelieves his own authorities; and the Jew does not doubt about these things nor in a word does any man.

Why then deceive we ourselves? See, you say these things to me. What will you say to God, "that fashioned our hearts one by one" [Psalm 33:15]; that knows everything that is in the mind; "that is living and active, and sharper than any two-edged sword"? [Hebrews 4:12] For tell me with truth; Do you not condemn yourself? And how should wisdom so great, as that one who sins should condemn himself, come by chance, for this is a work of mighty wisdom. You condemn yourself. And will he who gives you such thoughts leave everything to go on at hazard? The following rule then will hold universally and strictly. Not one of those who live in virtue wholly disbelieves the doctrine of the Judgment, even though he be Greek or heretic. None, save a few, of those who live in great wickedness, receives the doctrine of the Resurrection. And this is what the Psalmist says, "Your judgments are taken away from before his face." [Psalm 10:5] Wherefore? Because "his ways are always profane"; for he says, "Let us eat and drink, for tomorrow we die."

Do you see that thus to speak is the mark of the grovelling? Of eating and drinking come these sayings which are subversive of the Resurrection. For the soul endures not, I say, it endures not the tribunal which the conscience supplies, and so it is with it, as with a murderer, who firsts suggests to himself that he shall not be detected, and so goes on to slay; for had his conscience been his judge, he would not hastily have come to that daring wickedness. And still he knows, and pretends not to know, lest he should be tortured by conscience and fear, for, certainly, in that case, he would have been less resolute for the daring deed. So too, assuredly, they who sin, and day by day wallow in the same wickedness, are unwilling to know it, although their consciences pluck at them.

But let us give no heed to such persons, for there will be, there will assuredly be, a Judgment and a Resurrection, and God will not leave so great works without direction. Wherefore, I beseech you, let us leave off wickedness, and lay fast hold on virtue, that we may receive the true doctrine in Christ Jesus our Lord. And yet, which is easier to receive? The doctrine of the Resurrection, or that of Fate? The latter is full of injustice, of absurdity, of cruelty, of inhumanity; the other of righteousness, awarding according to desert; and still men do not receive it. But the fault is, indolence, for no one that has understanding receives the other. For among the Greeks even, they who did receive that doctrine, were those who in their definition of pleasure affirmed it to be the "end," but they who loved virtue, would not receive it, but they cast it out as absurd. But if among the Greeks this were so, much more will it hold good with the doctrine of the Resurrection. And observe, I pray you, how the devil has established two contrary things: for in order that we may neglect virtue; and pay honor to demons, he brought in this Necessity, and by means of each he procured the belief of both. What reason then will he be able to give, who obstinately disbelieves a thing so admirable, and is persuaded by those who talk so idly? Do not then support yourself with the consolation, that you will meet with forgiveness; but let us, collecting all our strength, stir ourselves up to virtue, and let us live truly to God, in Christ Jesus our Lord, etc.

Source: Homily 2 on Colossians
[AD 407] John Chrysostom on Colossians 1:15-18
Today it is necessary for me to pay the debt, which yesterday I deferred, in order that I might address it to your minds when in full force. Paul, discoursing as we showed of the dignity of the Son, says these words: "Who is the Image of the invisible God." Whose image then will you have Him be? God's? Then he is exactly like the one to whom you assign Him. For if as a man's image, say so, and I will have done with you as a madman. But if as God and God's Son, God's image, he shows the exact likeness. Wherefore has no Angel anywhere been called either "image" or "son," but man both? Wherefore? Because in the former case indeed the exaltedness of their nature might presently have thrust the many into this impiety ; but in the other case the mean and low nature is a pledge of security against this, and will not allow any, even should they desire it, to suspect anything of the kind, nor to bring down the Word so low. For this cause, where the meanness is great, the Scripture boldly asserts the honor, but where the nature is higher, it forbears. "The Image of the Invisible" is itself also invisible, and invisible in like manner, for otherwise it would not be an image. For an image, so far as it is an image, even among us, ought to be exactly similar, as, for example, in respect of the features and the likeness. But here indeed among us, this is by no means possible; for human art fails in many respects, or rather fails in all, if you examine with accuracy. But where God is, there is no error, no failure.

But if a creature: how is He the Image of the Creator? For neither is a horse the image of a man. If "the Image" mean not exact likeness to the Invisible, what hinders the Angels also from being His Image? For they too are invisible; but not to one another: but the soul is invisible: but because it is invisible, it is simply on that account an image, and not in such sort as he and angels are images.

"The Firstborn of all creation." "What then," says one, "Lo, He is a creature." Whence? Tell me. "Because he said 'Firstborn.'" However, he said not "first created," but "firstborn." Then it is reasonable that he should be called many things. For he must also be called a brother "in all things." [Hebrews 2:17] And we must take from Him His being Creator; and insist that neither in dignity nor in any other thing is He superior to us? And who that has understanding would say this? For the word "firstborn" is not expressive of dignity and honor, nor of anything else, but of time only. What does "the firstborn" signify? That he is created, is the answer. Well. If then this be so, it has also kindred expressions. But otherwise the firstborn is of the same essence with those of whom he is firstborn. Therefore he will be the firstborn son of all things — for it said "of every creature"; therefore of stones also, and of me, is God the Word firstborn. But again, of what, tell me, are the words "firstborn from the dead" [Colossians 1:18; Romans 8:29] declaratory? Not that He first rose; for he said not simply, "of the dead," but "firstborn from the dead," nor yet, "that He died first," but that He rose the firstborn from the dead. So that they declare nothing else than this, that He is the Firstfruits of the Resurrection. Surely then neither in the place before us. Next he proceeds to the doctrine itself. For that they may not think Him to be of more recent existence, because that in former times the approach was through Angels, but now through Him; he shows first, that they had no power (for else it had not been "out of darkness" [ver. 13] that he brought), next, that He is also before them. And he uses as a proof of His being before them, this; that they were created by him. "For in Him," he says, "were all things created." What say here the followers of Paul of Samosata? "The things in the heavens." What was in question, he has placed first; "and the things upon the earth." Then he says, "the visible and the invisible things"; invisible, such as soul, and all that has come to exist in heaven; visible, such as men, sun, sky. "Whether thrones." And what is granted, he lets alone, but what is doubted he asserts. "Whether thrones, or dominions, or principalities, or powers." The words "whether," "or," comprehend the whole of things; but by means of the greater things show it of the less also. But the Spirit is not among the "powers." "All things," he says, "have been created through Him, and unto Him." Lo, "in Him," is "through Him," for having said "in Him," he added, "through Him." But what "unto Him"? It is this; the subsistence of all things depends on Him. Not only did He Himself bring them out of nothing into being, but Himself sustains them now, so that were they dissevered from His Providence, they were at once undone and destroyed. But He said not, "He continues them," which had been a grosser way of speaking, but what is more subtle, that "on" Him they depend. To have only a bearing on Him is enough to continue anything and bind it fast. So also the word "firstborn," in the sense of a foundation. But this does not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld. Since Paul also when he says elsewhere, "I have laid a foundation" [1 Corinthians 3:10], is speaking not concerning substance, but operation. For, that you may not think Him to be a minister, he says that He continues them, which is not less than making them. Certainly, with us it is greater even: for to the former, art conducts us; but to the latter, not so, it does not even stay a thing in decay.

"And He is before all things," he says. This is befitting God. Where is Paul of Samosata? "And in Him all things consist," that is, they are created into Him. He repeats these expressions in close sequence; with their close succession, as it were with rapid strokes, tearing up the deadly doctrine by the roots. For, if even when such great things had been declared, still after so long a time Paul of Samosata sprung up, how much more [would such have been the case], had not these things been said before? "And in Him," he says, "all things consist." How "consist" in one who was not? So that the things also done through Angels are of Him.

"And He is the head of the body, the Church."

Then having spoken of His dignity, he afterwards speaks of His love to man also. "He is," says he, "the Head of the body, the Church." And he said not "of the fullness," (although this too is signified,) out of a wish to show His great friendliness to us, in that He who is thus above, and above all, connected Himself with those below. For everywhere He is first; above first; in the Church first, for He is the Head; in the Resurrection first. That is,

Source: Homily 3 on Colossians
[AD 425] Severian of Gabala on Colossians 1:15
Paul wishes to say and show that Christ is before all. For if he is not before all, how could all things be created in him? In him, Paul says, all things were created, so that denying that our hope is in angels, we may put our hope in Christ. .
[AD 430] Augustine of Hippo on Colossians 1:15
For according to the form of God he is “the beginning who also speaks to us,” in which beginning God “made the heavens and the earth,” but according to the form of a slave he is “the bridegroom coming out of his chamber.” According to the form of God he is “the firstborn of every creature, and he himself is before all creatures, and in him all things hold together,” and according to the form of a slave he is “the head of the body, the church.” .
[AD 430] Augustine of Hippo on Colossians 1:15
In parents and children there would be found an image and an equality and a likeness if the age difference were lacking. For the child’s likeness has been derived from the parent, so that the likeness may rightly be called an image…. In God, however, the conditions of time do not obtain, for God cannot be thought of as having begotten in time the Son through whom he has created the times. Hence it follows that not only is [the Son] his image, because he is from [God], and the likeness, because the image, but also the equality is so great that there is not even a temporal distinction standing in the way between them.
[AD 444] Cyril of Alexandria on Colossians 1:15
For the Son remained the Word of God, although he became man, being the Father in form, according to his spiritual image, I mean, and being in every way unchangeable.
[AD 461] Leo the Great on Colossians 1:15
Let those then “who were born not from blood, nor from the will of the flesh, but from God” offer concord to God as peaceloving children. Let all the adopted members join together into that “firstborn” of new “creation” who came “not to do his own will, but that of the one who sent him.” .
[AD 532] Pseudo-Dionysius the Areopagite on Colossians 1:15
And thus might any one reasonably convict these men. Oh reckless and rash men! was then "the first-born of every creature"
[AD 749] John Damascene on Colossians 1:15
He who has been born first is firstborn, whether he is the only child or has preceded other brothers. So, if the Son of God were called “firstborn” without being called “onlybegotten,” then we should understand him to be firstborn of creatures as being a creature. Since, however, he is called both firstborn and onlybegotten, we must maintain both of these as applying to him. Thus, we say that he is “the firstborn of every creature,” since he is from God, and creation is also from God…. For this very reason, that he shared flesh and blood along with us and then, also, that we were made sons of God through him by being adopted through baptism. He who is by nature Son of God has become firstborn among us who have by adoption and grace become sons of God and are accounted as his brothers.
[AD 108] Ignatius of Antioch on Colossians 1:16
And, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist."
[AD 202] Irenaeus on Colossians 1:16
“All things were made through him and without him was made not a thing.” From this “all” nothing is exempt. Now, it is the Father who made all things through him, whether visible or invisible, whether sensible or intelligible, whether temporal for the sake of some dispensation or eternal. These he did not make through angels or some powers that were separated from his thought. .
[AD 202] Irenaeus on Colossians 1:16
Doing so likewise, so that "by him were all things, visible and invisible, created, thrones, divinities, dominions."
[AD 220] Tertullian on Colossians 1:16
But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one's assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes the invisible creation, when we come to examine him.

Source: Against Marcion Book I
[AD 220] Tertullian on Colossians 1:16
To her, therefore, he despatches Soter, (who must be the same as Jesus, to whom the Father imparted the supreme power over the whole body of the ¦ons, by subjecting them all to him, so that "by him," as the apostle says, "all things were created" ), with a retinue and cortege of contemporary angels, and (as one may suppose) with the dozen fasces.

Source: Against the Valentinians
[AD 328] Alexander of Alexandria on Colossians 1:16
But by Him also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things."
[AD 367] Hilary of Poitiers on Colossians 1:16
There is no doubt that all things are through the Son, since, according to the apostle, “All things are through him and in him.” If all things are through him, and all things are from nothing, and nothing is except through him, I ask in what way does he lack the true nature of God, since he is not lacking either in the nature or the power of God? For he used the power of his nature that these things should exist which had no existence, and that these things should exist which pleased him.
[AD 373] Athanasius of Alexandria on Colossians 1:16
For the Word of God was not made for us but rather we for him, and “in him all things were created.” For even if it had seemed good to God not to make things of determinate origin, still the Word would have been no less with God, and the Father in him. At the same time, things of determinate origin could not without the Word be brought to be; hence they were made through him—and with meaning and purpose. For since the Word is the Son of God by nature proper to his essence and is from him, as he said himself, the creatures could not have come to be, except through him. .
[AD 384] Ambrosiaster on Colossians 1:16
Before all things came to be, he was born. But Paul also says that all things were created “in him.” He is saying that the potency of all things may be believed to be in him, and since in fact all things came into existence through him. This last means that he is the head of every creature, since they began to exist only by virtue of existing with respect to him. .
[AD 386] Cyril of Jerusalem on Colossians 1:16
Therefore Christ is the Onlybegotten Son of God and Maker of the World, for “he was in the world, and the world was made through him,” and “he came unto his own,” as the Gospel teaches us. But Christ is the Maker, at the bidding of the Father, not only of things visible but also things invisible. For, according to the apostle: “In him were created all things in the heavens or on the earth, things visible and things invisible, whether thrones, or dominations, or principalities, or powers. All things have been created through him and unto him, and he is before all creatures, and in him all things hold together.” Though you mention the worlds, Jesus Christ, at the bidding of the Father, is Maker of these too.
[AD 397] Ambrose of Milan on Colossians 1:16
If the Son, then, is not begotten within limits of time, we are free to judge that nothing can have existed before the Son, whose being is not confined by time. If, indeed, there was anything in existence before the Son, then it instantly follows that all things in heaven and earth were not created in him, and the apostle is shown to have erred in so setting it down in his epistle. However, if nothing existed before he was begotten, I fail to see how he—who was begotten before all things—should be said to be after any other thing. .
[AD 397] Ambrose of Milan on Colossians 1:16
So then, he himself who calls the Son of God the maker even of heavenly things has also plainly said that all things were made in the Son, that in the renewal of his works he might by no means separate the Son from the Father but unite him to the Father. Paul, too, says: “For in him were all things created in the heavens and in the earth, visible and invisible.” -.
[AD 407] John Chrysostom on Colossians 1:16
“All things,” he says, “have been created through him, and to him.” Indeed, “in him” is “through him,” for having said “in him,” Paul added, “through him.” But what does “to him” mean? It is this: the subsistence of all things depends on him.
[AD 420] Jerome on Colossians 1:16
[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 430] Augustine of Hippo on Colossians 1:16
“Before Abraham I am”; that’s what he said himself, the Gospel speaks. Listen to it, or read it. But that’s little enough, being the creator before Abraham; he’s the creator before Adam, creator before heaven and earth, before all the angels, and the whole spiritual creation, “thrones, dominions, principalities and powers,” creator before all things whatsoever.
[AD 373] Athanasius of Alexandria on Colossians 1:17
For after making mention of the creation, he naturally speaks of the Framer’s power as seen in it, which power, I say, is the Word of God, by whom all things have been made. If indeed the creation is sufficient of itself alone, without the Son, to make God known, see that you don’t err in thinking that without the Son it has come to be. For if through the Son it has come to be, and “in him all things consist,” it must follow that he who contemplates the creation rightly is contemplating also the Word who framed it, and through him begins to apprehend the Father. .
[AD 397] Ambrose of Milan on Colossians 1:17
Now we come to that laughable method, attempted by some, of showing a difference of power to subsist between Father and Son…. It is urged that no small difference in degree of divine majesty is signified in the affirmation that all things are “of” the Father and “through” the Son. Whereas nothing is clearer than that here a plain reason is given of the omnipotence of the Son, inasmuch as while all things are “of” the Father, nonetheless are they all “through” the Son. The Father is not “among” all things, for to him it is confessed that “all things serve Thee.” Nor is the Son reckoned “among” all things, for “all things were made by him,” and “all things exist together in him, and he is above all the heavens.” The Son, therefore, exists not “among” but above all things. Indeed, after the flesh, he is of the people, the Jews. Yet at the same time he is God over all, blessed forever, having a name which is above every name, it being said of him, “You have put all things in subjection under his feet.” -.
[AD 1022] Symeon the New Theologian on Colossians 1:17
For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together (Colossians 1:17). Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too.

God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors’ crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: “It is not mine to give to you” [Matthew 20:23], but that it will be given instead to those for whom it was prepared. - "Second Ethical Discourse"
[AD 1963] CS Lewis on Colossians 1:17
All creatures, from the angel to the atom, are other than God; with an otherness to which there is no parallel: incommensurable. The very word "to be" cannot be applied to Him and to them in exactly the same sense. But also, no creature is other than He in the same way in which it is other than all the rest. He is in it as they can never be in one another. In each of them as the ground and root and continual supply of its reality. And also in good rational creatures as light; in bad ones as fire, as at first the smouldering unease, and later the flaming anguish, of an unwelcome and vainly resisted presence.

Therefore of each creature we can say, "This also is Thou: neither is this Thou."

Simple faith leaps to this with astonishing ease. I once talked to a Continental pastor who had seen Hitler, and had, by all human standards, good cause to hate him. "What did he look like?" I asked. "Like all men," he replied, "that is, like Christ."

One is always fighting on at least two fronts. When one is among Pantheists one must emphasise the distinctness, and relative independence, of the creatures. Among Deists--or perhaps in Woolwich, if the laity there really think God is to be sought in the sky--one must emphasise the divine presence in my neighbour, my dog, my cabbage-patch.

It is much wiser, I believe, to think of that presence in particular objects than just of "omnipresence". The latter gives very naïf people (Woolwich again, perhaps?) the idea of something spatially extended, like a gas. It also blurs the distinctions, the truth that God is present in each thing but not necessarily in the same mode; not in a man as in the consecrated bread and wine, nor in a bad man as in a good one, nor in a beast as in a man, nor in a tree as in a beast, nor in inanimate matter as in a tree. I take it there is a paradox here. The higher the creature, the more and also the less God is in it; the more present by grace, and the less present (by a sort of abdication) as mere power. By grace He gives the higher creatures power to will His will ("and wield their little tridents"): the lower ones simply execute it automatically.

It is well to have specifically holy places, and things, and days, for, without these focal points or reminders, the belief that all is holy and "big with God" will soon dwindle into a mere sentiment. But if these holy places, things, and days cease to remind us, if they obliterate our awareness that all ground is holy and every bush (could we but perceive it) a Burning Bush, then the hallows begin to do harm. Hence both the necessity, and the perennial danger, of "religion".

Boehme advises us once an hour "to fling ourselves beyond every creature." But in order to find God it is perhaps not always necessary to leave the creatures behind. We may ignore, but we can nowhere evade, the presence of God. The world is crowded with Him. He walks everywhere incognito. And the incognito is not always hard to penetrate. The real labour is to remember, to attend. In fact, to come awake. Still more, to remain awake.

Oddly enough, what corroborates me in this faith is the fact, otherwise so infinitely deplorable, that the awareness of this presence has so often been unwelcome. I call upon Him in prayer. Often He might reply--I think He does reply--"But you have been evading me for hours." For He comes not only to raise up but to cast down; to deny, to rebuke, to interrupt. The prayer "prevent us in all our doings" is often answered as if the word prevent had its modern meaning. The presence which we voluntarily evade is often, and we know it, His presence in wrath.

Source: LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 14
[AD 99] Clement of Rome on Colossians 1:18
Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower [Luke 8:5] goes forth, and casts it into the ground, and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.

Source: Letter to the Corinthians (Clement)
[AD 202] Irenaeus on Colossians 1:18
Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence".
and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead; "

Source: Against Heresies Book II
[AD 235] Hippolytus of Rome on Colossians 1:18
He calls Him, then, "the first-fruits of them that sleep," as the "first-begotten of the dead." For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, "Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have."

Source: Fragments - Dogmatic and Historical
[AD 325] Lucius Caecilius Firmianus Lactantius on Colossians 1:18
And so He ceased to send to them prophets. But He commanded His own Son, the first-begotten,
[AD 384] Ambrosiaster on Colossians 1:18
Christ is the head of the church, if things heavenly and earthly live together in him, such that if the whole body is ever deprived of its head, that is, separated from its Creator, there would be an insane and empty chaos. .
[AD 395] Gregory of Nyssa on Colossians 1:18
And he is also a “beginning.” … But what benefits do we derive from believing that he is the beginning? We become ourselves what we believe our beginning to be. .
[AD 407] John Chrysostom on Colossians 1:18
Ver. 18. "That He might have the preëminence." So that in generation also He is first. And this is what Paul is chiefly endeavoring to show. For if this be made good, that He was before all the Angels; then there is brought in along with it this also as a consequence, that He did their works by commanding them. And what is indeed wonderful, he makes a point to show that He is first in the later generation. Although elsewhere he calls Adam first [1 Corinthians 15:45], as in truth he is; but here he takes the Church for the whole race of mankind. For He is first of the Church; and first of men after the flesh, like as of the Creation. And therefore he here uses the word "firstborn."

What is in this place the meaning of "the Firstborn"? Who was created first, or rose before all; as in the former place it means, Who was before all things. And here indeed he uses the word "firstfruits," saying, "Who is the Firstfruits, the Firstborn from the dead, that in all things He might have the preëminence," showing that the rest also are such as He; but in the former place it is not the "Firstfruits" of creation. And it is there, "The Image of the invisible God," and then, "Firstborn."

Source: Homily 3 on Colossians
[AD 407] John Chrysostom on Colossians 1:18
So that also in generation he is first. And this is what Paul is chiefly endeavoring to show. For if in fact he is the firstborn, that he was before all the angels, then there is brought in along with it this also as a consequence, that the work done by angels was really commanded by him. And what is indeed wonderful, Paul makes a point of showing that Christ is first, though he was actually born in human form at a relatively later time. Although elsewhere Paul calls Adam first, as in truth he is, he here takes the church for the whole race of mankind. For he is first of the church, and first of men after the flesh, like as of the creation. And therefore Paul here uses the word firstborn.
[AD 407] John Chrysostom on Colossians 1:18
Then having spoken of his dignity, [Paul] also proceeds to speak of his love for humanity. “He is,” he says, “the head of the body, the church.” He did not say “of the fullness” of the universe, (although this too is signified) out of a wish to show his great friendliness to us, in that he who is thus above, and above all, connected himself with those below.
[AD 411] Tyrannius Rufinus on Colossians 1:18
This also confirms the truth of this confession of ours that, while it is the actual natural flesh and no other which will rise, yet it will rise purged from its faults and having laid aside its corruption, so that the saying of the apostle is true: “It is sown in corruption; it will be raised in incorruption; it is sown in dishonor, it will be raised in glory; it is sown a natural body, it will be raised a spiritual body.” Inasmuch then as it is a spiritual body, and glorious, and incorruptible, it will be furnished and adorned with its own proper members, not with members taken from elsewhere, according to that glorious image of which Christ is set forth as the perpetual type…. [indeed] in reference to our hope of the resurrection, Christ is set forth all through as the archetype, since he is the firstborn of those who rise, and since he is the head of every creature.
[AD 425] Severian of Gabala on Colossians 1:18
“Firstborn of all creation” applied to his status before the emergence of the created order, whereas “firstborn from the dead” refers to the fact that he was raised first of all the brothers who will share in salvation. .
[AD 430] Augustine of Hippo on Colossians 1:18
“If the spirit of him,” he says, “that raised up Christ from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal bodies, because of the spirit that dwells in you.” Therefore, the universal church, which is now in the pilgrimage of mortal life, awaits at the end of time what was first shown in the body of our Lord Jesus Christ, who is “the firstborn from the dead,” because the church is his body, of which he is the head. .
[AD 430] Augustine of Hippo on Colossians 1:18
This is also what is meant when it said, “he emptied himself,” because he did not appear to men in that dignity which he had with the Father, but took into account the weakness of those who did not yet have a clean heart whereby they might see the Word in the beginning with the Father. What then do the words “he left the Father” mean? He left [the Father] to appear to men as he is with the Father. He likewise left his mother, that is, the old and carnal observance of the synagogue, which was a mother to him from the seed of David according to the flesh. And he clung to his wife, that is, the church, so that they might be two in one flesh. For the apostle says that he is the head of the church and the church is his body. .
[AD 430] Augustine of Hippo on Colossians 1:18
For the resurrection we Christians know already has come to pass in our head, and in the members it is yet to be. The head of the church is Christ, the members of Christ are the church. That which has preceded in the head will follow in the body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality.
[AD 220] Tertullian on Colossians 1:19
For how is He before all, if He is not before all things? How, again, is He before all things, if He is not "the first-born of every creature"-if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have "pleased (the Father) that in Him should all fulness dwell? " For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,-even those that were "created in Christ, whether in heaven or on earth," whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Martian has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him; ) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He "reconcile all things by Himself, making peace by the blood of His cross," but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God.

Source: Against Marcion Book V
[AD 235] Hippolytus of Rome on Colossians 1:19
There is also unquestionably a certain other (head of the hydra, namely, the heresy) of the Peratae, whose blasphemy against Christ has for many years escaped notice. And the present is a fitting opportunity for bringing to light the secret mysteries of such (heretics). These allege that the world is one, triply divided. And of the triple division with them, one portion is a certain single originating principle, just as it were a huge fountain, which can be divided mentally into infinite segments. Now the first segment, and that which, according to them, is (a segment) in preference (to others), is a triad, and it is called a Perfect Good, (and) a Paternal Magnitude. And the second portion of the triad of these is, as it were, a certain infinite crowd of potentialities that are generated from themselves, (while) the third is formal. And the first, which is good, is unbegotten, and the second is a self-producing good, and the third is created; and hence it is that they expressly declare that there are three Gods, three Logoi, three Minds, three Men. For to each portion of the world, after the division has been made, they assign both Gods, and Logoi, and Minds, and Men, and the rest; but that from unorigination and the first segment of the world, when afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: "It pleased him that in him should dwell all fulness bodily," and in Him the entire Divinity resides of the triad as thus divided. For, he says, that from the two superjacent worlds-namely, from that (portion of the triad) which is unbegotten, and from that which is self-producing-there have been conveyed down into this world in which we are, seeds of all sorts of potentialities. What, however, the mode of the descent is, we shall afterwards declare.

Source: The Refutation of All Heresies - Book 5
[AD 384] Ambrosiaster on Colossians 1:19
The fullness is in him and remains in him. This means that he surpasses all things and cannot be surpassed, that he may fashion, refashion, restore the fallen, raise the dead. Thus he says, “Just as the Father has life in himself; so he gives it to the Son to have life in himself.” .
[AD 397] Ambrose of Milan on Colossians 1:19
With regard to his Godhead, therefore, the Son of God so possesses his own glory that the glory of Father and Son is one: he is not, therefore, inferior in splendor, for the glory is one, nor lower in Godhead, for the fullness of the Godhead is in Christ. .
[AD 407] John Chrysostom on Colossians 1:19-20
Whatsoever things are of the Father, these he says are of the Son also, and that with more of intensity, because that He both became "dead" for, and united Himself to us. He said, "Firstfruits," as of fruits. He said not "Resurrection," but "Firstfruits," showing that He has sanctified us all, and offered us, as it were, a sacrifice. The term "fullness" some use of the Godhead, like as John said, "Of His fullness have all we received." That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance.

He has no cause to assign but the will of God: for this is the import of, "it was the good pleasure...in Him. And...through Him to reconcile all things unto Himself." Lest you should think that He undertook the office of a minister only, he says, "unto Himself." [2 Corinthians 5:18] And yet he elsewhere says, that He reconciled us to God, as in the Epistle he wrote to the Corinthians. And he well said, "Through Him to make an end of reconciling"; for they were already reconciled; but completely, he says, and in such sort, as no more to be at enmity with Him. How? For not only the reconciliation was set forth, but also the manner of the reconciliation. "Having made peace through the Blood of His Cross." The word "reconcile," shows the enmity; the words "having made peace," the war. "Through the Blood of His Cross, through Himself, whether things upon the earth, or things in the heavens." A great thing indeed it is to reconcile; but that this should be through Himself too, is a greater thing; and a greater still — how through Himself? Through His Blood. Through His Blood; and he said not simply His Blood, but what is yet greater, through the Cross. So that the marvels are five: He reconciled us; to God; through Himself; through Death; through the Cross. Admirable again! How he has mixed them up! For lest you should think that it is one thing merely, or that the Cross is anything of itself, he says "through Himself." How well he knows that this was a great thing. Because not by speaking words, but by giving Himself up for the reconciliation, He so wrought everything.

But what is "things in the heavens"? For with reason indeed is it said, "the things upon the earth," for those were filled with enmity, and manifoldly divided, and each one of us was utterly at variance with himself, and with the many; but how made He peace among "the things in the heavens"? Was war and battle there also? How then do we pray, saying, "Your will be done, as in heaven, so on earth"? [Matthew 6:10] What is it then? The earth was divided from heaven, the Angels had become enemies to men, through seeing the Lord insulted. "To sum up," he says, "all things in Christ, the things in the heavens, and the things upon the earth." [Ephesians 1:10] How? The things in heaven indeed in this way: He translated Man there, He brought up to them the enemy, the hated one. Not only made He the things on earth to be at peace, but He brought up to them him that was their enemy and foe. Here was peace profound. Angels again appeared on the earth thereafter, because that Man too had appeared in heaven. And it seems to me that Paul was caught up on this account [2 Corinthians 12:2], and to show that the Son also had been received up there. For in the earth indeed, the peace was twofold; with the things of heaven, and with themselves; but in heaven it was simple. For if the Angels rejoice over one sinner that repents, much more will they over so many.

All this God's power has wrought. Why then place ye confidence in Angels? says he. For so far are they from bringing you near, that they were ever your enemies, except God Himself had reconciled you with them. Why then run ye to them? Would you know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. [Exodus 23:20] Not so however now, but, on the contrary, they sang upon the earth [2 Samuel 24:16] with exceeding joy. And He led these down to men [Genesis 19:13], and led men up to them.

And observe, I pray you, the marvel in this: He brought these first down hither, and then he took up man to them; earth became heaven, because that heaven was about to receive the things of earth. Therefore when we give thanks, we say, "Glory to God in the highest, and on earth peace, good will to men." Behold, he says, even men appeared well-pleasing to Him thereafter. What is "good will"? [Ephesians 2:14; Deuteronomy 32:8, Septuagint] Reconciliation. No longer is the heaven a wall of partition. At first the Angels were according to the number of the nations; but now, not to the number of the nations, but that of the believers. Whence is this evident? Hear Christ saying, "See that you despise not one of these little ones, for their Angels do always behold the face of My Father which is in heaven." [Matthew 18:10] For each believer has an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, "The Angel that feeds me, and delivers me from my youth." [Genesis 48:15-16], nearly If then we have Angels, let us be sober, as though we were in the presence of tutors; for there is a demon present also. Therefore we pray, asking for the Angel of peace, and everywhere we ask for peace (for there is nothing equal to this); peace, in the Churches, in the prayers, in the supplications, in the salutations; and once, and twice, and thrice, and many times, does he that is over the Church give it, "Peace be unto you." Wherefore? Because this is the Mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles on entering into the houses straightway to say this, as being a sort of symbol of the good things; for He says, "When ye come into the houses, say, Peace be unto you;" for where this is wanting, everything is useless. And to His disciples Christ said, "Peace I leave with you, My peace I give unto you." [John 14:27] This prepares the way for love. And he that is over the Church, says not, "Peace be unto you," simply, but "Peace be unto all." For what if with this man we have peace, but with another, war and fighting? What is the gain? For neither in the body, should some of its elements be at rest and others in a state of variance, is it possible that health should ever be upheld; but only when the whole of them are in good order, and harmony, and peace, and except the whole are at rest, and continue within their proper limits, all will be overturned. And, further, in our minds, except all our thoughts are at rest, peace will not exist. So great a good is peace, as that the makers and producers of it are called the sons of God [Matthew 5:9-45], with reason; because the Son of God for this cause came upon the earth, to set at peace the things in the earth, and those in the heavens. But if the peacemakers are the sons of God, the makers of disturbance are sons of the devil.

What do you say? Do you excite contentions and fightings? And does any ask who is so unhappy? Many there are who rejoice at evil, and who do rather rend in pieces the Body of Christ, than did the soldiers pierce it with the spear, or the Jews who struck it through with the nails. A less evil was that than this; those Members, so cut through, again united, but these when torn off, if they be not united here, will never be united, but remain apart from the Fullness. When you are minded to war against your brother, bethink you that you war against the members of Christ, and cease from your madness. For what if he be an outcast? What if he be vile? What if he be open to contempt? So says He, "It is not the will of My Father that one of these little ones should perish." [Matthew 18:14] And again, "Their Angels do always behold the face of My Father which is in heaven." [Matthew 18:10] God for his sake and yours even became a servant, and was slain; and do you consider him to be nothing? Surely in this respect also you fight against God, in that you deliver a judgment contrary to His. When he that is over the Church comes in, he straightway says, "Peace unto all"; when he preaches, "Peace unto all"; when he blesses, "Peace unto all"; when he bids to salute, "Peace unto all"; when the Sacrifice is finished, "Peace unto all": and again, in the middle, "Grace to you and peace." How then is it not monstrous, if, while hearing so many times that we are to have peace, we are in a state of feud with each other; and receiving peace, and giving it back, are at war with him that gives it to us? You say, "And to your spirit." And do you traduce him abroad? Woe is me! That the majestic usages of the Church have become forms of things merely, not a truth. Woe is me! That the watchwords of this army proceed no farther than to be only words. Whence also you are ignorant wherefore is said, "Peace unto all." But hear what follows, what Christ says; "And into whatsoever city or village you shall enter...as you enter into the house, salute it; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you." [Matthew 10:11-13] We are therefore ignorant; because we look upon this merely as a figure of words; and we assent not to them in our minds. For do I give the Peace? It is Christ who deigns to speak by us. Even if at all other times we are void of grace, yet are we not now, for your sakes. For if the Grace of God wrought in an ass and a diviner, for the sake of an economy, and the advantage of the Israelites [Numbers 22], it is quite clear that it will not refuse to operate even in us, but for your sakes will endure even this.

Let none say then that I am mean, and low, and worthy of no consideration, and in such a frame of mind attend to me. For such I am; but God's way always is, to be present even with such for the sake of the many. And, that you may know this, with Cain He vouchsafed to talk for Abel's sake [Genesis 4], with the devil for Job's [Job 1], with Pharaoh for Joseph's [Genesis 41], with Nebuchadnezzar for Daniel's [Daniel 2 and Daniel 4], with Belshazzar, for the same [Daniel 5]. And Magi moreover obtained a revelation [Matthew 2]; and Caiaphas prophesied, though a slayer of Christ, and an unworthy man, because of the worthiness of the priesthood. [John 11:49] And it is said to have been for this reason that Aaron was not smitten with leprosy. For why, tell me, when both had spoken against Moses did she alone suffer the punishment? [Numbers 12] Marvel not: for if in worldly dignities, even though ten thousand charges be laid against a man, yet is he not brought to trial before he has laid down his office, in order that it may not be dishonored along with him; much more in the case of spiritual office, be he whosoever he may, the grace of God works in him, for otherwise everything is lost: but when he has laid it down, either after he is departed or even here, then indeed, then he will suffer a sorer punishment.

Do not, I pray you, think that these things are spoken from us; it is the Grace of God which works in the unworthy, not for our sakes, but for yours. Hear ye then what Christ says. "If the house be worthy, let your peace come upon it." [Matthew 10:13-15] And how becomes it worthy? If "they receive you" [Luke 10:8], He says. "But if they receive you not, nor hear your words,...verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." What boots it then, that you receive us, and hear not the things we say? What gain is it that you wait upon us, and give no heed to the things which are spoken to you? This will be honor to us, this the admirable service, which is profitable both to you and to us, if you hear us. Hear also Paul saying, "I knew not, brethren, that he was High Priest." [Acts 23:5] Hear also Christ saying, "All whatsoever they bid you observe" [Matthew 23:3], that "observe and do." Thou despisest not me, but the Priesthood; when you see me stripped of this, then despise me; then no more will I endure to impose commands. But so long as we sit upon this throne, so long as we have the first place, we have both the dignity and the power, even though we are unworthy. If the throne of Moses was of such reverence, that for its sake they were to be heard, much more the throne of Christ. It, we have received by succession; from it we speak; since the time that Christ has vested in us the ministry of reconciliation.

Ambassadors, whatever be their sort, because of the dignity of an embassy, enjoy much honor. For observe; they go alone into the heart of the land of barbarians, through the midst of so many enemies; and because the law of embassy is of mighty power, all honor them; all look towards them with respect, all send them forth with safety. And we now have received a word of embassy, and we have come from God, for this is the dignity of the Episcopate. We have come to you on an embassy, requesting you to put an end to the war, and we say on what terms; not promising to give cities, nor so and so many measures of grain, nor slaves, nor gold; but the kingdom of heaven, eternal life, society with Christ, the other good things, which neither are we able to tell you, so long as we are in this flesh, and the present life. Ambassadors then we are, and we wish to enjoy honor, not for our own sakes, far be it, for we know its worthlessness, but for yours; that you may hear with earnestness the things we say; that you may be profited, that not with listlessness or indifference ye may attend to what is spoken. See ye not ambassadors, how all pay court to them? We are God's ambassadors to men; but, if this offend you, not we, but the Episcopate itself, not this man or that, but the Bishop. Let no one hear me, but the dignity. Let us then do everything according to the will of God, that we may live to the glory of God, and be counted worthy of the good things promised to those that love Him, through the grace and lovingkindness, etc. etc.

Source: Homily 3 on Colossians
[AD 407] John Chrysostom on Colossians 1:19
By the term fullness some speak of the Godhead, like as John said, “Of his fullness have we all received.” That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance.
[AD 220] Tertullian on Colossians 1:20
For how is He before all, if He is not before all things? How, again, is He before all things, if He is not "the first-born of every creature"-if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have "pleased (the Father) that in Him should all fulness dwell? " For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,-even those that were "created in Christ, whether in heaven or on earth," whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Martian has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him; ) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He "reconcile all things by Himself, making peace by the blood of His cross," but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God.

Source: Against Marcion Book V
[AD 373] Ephrem the Syrian on Colossians 1:20
Thus, as peace began to be [established], the angels proclaimed, “Glory in the highest and peace on earth.” When lower beings received [peace] from superior beings, “they cried, Glory on earth and peace in the heavens.” At that time when the divinity came down [and] was clothed in humanity, the angels cried, “Peace on earth.” And at the time when that humanity ascended in order to be absorbed into the divinity and sit on the right—“Peace in heaven”—the infants were crying forth before him, “Hosanna in the highest.” Hence, the apostle also learned that one should say, “He made peace by the blood of his cross [for] that which is in heaven and on earth.”

Source: Commentary on Tatian's Diatessaron
[AD 379] Basil of Caesarea on Colossians 1:20
For the true peace is above. Yet, as long as we were bound to the flesh, we were yoked to many things which troubled us. Seek, then, after peace, a release from the troubles of this world. Possess a calm mind, a tranquil and unconfused state of soul, which is neither agitated by the passions nor drawn aside by false doctrines that challenge by their persuasiveness to an assent, in order that you may obtain “the peace of God which surpasses all understanding and guards your heart.” He who seeks after peace, seeks Christ, because “he himself is our peace,” who has made two men into one new man, making peace, and “making peace through the blood of his cross, whether on earth or in the heavens.”
[AD 386] Cyril of Jerusalem on Colossians 1:20
The Savior endured all this, “making peace through the blood of the cross, for all things whether in the heavens or on the earth.” For we were enemies of God through sin, and God had decreed the death of the sinner. One of two things, therefore, was necessary, either that God, in his truth, should destroy all men, or that in his lovingkindness, he should remit the sentence. But see the wisdom of God; he preserved the truth of his sentence and the exercise of his lovingkindness. Christ took our sins “in his body upon the tree; that we, having died to sin,” by his death “might live to justice.” He who died for us was of no small worth; he was no material sheep; he was no mere man. He was more than an angel, he was God made man. The iniquity of sinners was not as great as the justice of him who died for them. The sins we committed were not as great as the justice he wrought, who laid down his life for us. He laid it down when he willed, and he took it up again when he willed.
[AD 407] John Chrysostom on Colossians 1:20
But what are “things in the heavens”? … The earth was divided from heaven, the angels had become enemies to men, through seeing the Lord insulted…. What Christ did on the cross was to translate up into heaven sinful humankind still in bondage to the evil one. Thus he, in effect, brought up to the angels the enemy, the hated one. Not only did he make the things on earth to be at peace, but he brought up to them the one who was their enemy and foe. Here was peace profound. Angels again appeared on the earth thereafter, because humankind from its side had appeared in heaven.
[AD 202] Irenaeus on Colossians 1:21
And for this cause the apostle, in the Epistle to the Colossians, says, "And though ye were formerly alienated, and enemies to His knowledge by evil works, yet now ye have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight."

Source: Against Heresies Book V
[AD 220] Tertullian on Colossians 1:21
For how is He before all, if He is not before all things? How, again, is He before all things, if He is not "the first-born of every creature"-if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have "pleased (the Father) that in Him should all fulness dwell? " For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,-even those that were "created in Christ, whether in heaven or on earth," whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Martian has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him; ) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He "reconcile all things by Himself, making peace by the blood of His cross," but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God. Accordingly, ourselves "who were sometime alienated and enemies in our mind by wicked works" does He reconcile to the Creator, against whom we had committed offence-worshipping the creature to the prejudice of the Creator.

Source: Against Marcion Book V
[AD 220] Tertullian on Colossians 1:21
The apostle indeed teaches, in his Epistle to the Colossians, that we were once dead, alienated, and enemies to the Lord in our minds, whilst we were living in wicked works; that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead.

Source: On the Resurrection of the Flesh
[AD 330] Arnobius of Sicca on Colossians 1:21
What means this fierceness, to repeat what has been said more than once; what a passion, so murderous? to declare implacable hostility towards one who has done nothing to deserve it at your hands; to wish, if it were allowed you, to tear Him limb from limb, who not only did no man any harm, but with uniform kindness
[AD 384] Ambrosiaster on Colossians 1:21
As he recalls God’s gift to the Gentiles, Paul shows by how much more they are debtors with respect to God’s grace. For they were enemies of his counsel, by which he had decided to visit the human race through his servant Moses. They did not receive his teaching and power but worshiped their own idols, even the evil works. They adored the works which they themselves had fabricated. .
[AD 407] John Chrysostom on Colossians 1:21-22
Here he goes to show that He reconciled those even who were unworthy of reconciliation. For by the saying that they were under the power of darkness, he shows the calamity in which they were. [Colossians 1:13] But lest, on hearing of "the power of darkness," you should consider it Necessity, he adds, "And you that were alienated," so that though it appear to be the same thing that he says, yet it is not so; for it is not the same thing to deliver out of the evils him that through necessity came to suffer, and him that of his own will endures. For the former indeed is worthy to be pitied, but the latter hated. But nevertheless, he says, you that are not against your wills, nor from compulsion, but with your wills, and wishes, sprang away from Him, and are unworthy of it, He has reconciled. And seeing he had made mention of the "things in the heavens," he shows, that all the enmity had its origin from hence, not thence. For they indeed were long ago desirous, and God also, but you were not willing.

And throughout he is showing that the Angels had no power in the successive times, forasmuch as men continued enemies; they could neither persuade them, nor, if persuaded, could they deliver them from the devil. For neither would persuading them be any gain, except he that held them were bound; nor would binding him have been of any service, except they whom he detained were willing to return. But both of these were needed, and they could do neither of them, but Christ did both. So that even more marvelous than loosing death, is the persuading them. For the former was wholly of Himself, and the power lay wholly in Himself, but of the latter, not in Himself alone, but in us also; but we accomplish those things more easily of which the power lies in ourselves. Therefore, as being the greater, he puts it last. And he said not simply "were at enmity," but "were alienated," which denotes great enmity, nor yet "alienated" [only], but without any expectation even of returning. "And enemies in your mind," he says; then the alienation had not proceeded so far as purpose only — but what? "in your wicked works" also. You were both enemies, he says, and you did the works of enemies.

"Yet now has He reconciled in the body of His flesh through death to present you holy and without blemish and unreprovable before Him." Again he lays down also the manner of the reconciliation, that it was "in the Body," not by being merely beaten, nor scourged, nor sold, but even by dying a death the most shameful. Again he makes mention of the Cross, and again lays down another benefit. For He did not only "deliver," but, as he says above, "Who made us meet" [Colossians 1:12], to the same he alludes here also. "Through" His "death," he says, "to present you holy and without blemish and unreprovable before Him." For truly, He has not only delivered from sins, but has also placed among the approved. For, not that He might deliver us from evils only, did He suffer so great things, but that also we might obtain the first rewards; as if one should not only free a condemned criminal from his punishment, but also advance him to honor. And he has ranked you with those who have not sinned, yea rather not with those who have done no sin only, but even with those who have wrought the greatest righteousness; and, what is truly a great thing, has given the holiness which is before Him, and the being unreprovable. Now an advance upon unblamable is unreprovable, when we have done nothing either to be condemned for, or charged with. But, since he ascribed the whole to Him, because through His death He achieved these things; "what then, says one, is it to us? We need nothing." Therefore he added,

Source: Homily 4 on Colossians
[AD 220] Tertullian on Colossians 1:22
" But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are "reconciled in His body through death; " meaning, of course, that He died in that body wherein death was possible through the flesh: (therefore he adds, ) not through the Church (per ecclesiam), but expressly for the sake of the Church (proper ecclesiam), exchanging body for body-one of flesh for a spiritual one.

Source: Against Marcion Book V
[AD 420] Jerome on Colossians 1:22
The apostle, in his epistle to the Colossians, wishing to show that the body of Christ was made of flesh and was not spiritual and made of some gossamer, ethereal substance, said significantly, “And you, when you were sometime alienated from Christ and enemies of his spirit in evil works, he has reconciled in the body of his flesh through death.” And again in the same epistle: “In whom you were circumcised with a circumcision made without hands in the putting off of the body of the flesh.” If by body is meant flesh only, and the word is not ambiguous nor capable of diverse significations, it was quite superfluous to use both expressions—bodily and of flesh—as though body did not imply flesh.
[AD 430] Augustine of Hippo on Colossians 1:22
He, however, is not unreasonably said to walk blamelessly, not who has already reached the end of his journey but who is passing on towards the end in a blameless manner, free from damnable sins, and at the same time not neglecting to cleanse by almsgiving such sins as are venial. For the way in which we walk, that is, the road by which we reach perfection, is cleansed by clean prayer. That, however, is a clean prayer in which we say in truth, “Forgive us, as we ourselves forgive.” So that, as there is nothing censured when blame is not imputed, we may hold on our course to perfection without censure, in a word, blamelessly. On Man’s Perfection in Righteousness
[AD 444] Cyril of Alexandria on Colossians 1:22
Note how he says that it was “his own body” and “his own flesh” which was given up for us. We must not say, then, that the flesh and blood was that of another son apart from him, understood as separate and honored as a mere conjunction, having an alien glory, someone who did not have preeminence substantially, but only as if the name of sonship and that of Godhead which is above every name were thrown over him like a mask or a cloak. -.
[AD 108] Ignatius of Antioch on Colossians 1:23
Your prayers; in contrast to their error, be ye stedfast
[AD 407] John Chrysostom on Colossians 1:23
Here he strikes a blow at their listlessness. And he said not simply "continue," for it is possible to continue wavering, and vacillating; it is possible to stand, and continue, though turned this way and that. "If so be that you continue," he says, "grounded and steadfast, and not moved away." Wonderful! What a forcible metaphor he uses; he says not only not tossed to and fro, but not even moved. And observe, he lays down so far nothing burdensome, nor toilsome, but faith and hope; that is, if you continue believing, that the hope of the things to come is true. For this indeed is possible; but, as regards virtuous living, it is not possible to avoid being shaken about, though it be but a little; so (what he enjoins) is not grievous.

"From the hope," he says, "of the Gospel, which you heard, which was preached in all creation under heaven." But what is the hope of the Gospel, except Christ? For He Himself is our peace, that has wrought all these things: so that he who ascribes them to others is "moved away": for he has lost all, unless he believe in Christ. "Which ye heard," he says. And again he brings themselves as witnesses, then the whole world. He says not, "which is being preached," but has already been believed and preached. As he did also at the outset [Colossians 1:6], being desirous by the witness of the many to establish these also. "Whereof I Paul was made a minister." This also contributes to make it credible; "I," says he, "Paul a minister." For great was his authority, as being now everywhere celebrated, and the teacher of the world.

Source: Homily 4 on Colossians
[AD 220] Tertullian on Colossians 1:24
As, however, he says elsewhere, that the Church is the body of Christ, so here also (the apostle) declares that he "fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church." But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on Colossians 1:24
Paul confesses that he rejoices in the tribulations which he suffers, because he sees growth in the faith of believers. Thus his suffering is not empty, when by what he suffers he adds to his life. He claims that these sufferings are joined to those of Christ, whose teaching they follow. .
[AD 407] John Chrysostom on Colossians 1:24
And what is the connection of this? It seems indeed not to be connected, but it is even closely so. And "minister," he says, that is, bringing in nothing from myself, but announcing what is from another. I so believe, that I suffer even for His sake, and not suffer only, but even rejoice in suffering, looking unto the hope which is to come, and I suffer not for myself, but for you. "And fill up," he says, "that which is lacking of the afflictions of Christ in my flesh." It seems indeed to be a great thing he has said; but it is not of arrogancy, far be it, but even of much tender love towards Christ; for he will not have the sufferings to be his own, but His, through desire of conciliating these persons to Him. And what things I suffer, I suffer, he says, on His account: not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech you, go for me to this person, then the other should say, "it is on his account I am doing it." So that He is not ashamed to call these sufferings also his own. For He did not only die for us, but even after His death He is ready to be afflicted for your sakes. He is eagerly and vehemently set upon showing that He is even now exposed to peril in His own Body for the Church's sake, and he aims at this point, namely, you are not brought unto God by us, but by Him, even though we do these things, for we have not undertaken a work of our own, but His. And it is the same as if there were a band which had its allotted leader to protect it, and it should stand in battle, and then when he had gone, his lieutenant should succeed to his wounds until the battle were brought to a close.

Next, that for His sake also he does these things, hearken: "For His Body's sake," he says, assuredly meaning to say this: "I pleasure not you, but Christ: for what things He should have suffered, I suffer instead of Him." See how many things he establishes. Great, he shows, is the claim upon their love. As in his second Epistle to the Corinthians, he wrote, saying, "he committed unto us the ministry of reconciliation" [2 Corinthians 5:20]; and again, "We are ambassadors on behalf of Christ; as though God were entreating by us." So also here he says, "For his sake I suffer," that he may the more draw them to Him. That is, though He who is your debtor is gone away, yet I repay. For, on this account he also said, "that which is lacking," to show that not even yet does he consider Him to have suffered all. "For your sake," he says, and even after His death He suffers; seeing that still there remains a deficiency. The same thing he does in another way in the Epistle to the Romans, saying, "Who also makes intercession for us" [Romans 8:34], showing that He was not satisfied with His death alone, but even afterwards He does countless things.

He does not then say this to exalt himself, but through a desire to show that Christ is even yet caring for them. And he shows what he says to be credible, by adding, "for His Body's sake." For that so it is, and that there is no unlikelihood in it, is plain from these things being done for His body's sake. Look how He has knitted us unto Himself. Why then introduce Angels between? "Whereof I was made," he says, "a minister." Why introduce Angels besides? "I am a minister." Then he shows that he had himself done nothing, albeit he is a minister. "Of which I was made," says he, "a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God." "The dispensation." Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that you might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by "dispensation" he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For you would not otherwise have received the word. "For you," he says, "to fulfill the word of God." He speaks of the Gentiles, showing that they were yet wavering, by the expression, "fulfill." For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; "for I never could have had the power," he says. Having shown that which is greater, that his sufferings are Christ's, he next subjoins what is more evident, that this also is of God, "to fulfill His word in you." And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when you are able to hear it, and comes not of neglect, but to the end ye may receive it. For God does not all things on a sudden, but uses condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old. And He shows in the Gospel, that for this reason He sent the servants first, that they might not proceed to kill the Son. For if they did not reverence the Son, even when He came after the servants, much less would they had He come sooner; if they gave no heed to the lesser commandments, how would they to the greater? What then, does one object? Are there not Jews even now, and Greeks who are in a very imperfect condition? This, however, is an excess of listlessness. For after so long a time, after such great instructions, still to continue imperfect, is a proof of great stupidity.

When then the Greeks say, why did Christ come at this time? Let us not allow them so to speak, but let us ask them, whether He did not succeed? For as, if He had come at the very first, and had not succeeded, the time would not have been for us a sufficient excusation, so, seeing He has succeeded, we cannot with justice be brought to account on the score of "the time." For neither does any one demand of a physician, who has removed the disease, and restored one to health, to give an account of his treatment, nor yet does any examine closely a general who has gained a victory, why at this time, and why in this place. For these things it were in place to ask, had he not been successful; but when he has been successful, they must even be taken for granted. For, tell me, whether is more worthy of credit, your reasoning and calumny, or the perfection of the thing? Conquered He, or conquered He not? Show this. Prevailed He, or prevailed He not? Accomplished He what He said, or no? These are the articles of enquiry. Tell me, I pray. Thou fully grantest that God is, even though not Christ? I ask you then; Is God without beginning? You will say, Certainly. Tell me then, why made He not men myriads of years before? For they would have lived through a longer time. They were now losers by that time during which they were not. Nay, they were not losers; but how, He who made them alone knows. Again, I ask you, why did He not make all men at once? But his soul, whoever was first made, has so many years of existence, of which that one is deprived which is not yet created. Wherefore made He the one to be brought first into this world, and the other afterwards?

Although these things are really fit subjects for enquiry: yet not for a meddling curiosity: for this is not for enquiry at all. For I will tell you the reason I spoke of. For suppose human nature as being some one continued life, and that in the first times our race was in the position of boyhood; in those that succeeded, of manhood; and in these that are near extreme age, of an old man. Now when the soul is at its perfection, when the limbs of the body are unstrung, and our war is over, we are then brought to philosophy. On the contrary, one may say, we teach boys while young. Yes, but not the great doctrines, but rhetoric, and expertness with language; and the other when they have come to ripeness of age. See God also doing the same with the Jews. For just as though the Jews had been little children, he placed Moses over them as a schoolmaster, and like little children he managed these things for them through shadowy representations, as we teach letters. "For the law had a shadow of the good things to come, and not the very image of the things." [Hebrews 10:1] As we both buy cakes for children and give them pieces of money, requiring of them one thing only, that for the present they would go to school; so also God at that time gave them both wealth and luxury, purchasing from them by this His great indulgence one only thing, that they would listen to Moses. Therefore He delivered them over to a schoolmaster, that they might not despise Himself as a tender, loving Father. See then that they feared him only; for they said not, Where is God? But, Where is Moses? And his very presence was fearful. So when they did amiss, observe how he punished them. For God indeed was desirous of casting them off; but he would not permit Him. Or rather the whole was of God; just as when a Father threatens while a schoolmaster entreats Him, and says, "Forgive them, I pray, on my account, and henceforward I undertake for them." In this way was the wilderness a school. And as children who have been a long while at school are desirous of quitting it, so also were they at that time continually desiring Egypt, and weeping, saying, "We are lost, we are wholly consumed, we are utterly undone." [Exodus 16:3] And Moses broke their tablet, having written for them, as it were, certain words [Exodus 32:19]; just as a schoolmaster would do, who having taken up the writing tablet, and found it badly written, throws away the tablet itself, desiring to show great anger; and if he have broken it, the father is not angry. For he indeed was busy writing, but they not attending to him, but turning themselves other ways, were committing disorder. And as in school, they strike each other, so also, on that occasion, he bade them strike and slay each other. And again, having given them as it were lessons to learn, then asking for them, and finding they had not learned them, he would punish them. For instance. What writings were those that denoted the power of God? The events in Egypt? Yes, says one, but these writings represented the plagues, that He punishes His enemies. And to them it was a school. For what else was the punishment of your enemies but your benefit? And in other respects too, He benefited you. And it was the same as if one should say he knew his letters, but when asked up and down, should be at fault, and be beaten. So they also said indeed that they knew the power of God, but when asked their knowledge up and down, they could not give it, and therefore were beaten. Have you seen water? You ought to be reminded of the water in Egypt. For He that of water made blood, will be also of power to do this. As we also say often to the children, "when in a book you see the letter A, remember that you had it in your tablet." Have you seen famine? Remember that it was He that destroyed the crops! Have you seen wars? Remember the drowning! Have you seen that they are mighty who inhabit the land? But not mightier than the Egyptians. He who took you out of the midst of them, will He not much more save you when out? But they knew not how to answer their letters out of order, and therefore they were beaten. "They ate," and drank, "and kicked." [Deuteronomy 32:15] When fed with their manna they ought not to have asked for luxury, seeing they had known the evils which proceed from it. And they acted precisely as if a free child, when sent to school, should ask to be reckoned with the slaves, and to wait on them — so did these also in seeking Egypt— and when receiving all needful sustenance, and such as becomes a free person, and sitting at his father's table, should have a longing for the ill-savored and noisy one of the servants. And they said to Moses, "Yea, Lord, all that you have spoken will we do, and be obedient." [Exodus 24:7] And as it happens in the case of desperately bad children, that when the father would put them to death, the schoolmaster perseveringly entreats for them, the same was the case at that time also.

Why have we said these things? Because we differ in nothing from children. Will you hear their doctrines also, that they are those of children? "Eye for eye," it is said, "and tooth for tooth." [Leviticus 24:20] For nothing is so eager to revenge as a childish mind. For seeing it is a passion of irrationality, and there is much irrationality, and great lack of consideration in that age, no wonder the child is tyrannized over by anger; and so great is the tyranny, that ofttimes after stumbling and getting up again, they will smite their knee for passion, or overturn the footstool, and so will allay their pain, and quench their rage. In some such way as this did God also deal with them, when He allowed them to strike out "Eye for eye, and tooth for tooth," and destroyed the Egyptians and the Amalekites that had grieved them. And He promised such things; as if to one who said, "Father, such and such an one has beaten me," the father should then reply, "Such and such an one is a bad man, and let us hate him." So also does God say, "I will be their enemy that are your enemies, and I will hate them that hate you." [Exodus 23:22] And again, when Balaam prayed, the condescension which was used towards them was childish. For as with children, when having been frightened at anything not frightful, such as either a lock of wool, or any other thing of like sort, they are suddenly alarmed; that their fear may not continue in them, we bring the thing up to their hands, and make their nurses show it them: so also did God; seeing that the Prophet was a terror to them, he turned the terror of him into confidence. And as children who are under weaning have all manner of things in little baskets, so also did He give them everything, and dainties in abundance. Still the child longs for the breast; so did these also for Egypt and the flesh that was there.

So that one would not be wrong in calling Moses both a teacher, and a nursing-father, and a conductor [Exodus 16:3; Numbers 11:4-5]; the man's wisdom was great. Howbeit it is not the same thing to guide men who are already philosophers, and to rule unreasoning children. And, if you are inclined to hear yet another particular; as the nurse says to the child, When you ease yourself, take up your garments, and for as long as you sit, so also did Moses. [Deuteronomy 23:13] For all the passions are tyrannous in children (for as yet they have not that which is to bridle them), vainglory, desire, irrationality, anger, envy; just as in children, so they prevailed; they spat upon, they beat, Moses. And as a child takes up a stone, and we all exclaim, O do not throw it; so did they also take up stones against their father; and he fled from them. And as, if a father have any ornament, the child, being fond of ornament, asks him for it, in like manner, truly, did the party of Dathan and Abiram act, when they rebelled for the priesthood. [Numbers 16] And besides, they were of all people the most envious, and little-minded, and in all respects imperfect.

Ought then Christ, tell me, to have appeared at that time, at that time to have given them these teachings of true wisdom, when they were raging with lust, when they were as horses mad for the mare, when they were the slaves of money, of the belly? Nay, He would but have wasted his lessons of wisdom in discoursing with those of no understanding; and they would have neither learned one thing nor the other. And as he who teaches to read before he has taught the alphabet, will never teach even so much as the alphabet; so indeed would it then have been also. But not so now, for by the grace of God much forbearance, much virtue, has been planted everywhere. Let us give thanks then for all things, and not be over curious. For it is not we that know the due time, but He, The Maker of the time, and The Creator of the ages.

In everything then yield we to Him: for this is to glorify God, not to demand of Him an account of what He does. In this way too did Abraham give glory to God; "And being fully persuaded," we read, "that what He had promised, He was able to perform." [Romans 4:21] He did not ask about the future even; but we scrutinize the account even of the past. See how great folly, how great ingratitude, is here. But let us for the future have done, for no gain comes of it, but much harm even; and let our minds be gratefully disposed towards our Master, and let us send up glory to God, that making for all things an offering of thanksgiving, we may be counted worthy of His lovingkindness, through the grace and love toward man of His Only-begotten, with whom, etc.

Source: Homily 4 on Colossians
[AD 425] Severian of Gabala on Colossians 1:24
I fulfill what is lacking in the tribulations of Christ through my suffering, which is on your behalf. How so? Because in order to preach to you, I have had to suffer. Since Christ is the head of the body, tribulation will be generated through the word of truth for those who are in the church. These are naturally called the sufferings of Christ. .
[AD 430] Augustine of Hippo on Colossians 1:24
And when as a preacher of Christ he was now suffering from others what he had done himself as a persecutor, “that I may fill up,” he said, “in my flesh what is lacking from the afflictions of Christ”; thus showing that what he was suffering was part and parcel of the afflictions of Christ. That can’t be understood of the head, which now in heaven is not suffering any such thing; but of the body, that is, the church; the body, which with its head is the one Christ.
[AD 430] Augustine of Hippo on Colossians 1:24
In regard to this is that which in another place the very same apostle says: “I now rejoice in sufferings for you, and I fill up those things which are wanting of the afflictions of Christ in my flesh.” He did not say “of the afflictions of me” but “of Christ,” because he was a member of Christ and in his persecutions, such as it was necessary for Christ to suffer in his whole body, even Paul was filling up Christ’s afflictions in Paul’s own portion. .
[AD 108] Ignatius of Antioch on Colossians 1:25
Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

Source: Epistle of Ignatius to the Ephesians
[AD 215] Clement of Alexandria on Colossians 1:25
And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations."

Source: Clement of Alexandria Stromata Book V
[AD 407] John Chrysostom on Colossians 1:25
Either he means that Christ’s will was that after his departure we should step up to our special place in the dispensation, in order that we might not feel so deserted (since it is Christ himself who plays the necessary part of the one who suffers and is the ambassador from heaven). Or he means this, namely, for this end that he permitted me to be persecuted, that in my preaching I might gain belief. Or by “dispensation” he means that he required not deeds, nor actions, nor good works but faith and baptism. For you would not otherwise have received the word. “For you,” he says, “to fulfill the word of God.” He speaks of the Gentiles … for that the castaway Gentiles should have been able to receive such lofty doctrines was not ultimately Paul’s personal doing but proceeded from the dispensation of God.
[AD 235] Hippolytus of Rome on Colossians 1:26
And the apostle (uses these words) "The mystery which was not made known to former generations."

Source: Hippolytus Refutation of All Heresies Book VI
[AD 325] Lucius Caecilius Firmianus Lactantius on Colossians 1:26
But I think that they were turned away from them by divine providence, that they might not know the truth, because it was not yet permitted for the religion of the true God and righteousness to become known to men of other nations.
[AD 407] John Chrysostom on Colossians 1:26-28
Having said what we have come to, and showed the lovingkindness of God and the honor, by the greatness of the things given, he introduces yet another consideration that heightens them, namely, that neither before us did any one know Him. As he does also in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other created power, but only the Son of God knew. [Ephesians 3:5-10] And he said, not simply hid, but "quite hid," and that even if it has but now come to pass, yet it is of old, and from the beginning God willed these things, and they were so planned out; but why, he says not yet. "From the ages," from the beginning, as one might say. And with reason he calls that a mystery, which none knew, save God. And where hid? In Christ; as he says in the Epistle to the Ephesians [Ephesians 3:9], or as when the Prophet says, "From everlasting even to everlasting You are." [Psalm 90:2] But now has been manifested, he says, "to His saints." So that it is altogether of the dispensation of God. "But now has been manifested," he says. He says not, "has come to pass," but, "has been manifested to His saints." So that it is even now still hid, since it has been manifested to His saints alone.

Let not others therefore deceive you, for they know not. Why to them alone? "To whom He was pleased," he says. See how everywhere He stops the mouth of their questions. "To whom God was pleased to make known," he says. Yet His will is not without reason. By way of making them accountable for grace, rather than allowing them to have high thoughts, as though it were of their own achieving, he said, "To whom he was pleased to make known." "What is the riches of the glory of this mystery among the Gentiles." He has spoken loftily, and accumulated emphasis, seeking, out of his great earnestness, for amplification upon amplification. For this also is an amplification, the saying indefinitely, "The riches of the glory of this mystery among the Gentiles." For it is most of all apparent among the Gentiles, as he also says elsewhere, "And that the Gentiles might glorify God for His mercy." [Romans 15:9] For the great glory of this mystery is apparent among others also, but much more among these. For, on a sudden, to have brought men more senseless than stones to the dignity of Angels, simply through bare words, and faith alone, without any laboriousness, is indeed glory and riches of mystery: just as if one were to take a dog, quite consumed with hunger and the mange, foul, and loathsome to see, and not so much as able to move, but lying cast out, and make him all at once into a man, and to display him upon the royal throne. They were wont to worship stones and the earth; but they learned that themselves are better both than the heaven and the sun, and that the whole world serves them; they were captives and prisoners of the devil: on a sudden they are placed above his head, and lay commands on him and scourge him: from being captives and slaves to demons, they have become the body of The Master of the Angels and the Archangels; from not knowing even what God is, they have become all at once sharers even in God's throne. Would you see the countless steps they overleaped? First, they had to learn that stones are not gods; secondly, that they not only are not gods, but inferior even to men; thirdly, to brutes even; fourthly, to plants even; fifthly, they brought together the extremes: that not only stones but not earth even, nor animals, nor plants, nor man, nor heaven; or, to begin again, that not stones, not animals, not plants, not elements, not things above, not things below, not man, not demons, not Angels, not Archangels, not any of those Powers above, ought to be worshipped by the nature of man. Being drawn up, as it were, from some deep, they had to learn that the Lord of all, He is God, that Him alone is it right to worship; that the virtuous life is a good thing; that this present death is not death, nor this life, life; that the body is raised, that it becomes incorruptible, that it will ascend into heaven, that it obtains even immortality, that it stands with Angels, that it is removed there. But Him who was there below, having cleared at a bound all these steps, He has placed on high upon the throne, having made Him that was lower than the stones, higher in dominion than the Angels, and the Archangels, and the thrones, and the dominions. Truly "What is the riches of the glory of this mystery?" Just as if one should show a fool to be all at once made a philosopher; yea rather, whatsoever one should say, it would be as nothing: for even the words of Paul are undefined. "What is the riches," he says, "of the glory of this mystery among the Gentiles, which is Christ in you?" Again, they had to learn that He who is above, and who rules Angels and dominions, and all the other Powers, came down below, and was made Man, and suffered countless things, and rose again, and was received up.

All these things were of the mystery; and he sets them down together with lofty praise, saying, "Which is Christ in you?" But if He be in you, why seek ye Angels? "Of this mystery." For there are other mysteries besides. But this is really a mystery, which no one knew, which is marvelous, which is beside the common expectation, which was hid. "Which is Christ in you," he says, "the hope of glory, whom we proclaim," bringing Him from above. "Whom we," not Angels: "teaching" and "admonishing": not imperiously nor using constraint, for this too is of God's lovingkindness to men, not to bring them to Him after the manner of a tyrant. Seeing it was a great thing he had said, "teaching," he added, "admonishing," which is rather like a father than an instructor. "Whom," says he, "we proclaim, admonishing every man, and teaching every man in all wisdom." So that all wisdom is needed. That is, saying all things in wisdom. For the ability to learn such things exists not in every one. "That we may present every man perfect in Christ Jesus." What do you say, "every man"? Yea; this is what we are earnestly desirous of doing, he says. For what, if this do not come to pass? The blessed Paul endeavored. "Perfect." This then is perfection, the other is imperfect: so that if one have not even the whole of wisdom, he is imperfect. "Perfect in Christ Jesus," not in the Law, nor in Angels, for that is not perfection. "In Christ," that is, in the knowledge of Christ. For he that knows what Christ has done, will have higher thoughts than to be satisfied with Angels.

Source: Homily 5 on Colossians
[AD 215] Clement of Alexandria on Colossians 1:27
And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles "which is faith and hope in Christ; which in another place he has called the "foundation."

Source: Clement of Alexandria Stromata Book V
[AD 384] Ambrosiaster on Colossians 1:27
The mystery which has been hidden from the ages, he asserts, has now been revealed, that is, shown forth in the time of the apostles: that the Gentiles have been admitted without circumcision to the faith of Christ, which was promised to the Jews. .
[AD 407] John Chrysostom on Colossians 1:29
Ver. 29. "Whereunto I labor also, striving." And he said not, "I am desirous" merely, nor in any indifferent way, but "I labor, striving," with great earnestness, with much watching. If I, for your good, thus watch, much more ought ye. Then again, showing that it is of God, he says, "according to His working which works in me mightily." He shows that this is the work of God. He, now, that makes me strong for this, evidently wills it. Wherefore also when beginning he says, "Through the will of God." [Colossians 1:1] So that it is not only out of modesty he so expresses himself, but insisting on the truth of the Word as well. "And striving." In saying this, he shows that many are fighting against him. Then great is his tender affection.

Source: Homily 5 on Colossians