Bible Verses and Early Church Commentary | Historical Christian Faith

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.

[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 108] Ignatius of Antioch on Colossians 1:23

Through your prayers; in contrast to their error, be ye stedfast in the faith concerning Christ, with minds unmoved.

Source: Epistle of Ignatius to the Ephesians

[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 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."

Source: Epistle of Pseudo-Ignatius to the Tarsians

[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: for this reason is He old.

Source: Shepherd of Hermas, Similitude 9

[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 202] Irenaeus on Colossians 1:16

The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennoea.

Source: Against Heresies Book 1.22.1

[AD 202] Irenaeus on Colossians 1:16

This being was endowed with all power by the Father, who placed everything under his authority, the Aeons doing so likewise, so that "by him were all things, visible and invisible, created, thrones, divinities, dominions." He then was sent to her along with his contemporary angels.

Source: Irenaeus Against Heresies Book 1

[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 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 215] Clement of Alexandria on Colossians 1:10

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." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, 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."

Source: The Stromata Book 5

[AD 215] Clement of Alexandria on Colossians 1:9

Source: The Stromata Book 5

[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: The Stromata Book 5

[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: The Stromata Book 5

[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 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 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 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 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 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 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 220] Tertullian on Colossians 1:19

Source: Against Marcion Book V

[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 220] Tertullian on Colossians 1:21

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 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 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 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 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 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 264] Dionysius of Alexandria on Colossians 1:15

For since of the doctrine, which lately has been set on foot at Ptolemais, a city of Pentapolis, implores and full of blasphemy against Almighty God and the Father of our Lord Jesus Christ; full of unbelief and perfidy towards His only begotten Son and the first-born of every creature, the Word made man, and which takes away the perception of the Holy Spirit,-on either side both letters were brought to me, and brethren had come to discuss it, setting forth more plainly as much as by God's gift I was able,-I wrote certain letters, copies of which I have sent to thee.

Source: Epistle VI.-To Xystus II., Bishop of Rome

[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 325] Lucius Caecilius Firmianus Lactantius on Colossians 1:18

The prophet Elias also, in the third book of Kings: "I have been very jealous for the Lord God of hosts, because the children of Israel have forsaken Thee, thrown down Thine altars, and slain Thy prophets with the sword; and I only am left, and they seek my life to take it away." On account of these impieties of theirs He cast them off for ever; and so He ceased to send to them prophets. But He commanded His own Son, the first-begotten, the maker of all things, His own counsellor, to descend from heaven, that He might transfer the sacred religion of God to the Gentiles, that is, to those who were ignorant of God, and might teach them righteousness, which the perfidious people had cast aside.

Source: The Divine Institutes, Book 4, Chapter XI

[AD 325] Lucius Caecilius Firmianus Lactantius on Colossians 1:26

Wherefore, if they were not wise who were so called, nor those of later times, who did not hesitate to confess their want of wisdom, what remains but that wisdom is to be sought elsewhere, since it has not been found where it was sought. But what can we suppose to have been the reason why it was not found, though sought with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly appears; under the covering of which God hides the treasury of wisdom and truth, lest the secret of His divine work should be exposed to view. Whence I am accustomed to wonder that, when Pythagoras, and after him Plato, inflamed with the love of searching out the truth, had penetrated as far as to the Egyptians, and Magi, and Persians, that they might become acquainted with their religious rites and institutions (for they suspected that wisdom was concerned with religion), they did not approach the Jews only, in whose possession alone it then was, and to whom they might have gone more easily. 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. For God had determined, as the last time drew near, to send from heaven a great leader, who should reveal to foreign nations that which was taken away from a perfidious and ungrateful people.

Source: The Divine Institutes, Book 4, Chapter II

[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 330] Arnobius of Sicca on Colossians 1:21

Are His words displeasing, and are you offended when you hear them? Count them as but a soothsayer's empty tales. Does He speak very stupidly, and promise foolish gifts? Laugh with scorn as wise men, and leave Him in His folly to be tossed about among His errors. 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 told His enemies what salvation was being brought to them from God Supreme, what must be done that they might escape destruction and obtain an immortality which they knew not of? And when the strange and unheard-of things which were held out staggered the minds of those who heard Him, and made them hesitate to believe, though master of every power and destroyer of death itself He suffered His human form to be slain, that from the result they might know that the hopes were safe which they had long entertained about the soul's salvation, and that in no other way could they avoid the danger of death.

Source: Against the Heathen Book 1

[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 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 1:16

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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 1:18

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 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 1:9

What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: "I will put My Spirit upon thy seed and My blessings upon thy children." 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 ye may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God." He taught, then, that this was the will of God, that rather by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts.

Source: On the Holy Spirit, Book 1

[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 being before the Son, then it instantly follows that in Him were not created all things in heaven or in earth, and the Apostle is shown to have erred in so setting it down in his Epistle, whereas, if before He was begotten there was nothing, I see not wherefore He, before Whom none was, should be said to have been after any.

Source: Exposition of the Christian Faith, Book 4

[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."

Source: On the Holy Spirit, Book 3

[AD 397] Ambrose of Milan on Colossians 1:15

The Apostle saith that Christ is the image of the Father-for he calls Him the image of the invisible God, the first-begotten of all creation. First-begotten, mark you, not first-created, in order that He may be believed to be both begotten, in virtue of His nature, and first in virtue of His eternity.

Source: Exposition of the Christian Faith, Book 1

[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.

Source: Letter 7

[AD 397] Ambrose of Milan on Colossians 1:19

In regard of His Godhead, therefore, the Son of God so hath His own glory, that the glory of Father and Son is one: He is not, therefore, inferior in splendour, for the glory is one, nor lower in Godhead, for the fulness of the Godhead is in Christ.

Source: Exposition of the Christian Faith, Book 2

[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, on the strength of apostolic testimony, it being written "But for us there is One God, the Father, of Whom are all things, and we in Him, and One Lord, Jesus Christ, through Whom are all things, and we through Him." 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 whilst all things are "of" the Father, none the less are they all "through" the Son. The Father is not "amongst" all things, for to Him it is confessed that "all things serve Thee." Nor is the Son reckoned "amongst" 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 "amongst" but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever, having a Name which is above every name, it being said of Him, "Thou hast put all things in subjection under His feet." But in making all things subject to Him, He left nothing that is not subject, even as the Apostle hath said.

Source: Exposition of the Christian Faith, Book 4

[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 1:10

"To walk worthily," he says, "of the Lord." Here he speaks of life and its works, for so he doth 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, saith he, He hath fully revealed Himself unto you, and seeing ye have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needeth elevated conduct, greater far than the old dispensation. For, he that hath known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needeth.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:10

"To walk," saith he, "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 ye 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 saith, "of His glory," because that everywhere His glory hath the power. He thus comforts him that is under reproach: and again, "To walk worthily of the Lord." He saith of the Son, that He hath the power everywhere both in heaven and in earth, because His glory reigneth everywhere. He saith not "strengthened" simply, but so, as they might be expected to be who are in the service of so strong a Master.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:10

"Bearing fruit," he saith: this hath 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 saith other where in his writings, "Or despisest thou the riches of His goodness, and forbearance, and longsuffering?" "Unto all pleasing." Not, one while, and afterwards not so. "In all spiritual wisdom," he saith, "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," saith he, "worthily of the Lord." For this is the way of the best life. For he that hath understood God's love to man, (and he doth understand it if he have seen the Son delivered up,) will have greater forwardness. And besides, we pray not for this alone that ye may know, but that ye may show forth your knowledge in works; for he that knows without doing, is even in the way to punishment. "To walk," he saith, 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 saith, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:10

"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 hath not known the Son, knoweth not the Father either; justly is there need of increased knowledge: for there is no use in life without this.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:23

"If so be that ye continue in the faith grounded and steadfast, and not moved away from the hope of the Gospel." 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 ye continue," he saith, "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 ye 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 saith, "of the Gospel, which ye 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 hath 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 saith. And again he brings themselves as witnesses, then the whole world. He saith not, "which is being preached," but hath already been believed and preached. As he did also at the outset, 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," saith he, "Paul a minister." For great was his authority, as being now everywhere celebrated, and the teacher of the world.

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:9

"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 doth Paul also most exhort those who have achieved the greater part.

"Since the day we heard it," saith 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 ye 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 ye may be filled," show this.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:9

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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:9

And, "that ye may be filled," he saith; not, "that ye may receive," for they had received; but "that ye 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 ye 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 ye must be brought unto Him, ye have learnt, but it remains for you to learn this, and why He sent the Son. "In all spiritual wisdom," he saith, "and understanding." For since the philosophers deceived them; I wish you, he saith, 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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:13

"Who delivered us," he saith, "from the power of darkness."

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 saith, 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 saith, "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 hath delivered us who lay in the pit; in the second place, that He hath not only delivered us, but also hath translated us into a kingdom. "Who delivered us." He said not, hath 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 saith, "And translated us," just as if one were to lead over a soldier from one position to another. And he said not, "hath led over"; nor yet "hath 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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:13

"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 saith elsewhere also: "If we endure, we shall also reign with Him." He hath 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 saith 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 thou hearest that the whole is of the Father, thou shouldest suppose the Son excluded, he ascribes the whole to the Son, and the whole to the Father.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:18

"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," saith 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,

"That He might have the preeminence." 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, 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 preeminence," 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 on Colossians 3

[AD 407] John Chrysostom on Colossians 1:28

"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," saith 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 sayest thou, "every man"? Yea; this is what we are earnestly desirous of doing, he saith. 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 on Colossians 5

[AD 407] John Chrysostom on Colossians 1:20

"And...through Him to reconcile all things unto Himself." Lest thou shouldest think that He undertook the office of a minister only, he saith, "unto Himself." 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 thou shouldest think that it is one thing merely, or that the Cross is anything of itself, he saith "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 amongst "the things in the heavens"? Was war and battle there also? How then do we pray, saying, "Thy will be done, as in heaven, so on earth"? What is it then? The earth was divided from heaven, the Angels were become enemies to men, through seeing the Lord insulted. "To sum up," he saith, "all things in Christ, the things in the heavens, and the things upon the earth." How? The things in heaven indeed in this way: He translated Man thither, 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, and to show that the Son also had been received up thither. 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 repenteth, much more will they over so many.

All this God's power hath wrought. Why then place ye confidence in Angels? saith 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? Wouldest thou 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. Not so however now, but, on the contrary, they sang upon the earth with exceeding joy. And He led these down to men, 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 saith, even men appeared well-pleasing to Him thereafter. What is "good will"? 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 ye despise not one of these little ones, for their Angels do always behold the face of My Father which is in heaven." For each believer hath an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, "The Angel that feedeth me, and delivereth me from my youth." 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.

Source: Homily on Colossians 3

[AD 407] John Chrysostom on Colossians 1:29

"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 saith, "according to His working which worketh 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 saith, "Through the will of God." 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 on Colossians 5

[AD 407] John Chrysostom on Colossians 1:26

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 doth also in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other created power, but only the Son of God knew. And he said, not simply hid, but "quite hid," and that even if it hath 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 saith not yet. "From the ages," from the beginning, as one might say. And with reason he calleth that a mystery, which none knew, save God. And where hid? In Christ; as he saith in the Epistle to the Ephesians, or as when the Prophet saith, "From everlasting even to everlasting Thou art." But now hath been manifested, he saith, "to His saints." So that it is altogether of the dispensation of God. "But now hath been manifested," he saith. He saith not, "is come to pass," but, "hath been manifested to His saints." So that it is even now still hid, since it hath been manifested to His saints alone.

Source: Homily on Colossians 5

[AD 407] John Chrysostom on Colossians 1:6

Ver. 6. "Which is 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 doth 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 ye 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, saith 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 ye received it, so soon ye knew the grace of God. What then forthwith gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?

Source: Homily on Colossians 1

[AD 407] John Chrysostom on Colossians 1:25

"Of which I was made," saith 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 ye 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 ye would not otherwise have received the word. "For you," he saith, "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 saith. 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 ye are able to hear it, and cometh not of neglect, but to the end ye may receive it. For God doeth not all things on a sudden, but useth condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old.

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:11

"Strengthened with all power." He is here speaking of trials and persecutions. We pray that ye might be filled with strength, that ye faint not for sorrow, nor despair. "According to the might of His glory." But that ye may take up again such forwardness as it becometh the power of His glory to give. "Unto all patience and long-suffering." What he saith is of this sort. Summarily, he saith, we pray that ye 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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on 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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:5

Ver. 5. "Because of the hope which is laid up for you in the heavens."

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 ye are securing for yourselves a noble reception in heaven." "Because of the hope," he saith, "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," saith 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 doth not say, "of the preaching," but he calleth it the "Gospel," continually reminding them of God's benefits. And having first praised them, he next reminds them of these.

Source: Homily on Colossians 1

[AD 407] John Chrysostom on Colossians 1:16

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" 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 saith, "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 amongst the "powers." "All things," he saith, "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 doth 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," is speaking not concerning substance, but operation. For, that thou mayest 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.

Source: Homily on Colossians 3

[AD 407] John Chrysostom on Colossians 1:15

"Who is the image of the invisible God, the First-born of all creation."

We light here upon a question of heresy. So it were well we should put it off to-day and proceed with it to-morrow, addressing it to your ears when they are fresh.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:15

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 wilt thou 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 hath 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 amongst us, ought to be exactly similar, as, for example, in respect of the features and the likeness. But here indeed amongst 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," saith 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." 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 hath 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" 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.

Source: Homily on Colossians 3

[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. But lest, on hearing of "the power of darkness," thou shouldest 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 saith, 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 hath 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 ye were not willing.

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:21-22

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. Ye were both enemies, he saith, and ye did the works of enemies.

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:21-22

"Yet now hath 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," 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 hath not only delivered from sins, but hath also placed amongst 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 hath 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, hath 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 on Colossians 4

[AD 407] John Chrysostom on Colossians 1:27

Let not others therefore deceive you, for they know not. Why to them alone? "To whom He was pleased," he saith. See how everywhere He stops the mouth of their questions. "To whom God was pleased to make known," he saith. 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 hath 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." 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 serveth 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 are become the body of The Master of the Angels and the Archangels; from not knowing even what God is, they are become all at once sharers even in God's throne. Wouldest thou 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 worshiped 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 standeth with Angels, that it is removed thither. 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 saith, "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 ruleth 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 saith, "the hope of glory, whom we proclaim," bringing Him from above.

Source: Homily on Colossians 5

[AD 407] John Chrysostom on Colossians 1:4

Ver. 4. "Having heard of your faith in Christ Jesus."

A little above he said, "our Lord." "He," saith 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." (Matt. i. 21.)

Ver. 4. "Having heard of your faith in Christ Jesus, and of the love which ye 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 saith, "which ye have toward all the saints," not toward this one and that: of course then toward us also.

Source: Homily on Colossians 1

[AD 407] John Chrysostom on Colossians 1:7-8

Ver. 7. "Even as ye learned of Epaphras our beloved fellow-servant."

He, it is probable, had preached there. "Ye learned" the Gospel. Then to show the trust-worthiness 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 saith, 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," saith he, "faithful," that is, true. How, "a minister on your behalf"? In that he had gone to him. "Who also declared to us," saith 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," saith 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.

Source: Homily on Colossians 1

[AD 407] John Chrysostom on Colossians 1:12

"Unto all patience and longsuffering," he saith, "with joy, giving thanks" 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": but in this place he mentions the things which were already theirs, for these are the causes of the other. And he doth the same in many places. For that which hath already come to pass gains belief, and more carries the hearer along with it. "With joy," he saith, "giving thanks" to God. The connection is this. We cease not praying for you, and giving thanks for the benefits already received.

Seest thou 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 hath taken away." 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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:12

"To Him who made us meet to be partakers of the inheritance of the saints in light." He hath said a great thing. What has been given, he saith, is of this nature; He hath 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 hath 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 saith here; that He hath not only given us the honor, but hath 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 hath appointed us a place with the saints. But he did not say simply placed us, but hath 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 doth not say this, but with the inheritance adds the portion also. But why doth 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 doth no one show forth, but the whole is of His free gift. Therefore He saith, "When ye have done all, say, We are unprofitable servants, for we have done that which was our duty to do." "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.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:3

Ver. 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.

Source: Homily on Colossians 1

[AD 407] John Chrysostom on Colossians 1:24

"Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His Body's sake, which is the Church." 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 saith, "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 saith, 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 thee, 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, ye 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 was gone, his lieutenant should succeed to his wounds until the battle were brought to a close.

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:24

Next, that for His sake also he doeth these things, hearken: "For His Body's sake," he saith, 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"; and again, "We are ambassadors on behalf of Christ; as though God were entreating by us." So also here he saith, "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 saith, and even after His death He suffers; seeing that still there remains a deficiency. The same thing he doeth in another way in the Epistle to the Romans, saying, "Who also maketh intercession for us," showing that He was not satisfied with His death alone, but even afterwards He doeth countless things.

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:24

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 hath knitted us unto Himself. Why then introduce Angels between? "Whereof I was made," he saith, "a minister." Why introduce Angels besides? "I am a minister."

Source: Homily on Colossians 4

[AD 407] John Chrysostom on Colossians 1:19

"For it was the good pleasure of the Father, that in Him should all the fullness dwell."

Whatsoever things are of the Father, these he saith 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 hath 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 hath no cause to assign but the will of God: for this is the import of, "it was the good pleasure...in Him."

Source: Homily on Colossians 3

[AD 407] John Chrysostom on Colossians 1:1-2

"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 hath used the expression "through." "And Timothy the brother," he saith; of course then he too was an Apostle, and probably also known to them. "To the saints which are at Colossae." This was a city of Phrygia, as is plain from Laodicea's being near to it. "And faithful brethren in Christ." Whence, saith he art thou made a saint? Tell me. Whence art thou called faithful? Is it not because thou wert sanctified through death? Is it not because thou hast faith in Christ? Whence art thou made a brother? for neither in deed, nor in word, nor in achievement didst thou show thyself faithful. Tell me, whence is it that thou hast been entrusted with so great mysteries? Is it not because of Christ?

"Grace to you and peace from God our Father." Whence cometh grace to you? Whence peace? "From God," saith he, "our Father." Although he useth 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 thee a saint? Who faithful? Who a son of God? He who made thee worthy to be trusted, the same is also the cause of thy 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 on Colossians 1

[AD 407] John Chrysostom on Colossians 1:14

For He indeed translated us, but the Son furnished the cause. For what saith 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 on Colossians 2

[AD 407] John Chrysostom on Colossians 1:14

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 whilst continuing in their sins; but thus it is an easier thing, so that He prepared the way for the gift. What sayest thou? He Himself loosed thee from thy sins: surely then He Himself also hath brought thee nigh; already he has laid by anticipation the foundation of his doctrine.

Source: Homily on Colossians 2

[AD 407] John Chrysostom on Colossians 1:17

"And He is before all things," he saith. 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 saith, "all things consist." How "consist" in one who was not? So that the things also done through Angels are of Him.

Source: Homily on Colossians 3

[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 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 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 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 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 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 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 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 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 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 1:10

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 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 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 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 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 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 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 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 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 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 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 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 604] Gregory the Dialogist on Colossians 1:16

We have said there are nine orders of angels, because we know from the testimony of sacred Scripture that there are angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim, and seraphim. The apostle Paul also enumerates the names of four orders to the Ephesians, saying: "Above every principality, and power, and virtue, and domination." Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities, or dominations." He had already described dominations, principalities, and powers when speaking to the Ephesians; but when about to say these things also to the Colossians, he added thrones, about which he had not yet said anything to the Ephesians. Therefore, when thrones are joined to those four which he mentioned to the Ephesians—that is, principalities, powers, virtues, and dominations—there are five orders that are specifically expressed. When angels and archangels, cherubim and seraphim are added to these, without doubt nine orders of angels are found to exist.

Source: Forty Gospel Homilies, Homily 34

[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 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 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 1107] Theophylact of Ohrid on Colossians 1:10

I pray, he says, that you may come to know that the Only-Begotten saved you, so that you would walk worthily, that is, live virtuously. For whoever has come to know the love of God for mankind and that He delivered His Son for us, how would such a person not strive to deliver himself to the labors of virtue and take up his cross? For the word "to walk" (περιπατήσαι – to walk, to go about constantly), as has been said, denotes life and activity. And everywhere he joins activity with faith. In other words: I pray not only, he says, that you may learn, but also that you may show your knowledge in deeds as well; for the one who knows but does not act will be punished. Notice how he constantly calls activity a walking, showing thereby that just as walking (περιπάτησις) is always necessary for us, so too is the best life necessary.

So, he says, live in such a way that you please God in everything. How so? In no other way than by every good deed. For where there is every good deed, there is every pleasing of God. And see how he everywhere adds the word "every": in all wisdom, in every good deed, in all pleasing, and in all patience — showing that they have this even now, but not all of it. That is why they must reach perfection. "Bearing fruit and growing in the knowledge of God." Just as, he says, you have come to know God more than the ancients, so also in life you must grow in proportion to your knowledge. For how great must the virtue be of one who has been deemed worthy to know God and even to become a son of God? Or else: you must bear fruit — good works — but in such a way that you also have the knowledge of God as you ought, and not as you now imagine that you have. For what is the benefit of life and activity if you do not know the Son of God? See then how above he said that the knowledge of God is needed in order to walk worthily of the Lord; and now again he requires that they grow in good works so as to simultaneously know God, because the one is closely joined with the other.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:23

Since he ascribed everything to the Son, Who delivered from all things by His death, lest they should say: after this there is no need for our labors, he says that it is necessary to abide in the faith. Therefore do not be frivolous and do not lose heart. Since it is possible, even while abiding in the faith, to waver, he adds: "firm and steadfast," that is, without wavering, and not only this, but also "not falling away." I require nothing difficult of you, he says, but only that you not depart from Christ. For He is the hope of the gospel, and all who have received the gospel must hope in Him as the one who granted peace. Therefore, he who ascribes peace to the angels departs from Christ. Thus, in virtue it is possible to waver a little, but in faith it is not. In this way, he requires nothing difficult at all.

Their own selves, first of all, he puts forward as witnesses, and then the whole world. And he did not say "is proclaimed," but "has been proclaimed," that is, something in which they have already believed. So then, be ashamed both of yourselves and of all other people — to believe otherwise.

And this serves as a confirmation of the Gospel, that Paul himself is its preacher. For his name is great, since he is glorified everywhere and even as if he ruled over the universe. And by calling himself a servant, he urged even more toward obedience. For, he says, I do not speak my own things, but I serve Another, namely God. Therefore you will obey Him.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:9

"Therefore" – why? Since, he says, we heard about your faith and love, we, filled with good hopes regarding the future, pray for you not one day, not two, but from the time we heard about this. By this he both shows his love and subtly reproaches them, since even with the help of his love they did not become more perfect. Note then that one must pray much and unceasingly, and that Paul constantly prayed and, even without achieving the fulfillment of his prayer, did not desist from it.

He does not call them either entirely imperfect or entirely perfect. For he did not say: that you may receive, but "that you may be filled." You, he says, have, but not everything. That you have been brought to God, this you know, but that you have been brought through the Son, this you lack, and I pray that you may be filled with this. For the will of God and His good pleasure consists in this: that the Son was given for us, and not angels. Therefore, by understanding, comprehend the increase of knowledge.

Since they were being deceived by philosophers, he says: I desire that you come to know the teaching through spiritual wisdom, and not through human wisdom, which is now leading you astray, which makes us consider ourselves knowledgeable. And if, in order to comprehend the will of God, spiritual wisdom is needed, what shall we say about those who boast that they have come to know the essence of God through external wisdom?

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:13

Not only is it important that He deemed us worthy of the Kingdom, but also what we were before this. For it is not the same thing to give something to the worthy and to the unworthy, as he also says in the Epistle to the Romans: "scarcely for a righteous man will one die" (Rom. 5:7). So then, He delivered us who were under the power of darkness, that is, of error and the tyranny of the devil. And he did not simply say "from darkness," but "from the power of darkness." For he had great power over us and ruled over us. Of course, it is grievous to be simply under the devil, but to be under the devil with power is even more grievous. And he did not say "led out," but "delivered," showing that we, like captives, were languishing.

It is a great thing to deliver from darkness, but to bring into the Kingdom besides — this is far greater. And not simply so, but so that we might reign together with the beloved Son — we who were enemies and dwelt in darkness. Of which he also speaks in another place: "if we endure, we shall also reign with Him" (2 Tim. 2:12). And he did not say "transferred" (for then everything would belong to the one who transferred), but "brought over" (translated), so that here something might belong to us as well. By this expression he shows that for the power of God this is as easy as for someone to move a soldier from one place to another.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:18

Having spoken of the dignity of the Son, he then speaks also of His love for mankind. For being above all, as Creator and Almighty, He united Himself with those below. And he did not say: the head "of the fullness of the church," but – "of the body," in order to show the reality of His kinship with us, that He took on the same flesh as ours, and did not bring it from heaven. For Paul used the word "Church" in the sense of the entire human race, as if saying: even by birth according to the flesh, He is the first among men, as the head.

"Firstfruits," he says, He is of the resurrection, as having risen before all. And since He loosed the pangs of death, naturally He is also called the firstborn. But as firstfruits, He also has followers after Him in the rest of mankind. For firstfruits are the firstfruits of something. And just as in one sheaf offered as firstfruits the entire harvest is blessed, so also we all through Him have been sanctified and brought to God, and in the resurrection of one body all of nature has been deemed worthy of resurrection.

"In all things," that is, in everything that we behold around Him. For He was both born from the Father before all, and is first among all as the Head of the Church, and rose before all as the firstfruits, having granted them incorruption. And there were those who rose before, but they died again. But He rose and does not die. And note, "firstborn" here is as the firstfruits of the resurrection, because this is the same as a new birth; but there it does not say "firstfruits of creation," although He is the firstborn. For the mode of existence is not the same: He was begotten, while the creature was created.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:8

That is, the spiritual love which you have for me. For the most enduring love is love in the spirit. Every other love—both natural love, such as the love of parents for children and children for parents, and love based on friendship and companionship—is not enduring.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:1

Immediately and from the very beginning he imperceptibly refutes their way of thinking. For he is an apostle not of angels, but of Jesus Christ, and the will of God is that he is an apostle of that Christ, and not of angels. So if I am an apostle "by the will of God," then it is clear that I preach the truth. What then? That through the Son we have been brought to God, that we have been freed from Jewish and Greek observances. And notice, the preposition "by" (δια) is placed before the word θεός, which signified God the Father. He was also an apostle, it seems; probably he was also known to them.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:28

We preach, but not the angels. How then after this do you consider them ministers? And he expressively said: καταγγέλλομεν – we proclaim below, that is, as if bringing Him down from on high,

Not in a commanding way and not with compulsion. For this too is characteristic of divine goodness — to draw to itself not by force, but through exhortation and teaching. By "admonishing" you may understand the lessons of the active life, and by "teaching" — the explanation of dogmas.

To teach this successfully, all manner of wisdom is needed, borrowing what is necessary now from Scripture, now from reason, now from Greek writers, just as Paul also taught the Athenians by way of their own altar.

What do you say? "Every man"? Yes, he says, we are concerned about this. But if this is not fulfilled, it is not our fault. And "perfect" not in the law and not in relation to the angels, but "in Christ Jesus," that is, in the knowledge of Christ; for that is imperfect.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:20

"Through Him," that is: having Himself accomplished salvation, He granted it to us. But lest you think that He assumed the role of a servant, he says: "to Himself," that is, He Himself reconciled people to Himself. And in another place he said: was reconciling with God; consequently, what belongs to the Father also belongs to the Son. And he did not say: καταλλάξαι – to reconcile, but – ἀποκαταλλάξαι – to reconcile again, which means: to restore us – people – as a debt long owed, and to reconcile completely, so that we would no longer be enemies to Him. For not only was reconciliation given, but the very means of reconciliation, that is, the slaying of the Son, has exceedingly great power.

Reconciliation points to enmity, and peacemaking points to war. For we were both enemies and adversaries of God. Thus, reconciliation is a great thing, but through Himself it is even greater, and moreover through "Blood" and the "cross," a shameful death. For He did not reconcile by means of words, as an ambassador, but by giving up Himself. And having said, "By the blood of the cross," he did not stop, but added, "His," so that you would not think that the cross has power in and of itself. For it was not simply the cross that saved, but specifically His cross.

That He reconciled the earthly things is understandable, for each person was at enmity both with himself and with one another, and we were even enemies of the angelic life. But the heavenly things — in what way? The earth was separated from heaven, the angels were at enmity with men, seeing their Master insulted; therefore they were also sent for punishment, as for example to David (2 Sam. 24:17), to the Sodomites (Gen. 19:15), and to the valley of weeping. So the Son, having brought man, the enemy and adversary, up to heaven, also caused the angels to appear on earth singing and accompanying every believer. And it seems to me that Paul was caught up to heaven in order to learn how men dwell in heaven, and the Son ascended there. Thus, for earthly things there is a twofold peace: in relation to the heavenly beings and in relation to oneself, but in heaven there is only a single peace. For at last they were reconciled with us and rejoice in the salvation of so many. How then after this do you, Colossians, say that you were brought to God by angels? For they are far too removed from reconciling us with God, since they were even hostile to us, and if God Himself had not reconciled us with them, we would have had no peace.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:29

He was not satisfied with merely naming the labor, but added the word "I strive," in order to show the vigilance, the strictness of his life, and everything else that is characteristic of those who strive. So then, if I labor for your benefit, how much more ought you to labor?

Having said "I labor," he shows that this too is the work of God. For He who gives me strength for this clearly desires it. Therefore at the beginning he also said: "an Apostle by the will of God." He shows by this also that many wage war against him. For the power of God would be manifested more strongly when there would be many opponents.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:26

Having spoken about what we have received, Paul points to yet another advantage, namely that before us no one knew this mystery. He calls a mystery that which no one knew except God, and not simply "hidden" (κεκρυμμένον), but "concealed" (ἀποκεκρυμμένον). And the expression "from the ages" means: since the ages began.

This is His dispensation, that the mystery is now revealed. He did not say "accomplished," but "revealed." However, even now it is not for all, but for His saints. So that even now it remains hidden from some. Therefore let not those people deceive you, for they do not know it.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:6

He speaks as if about some animate object: "which is present." It did not come to you, he says, and then depart, but is present and reigns among you. By this he encourages them. And since many become more steadfast when they have companions, he adds: "and in all the world." It is everywhere present, everywhere standing firm. "Brings forth fruit" by works, "increases," because constantly many are joining this faith. But it would not bring forth fruit if it were not firm. For trees also bear more fruit when they are firmly rooted. As before, he predisposes them toward himself with praises, so that they would not fall away, even if they wanted to. For if the Gospel was preached in the same manner to everyone, including you, then how is it that some teach otherwise? Brings forth, he says, fruits and increases the Gospel among you from the day you came to know grace. In what way? Not by deception and empty words, but by truth, that is, by extraordinary signs and deeds.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:25

He says: I am a servant, and of myself I do nothing. But if I am a servant, how then do you put forward the angels as servants?

By the words "according to the dispensation of God," he either says that the Lord, having ascended into heaven, sent us to preach so that you would not be abandoned and fall into despair; or he says: He permitted me to persecute the Church chiefly so that I would become worthy of trust in preaching. Or else: He did not seek works or virtue, but faith and baptism. And in this lies the greatest "dispensation of God." For who could be saved if works were required? Or else, in the words "according to the dispensation of God, which was given to me for you," that is, for people belonging to paganism, he simply speaks of the grace and power that God gave him to enlighten the Gentiles. For to persuade people who are darkened, foolish, and disobedient to accept such doctrines is not a matter of Paul's power, but of God's dispensation. And just as he called his sufferings belonging to Christ, so also concerning the spread of this teaching among them he says that it is a work of God. By the word "to fulfill," he shows that something is lacking to them. Note also in this the "dispensation of God," that the mystery has now been told to them, that they have become capable of receiving it. For God, arranging all things providentially, also providentially brought it about, of course, that the mystery was revealed now, when people could more readily accept it. Therefore, those who are scandalized by the words that in the last days the Son will bring us are foolish.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:11

We pray that you may attain perfection, "being strengthened with all power." Against what? Against temptations and persecutions, so that you do not become careless and do not fall into despair.

To grant you such power as is fitting for Him to give, that is, ineffable and boundless, such as it is possible for a person to receive. Here is great encouragement. For he did not say: according to power, but "according to might," which is greater, as if saying: everywhere His glory is mighty. Therefore, do not grow faint in afflictions, for you shall prevail, as is natural for those who serve such a mighty and glorious Master.

"Being strengthened with all patience," that is, in relation to outsiders, and "longsuffering," that is, in mutual relations. For the one who is longsuffering is he who has the ability to repay and does not repay, while the one who is patient is he who cannot do so. Therefore, patience is not attributed to God, but rather longsuffering, since He is able to crush but refrains from doing so. "With all" means not only now and then no more after that. So, if we bring the words together, he says the following: we pray that you may perfectly receive the knowledge of the teaching, not according to worldly wisdom but spiritual wisdom, and that you may lead a virtuous life, so as to firmly withstand temptations, having received power and strength from God — to show patience toward outsiders and longsuffering toward the brethren.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:5

You love, he says, the saints not out of human calculations, but in hope of future blessings; or else: we thank God that you are to inherit incorruptible blessings. For it is not laid up on earth, where it would be subject to corruption, but in heaven, where it is both intact and secure. Therefore, do not waver in hope: for what is laid up for you is in a safe place, and this pertains to those who have undergone trials, so that they would not seek deliverance from them here, and would not lose heart in trials, since they have a great reward. He did not say "preaching," but "of the gospel," in order to remind them of the benefactions of God, for the gospel is a proclamation of good. But if it is the word of truth, then there is no falsehood in it. How then do you make it false by not believing as you were formerly taught by it, namely through Christ the Savior? And who was the preacher there? Epaphras, as is evident from what follows.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:16

"By Him" is said instead of "through Him," as he will show later. That which could be doubted, namely concerning heavenly things, he placed first. So then, if the angels were created through Him, how are they before Him?

Leaving without explanation the visible, since there was no doubt about it, he speaks in detail about what was doubted — the invisible. But he did not present all the heavenly ranks individually, as if indicating very little out of much. For invisible, of course, are also the archangels and our souls. What is said about those applies to these as well.

Here is what he expressed above by the word "in Him" (ἐν αὐτῷ), he now expresses by the word "through Him" (δι' αὐτοῦ), just as the Evangelist John says: "all things were made through Him" (δι' αὐτοῦ) (John 1:3). But having said "all things," he did not include the Spirit. For the Spirit is not one of all those things, but is one absolutely, just as there is one God and one Lord. So then, everything that has being was created through Him. Then, lest you consider Him a servant, he adds: "and for Him" (εἰς αὐτόν), that is, all things are held together in Him. He not only created, but He also sustains all things, so that if creation were deprived of His providence, it would perish. And he did not say "sustains," but much more subtly: "all things rest upon Him and are held together by Him." And this alone, namely that they (created things) rest upon Him, is sufficient for their support and preservation. But this means no less than to create, and even more — especially as it concerns us. For we too produce on occasion a garment or a dwelling, but we cannot preserve it from corruption; whereas He both created and preserves.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:2

Colossae is a city of Phrygia, which is now called Chonae — this is evident from the fact that Laodicea is a neighboring country to it. From what then did you become saints? Was it not through baptism into the death of Christ? Why are you called faithful? Is it not because you believe in Christ? Is it not because such mysteries have been entrusted to you by Christ? For we are called faithful not only because we have believed, but also because mysteries have been entrusted to us by God, which even the angels did not know. Why brethren? Is it on account of your own deeds or virtue? No, but in Christ. How then after this do you ascribe to the angels the bringing of us to God?

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:15

The Apostle sets forth here the glory of nature and the greatness of the dignity of the Only-Begotten. "Who," he says, "is the image of God"; consequently, exactly alike, differing in nothing. There is no measure for the greatness of Him, so that, having measured, you could say how much He falls short in comparison with the Father. If He were an image as a man, then you would have something to say in this regard, because the image of a man never reaches the Prototype. But since He is an image as God and the Son of God, that is, the image of the invisible God, perfectly alike, evidently an invisible image. For among us, when human art, which often errs, makes a representation, it does not have full likeness; but where God is, there is no error, no deviation — therefore there is also full likeness. But if the Son did not have full likeness to the invisible God, then what prevents the angels also from being the image of God? For they too are invisible. Yet angels are never called the image of God. And note the precision of Holy Scripture: it calls man the image of God and a son, but never an angel; because in that case those hearing of the loftiness of angelic nature could easily fall into impiety, thinking that an angel has equal dignity with God. But as for man, his insignificance and lowliness guards us from thinking anything of the sort. So then, consider: the Only-Begotten, being both — image and invisible — by being "image" differs from the angels, who, although invisible, are not images; and by being "invisible" differs from men, who, although they themselves are called the image of God, are not invisible. Thus He alone is the perfect "image" of God, free from all dissimilarity. And if the Arians still object that an image is not consubstantial with the prototype, let them listen to Scripture, which says that Seth is the image of Adam. Is he then not consubstantial with Adam? Thus, although artificial images are not identical in essence, natural ones have entirely the same essence.

Having said that He is the image of the invisible God, he adds this as well. Here is a great stumbling block for the Arians. Since, they say, He is called "born before all creation," He is therefore the first of creatures. But the apostle did not say "first-created," but "firstborn." Either you will give Him brothers, and He will be the firstborn in relation to me, a frog, a stone, and other such worthless things, and will share one essence with all of this? For the Firstborn, of course, shares one essence with those in relation to whom He is called the Firstborn. But this blasphemy falls upon your own head. For it is ungodly to think this way about the incomparable glory of the Creator. Moreover, the word "firstborn" is used in Scripture not at all in contrast to subsequent children, but absolutely, and means simply — firstborn. So also from the Theotokos Mary He was born as firstborn according to the flesh, though He had no brothers after Him at all; for He is the Only-begotten even by birth from Her. In the same way, by birth from the Father He is the Firstborn not in contrast to other creatures, but absolutely; for He is the Only-begotten by His heavenly birth as well. So then, what should now be said in refutation of the question at hand and in exposure of the opinion of the Colossians? Lest they think that He is younger than the angels, since the ancients were led to God through them, and now it is said that He leads to God, he wants to show that the Son exists before all creation. In what way? Through birth. Therefore, He exists even before the angels, and moreover in such a way that He Himself also created them. So if the angels also served in the Old Testament, this is His arrangement. And note the wisdom of the apostle: lest you, having heard that He is before all creation, consider Him without a beginning, he instructs you that He has a Father and is born from Him. And since both He and all things are from God, this very fact shows that it is one thing that the One came forth as a Son from the Father, and another that the others, as creatures, were created by this very Son. Therefore he adds.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:27

Lest you should ask why it was revealed only to the saints and not to all, he added: "to whom He willed." And the will of God is always supremely wise. Of course, he could have said "to the worthy," but he did not say this, wishing to teach humility to those who were deemed worthy of this, so that they, knowing that they received the revelation by the blessing or grace of God, would think of themselves humbly and not highly, as though they had received it by merit. And giving weight to what had been accomplished, he did not simply say "to make known the glory of the mystery," but "the riches of the glory" of the mystery, which was made manifest in a special way among the Gentiles, as he also says elsewhere: and the Gentiles glorified God for His mercy (cf. Rom. 15:9). For although it is revealed to others as well, it is not to such a degree as to those who were more senseless than stones and who worshipped stones and creeping things. Just as if someone were to take a mangy and emaciated dog, unable even to move, and make him a man and seat him on a royal throne, he would be glorified more than if he had done this for a man who was not greatly in need. And he well said: "in this mystery." For there are other mysteries too, but this is the mystery par excellence, which no one knew, which runs contrary to common custom and expectation — namely, the reception of the Gentiles into the Church.

Explaining what "riches" is and what "mystery" is, he says: "Christ in you," that is, that you have come to know Christ and He is in you. And he sets this forth with praise, in order to attract them more strongly. For if Christ is in you, then how do you call the angels benefactors? And "the hope of glory" is Christ, because through Him we hope to attain eternal glory; or because Christ is our glorious and unashamed hope.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:4

We thank God, he says, because we heard from Epaphroditus about your faith in Christ Jesus, and not in angels. Through this he predisposes them toward himself. Because these names—Christ and Jesus—are symbols of beneficence; for He received anointing for our sake, and He Himself saved His people from their transgressions. Not to this one or that one, but to all; consequently, to us as well, so that you will listen to us with pleasure. This is the speech of a man predisposing them toward himself. By love he means almsgiving and fellowship, as in other places as well.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:12

Having the intention to accuse them of acting incorrectly in the matter of teaching, he first speaks affectionately, so that it would not seem that he accuses them as an enemy. Therefore, having first said: I pray for you, that He may grant you such and such blessings (which is completely uncharacteristic of an enemy), he now says: with joy I give thanks for the blessings that you have. Therefore I accuse you not out of enmity, but out of love. I would even wish to constantly praise you, but necessity compels me to reproach. He does the same in the Epistles to the Corinthians. And he imperceptibly leads them to the word about the Son. For if I give thanks with joy, it means you possessed great blessings. But these were granted by the Master — the Son, and not by servants — the angels. Why did he say "I give thanks with joy"? Because it is possible to give thanks even in sorrow, as Job gave thanks, although he was in grief: "The Lord gave, and the Lord has taken away" (Job 1:21). And let no one say that he was not stung by sorrow, because in that case one would also destroy his praise, if he bore it without feeling. He grieved, but was not crushed.

How much, he says, is given, that you not only became rich, but also received the power and ability to appear worthy recipients of such gifts. For example: if a king entrusted some position of authority to a person of small talents, he would have given the dignity, but would not have made him capable of worthily carrying it out; in such a case, this honor would often subject him to ridicule. But God both honored us and made us capable of receiving it. And the double honor is that He made us capable of receiving the gift.

That is, the One who placed you with the saints — and not simply so, but who granted you to enjoy the same blessings, which is what is indicated by the word "participation." For it is possible to live in one and the same city but not have an equal share, and again: it is possible to partake in one and the same inheritance but not have the same portion, just as, for example, we all have one and the same inheritance of the Church, but one person has one portion and another has a different one. But here He granted both the same inheritance and the same portion. And everywhere he uses the word "inheritance" (κλήρος) in order to show that just as an inheritance depends not on human effort but rather, it seems, on fortune, so too we are not deemed worthy of the Kingdom for our virtues, but everything depends on the divine gift. Therefore, "when," he says, "you have done all things, say: we are unprofitable servants; we have done what we were obliged to do" (Luke 17:10).

And future, and present, that is, in knowledge. For even now He has enlightened us, having revealed mysteries to us, and in the future He will reveal even more.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:3

He does not add the name of Christ here, although this was his custom, so as not to immediately, from the very first words, openly attack them and thereby turn them against the following content of the speech. Let those who diminish the Holy Spirit say, why is God our Father? Is it not through the Spirit? Who granted us what is great and surpasses the mind? Is it not the Spirit? How then after this do you diminish Him? Jesus Christ is our Lord, and not the servant-angels. Paul shows his love for us not only through thanksgiving, but also through unceasing prayer for us, for even those whom he had not seen, he always carried within himself.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:7

You, he says, have in fact come to know the grace just as Epaphras also taught you. For it was not one thing that happened in reality while he taught another. For he, most likely, preached to the Colossians. By this he shows that this man is worthy of trust. For I, Paul, would not have loved him if he were not a true preacher, and would not have called him a "fellow worker." That is, the true one. For your sake, he says, he served in matters befitting Christ. For the fact that he went to Paul, comforted him in his bonds, and informed him of the events in Colossae — this too was a service to Christ. And if Epaphras is a servant of Christ, how can you say that through angels you were brought to God?

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:24

Although it might seem inconsistent, it is actually very consistent. After he said: I was a minister of the gospel, from which I implore you not to fall away, he now shows that it is so true that I even suffer for it – and not only suffer, but also rejoice in these sufferings. And these sufferings are for you, in order to bring you benefit.

It would seem that this statement is vain and foolish, but no, on the contrary, it is full of great love for Christ. For he wishes to convince them that Christ even now still suffers for them, and that it is not through us, the apostles, that you come to God, but through Christ, albeit through our mediation (καν ημείς εν τω μέσω ώμεν). So then, what are you doing, falling away from the One who even after His death undergoes dangers for you? The meaning of his words is this: if Christ still had to suffer for you but departed and did not pay this debt, then I fulfill His debt, just as in the absence of a commander his assistant, protecting the army and occupying the commander's place, would receive wounds instead of him. For this reason he said "what is lacking" (υστέρημα), to show that, in his opinion, He has not yet endured everything. He loves us so much that even after His death, as though the former sufferings were not sufficient, He suffers in my body; for He was not content with His own death, but still performs countless acts of beneficence. Thus Paul says this not to exalt himself, but out of a desire to show that Christ even now still cares for them.

Having said that although I too suffer, but in reality these are the sufferings of Christ, he lends credibility to these words by saying that these sufferings also occur for the sake of His body. Therefore, do not consider these words boasting, but believe that He Who did not disdain to unite the Church with Himself, even now still suffers for her sake in my flesh. But if the Church is the Body of Christ and is one with Him as the Head, how then do you place angels between yourselves and thereby tear apart the unity?

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:19

"The fullness" of the Godhead, that is, if the Son and the Word was somewhere, then it was not His activity that dwelt there, but His very essence. And Paul finds no other cause for this than the good pleasure and will of God.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:22

Again he points to the manner of the reconciliation, namely – "in the body." In what way? Did He only undergo scourging and striking? No, but He also died the most shameful death.

Again he points to another benefaction, saying now the same thing that he expressed above with the words: "who made you capable." For not only, he says, did He free us from sins, but He also granted holiness, not an ordinary one, but holiness before His face, and blamelessness, and innocence, so that we would commit nothing that would deserve even simple reproach.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:14

Lest you, having heard that the Father delivered us, should think that the Son showed nothing good, he says further that the Son granted us very much. For He is the source of our being brought into the Kingdom, since He granted us redemption, that is, the forgiveness of sins. For if we had not been redeemed and freed from them, we would not have been brought into the Kingdom. Thus He paved for us the way to the gift of the Father. He did not say λύτρωσιν, but ἀπολύτρωσιν, that is, He completely delivered us, so that we would not then fall and become mortal, as partakers of Adam's sin. Therefore, if the Son delivered us, then He also brought us into the Kingdom. How then do you drag angels into this? Note also that the expression "in Whom" refers to the Son.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:21

Having said above that we were under the power of darkness, he now says that we were enemies in our minds, and he is not saying the same thing; but lest, having heard the first, you should consider it a matter of necessity, he adds the latter, in order to show that He reconciled us, even though we did not deserve this. For one who suffers by necessity is worthy of compassion, but one who voluntarily endures evil is worthy of rejection. So, he says, He reconciled us, completely unworthy as we were, even though we departed from Him not by compulsion or necessity, but voluntarily and willingly. And he speaks of this after having mentioned the heavenly beings, showing that the enmity did not at all originate from the heavenly beings, but from us. For they desired peace, and God likewise, but you did not want it. Therefore he did not say simply "being hostile," but "alienated," that is, not even thinking of returning. For you were enemies "in disposition," that is, by choice. And the calamity did not stop there, but was also manifested in evil deeds, that is, you were both enemies and acted as enemies. And by all this he shows that the angels had no power either to change our conviction or to free us from the devil, since they themselves were also our enemies, and the one who possessed us had not yet been bound. But Christ both bound the enemy and persuaded us to renounce him.

Source: Commentary on Colossians

[AD 1107] Theophylact of Ohrid on Colossians 1:17

He constantly returns to the same thing, so that by unceasing words, as by frequent blows, he might uproot the pernicious teaching. And notice, he did not say that He came into being before all, but – "is," which is proper to God. Where then is Paul of Samosata, who says that He received His beginning from Mary? And all things stand upon Him, as upon a foundation; it is in this sense precisely, as a foundation, that He is the firstborn of creation. But this shows not His consubstantiality with creation, but that all things are held together by Him.

Source: Commentary on Colossians

[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