Commentary on the Epistle to the Colossians

THEOPHYLACTI COMMENTARY ON THE EPISTLE TO THE COLOSSIANS

CHAPTER ONE

^A Ver. 1. *Paul, an apostle of Jesus Christ, by the will of God.* Right at the beginning, he secretly overturns their doctrines. For he is not an apostle of the angels, but of Jesus Christ; and this is the will of God, that he should be His apostle, not that of the angels. If, therefore, I am an apostle by the will of God, it is clear that I preach the truth. And what are these truths? That we have been brought to the Father by the Son; that we have been set free from Jewish and Greek observances. Note here that he attributes the preposition "by" (*per*) to the Father.

*And Timothy our brother.* Therefore, he also was an apostle; and it was likely that he, too, was known to them.

^B Ver. 2. *To the saints and faithful in Christ who are at Colossae.* Colossae is a city of Phrygia, now called Chonae; and it is clear from the fact that Laodicea is near to it. But whence have you become saints? Is it not through baptism into the death of Christ? Whence "faithful"? Is it not because you believe in Christ? Is it not because such great mysteries have been entrusted to you by Christ? For we are called faithful not only because we believe, but because mysteries have been entrusted to us by God, which not even the angels knew. Whence "brethren"? Perchance through your own works or the operations of your virtues? Not at all; but in Christ. Why then do you ascribe access to God to the angels?

*Grace to you and peace from God our Father.* He does not add the name of Christ here, although it is his custom to do so, lest by openly opposing them at the very outset of the epistle, he should cause them to recoil from the rest of the argument. ^C But let those who diminish the Spirit say here, whence is God called "our Father"? Is it not through the Spirit? The great things, those exceeding the grasp of our intellect, who has bestowed? Is it not the Spirit? How, therefore, do you diminish His authority?

Ver. 3. *We give thanks to God and the Father of our Lord Jesus Christ, always praying for you.* Jesus Christ is our Lord, not the angels, who are servants. He shows his love not only through thanksgiving, but also through his constant prayer for them, for he always held in his heart those whom he had not seen.

Ver. 4. *Hearing of your faith, which is in Christ Jesus.* We give thanks, he says, because we have heard from Epaphroditus of your faith, not that which you have in the angels, but that which you have in the Lord Jesus. Through...

^A this he also captures them. And these very names, Christ and Jesus, are symbols of grace. For he himself was anointed for our sake, and he himself saved the people from their sins.

And the love which you have to all the saints. Not to this one or that one, but to all. Therefore, also to us. So that you will also hear us gladly. These words are for his own sake. It seems to me that by "love" he means almsgiving and sharing, as in other places.

For the hope which is laid up for you in heaven. You love the saints, he says, not for any human reason, but because you hope for future good things; or, we give thanks because you are about to inherit the imperishable things. For they are not laid up on the earth, so that they might be corrupted, but in the heavens, so that they might have stability. Do not then doubt about the hope: for it is laid up in safety. This pertains to those who are tempted, so that they do not seek rest here, nor faint at temptations, as they have a great reward.

Which you heard before in the word of the truth of the Gospel. He did not say, "of the preaching," but, "of the Gospel," so as to remind them ^B of the benefits of God: for the Gospel is for good things. If it is the word of truth, there is no falsehood in it. How, then, do you make it false, by not believing, as you were previously taught by him, that salvation is through Christ? And who was the one who preached there? Epaphras, as is evident from what follows.

Which is present to you, as it is also in all the world. He spoke, "Present," as if of something living. It did not, he says, come to you and then depart, but it is present and prevails among you. By these things he encourages them. Since most are more strengthened when they have others who share the dogmas, he says: And in all the world. For it is everywhere, and everywhere it stands firm.

And it is bearing fruit and growing. Bearing fruit through works, growing because many are being brought into the faith at all times. But it would not bear fruit if it were not rooted. For trees indeed, when they are rooted, then do they bring forth more fruit.

As also in you. He anticipates them, as above, with praises, so that they might not fall away even if they wanted to. For if the Gospel was preached in this way both to everyone and to you, how is it that now some teach otherwise?

From the day you heard and knew the grace of God in truth. It bears ^C fruit, he says, and the Gospel grows in you from the day you knew the grace. How? Not in deception and idle words, but in truth, that is, in signs and wondrous works.

As you also learned from Epaphras. In this way you knew, he says, the grace by the very works, just as... ^D

^A he taught you. For not other things happened, and different things did he teach. For he, as it seems, preached to the Colossians.

*Of our beloved fellow-servant.* Here he shows the credibility of the man. For I, Paul, would not have loved him, if he were not a true herald, nor would I have called him a fellow-servant.

*Who is faithful.* That is, true.

*For you a minister of Christ.* For you, he says, he ministered in matters pertaining to Christ. For indeed then for him to go to Paul, and to comfort him in his bonds, and to make known to him the things concerning those at Colossae, was a ministry of Christ. But if Epaphras is a minister of Christ, how do you say that you were reconciled through angels?

^B *Who also made known to us your love in the Spirit.* That is, the spiritual charity which you have toward me. For this is stable, the love which is in the Spirit. But the other types of love, both natural ones, as of parents toward children, and children toward parents, and also friendly and companionable ones, are all unstable.

*VERS. 9. Therefore we also, from the day we heard, do not cease praying for you.* "Therefore"—why? Because, he says, we heard of your faith and love, conceiving good hope concerning future things, we pray for you, not one day, nor two, but from the time we heard these things. By these, however, he shows his own love toward them, and secretly reproves them; since, though aided by his prayers, they had not yet perfectly ^C collected themselves, nor amended. Observe, moreover, that we have need of many and assiduous prayers: and that Paul, always praying, and not yet obtaining, does not cease nevertheless.

*And to ask that you may be filled with the knowledge of his will.* By these things he shows them to be neither entirely imperfect, nor entirely perfect. For he did not say, "that you may receive," but, "that you may be filled." For you have it, but not the whole of it. And that you have been reconciled, you have indeed known; but that it is through the Son, this is lacking to you, which I ask to be filled. For it is the will and good pleasure of God that his Son be given for us, not angels. Therefore, understand "knowledge" as the addition of cognition.

*In all spiritual wisdom and understanding.* Because philosophers were deceiving them, "I desire," he says, "for you to learn that instruction in ^D spiritual wisdom, not according to the wisdom of men, by which, being deceived now, you think you know." But if it is necessary to use spiritual wisdom in order to learn the will of God, what will one say of those who boast that they have known the essence of God from external wisdom?

*VERS. 10. That you may walk worthily of the Lord.* I pray, he says, for you to learn that you have been saved through the Only-Begotten, in order that you may walk; that is, that you may live according to virtue. For whoever has learned the kindness of God...

^A and that He gave His Son for our sake, how would he not be eager to give himself over to the labors of virtue, and to take up his own cross? For "to walk" pertains to life and conduct, as has been said. And everywhere he connects conduct with faith. Furthermore, "We do not pray," he says, "only that you may learn, but that you may also demonstrate it in your works." For he who knows, without doing, is about to be punished. Observe, then, how he always calls conduct a "walk," demonstrating that just as walking is always necessary for us, so too is an excellent life.

"Per omnia placentes, in omni opere bono." That you may live in such a way, he says, that in all things you please God. And how will this be? It is not otherwise possible unless it be in every good work. For where there is every good work, there is the full pleasure of God. Consider, too, how everywhere he adds "every": "in every wisdom," and "in every good work," and "in all pleasing," and "in all long-suffering," ^B showing that they have these things even now, but not yet completely. Wherefore, it is necessary for them to attain perfection.

"Fructificantes et crescentes in agnitionem Dei." Just as, he says, you have known God more perfectly than the ancients did, so you also ought to grow in your life according to the measure of knowledge. For he who has been deemed worthy to know God, such that he is even a son of God, what kind of virtue does he require? Or, that you ought indeed to bear fruit by good works, but in such a way that you also have the knowledge of God as is fitting, and not as you now seem to have it. For what profit is there in life and conduct if you are ignorant of the Son of God? Observe also how, above, he said that they were in need of knowledge in order to walk worthily of the Lord; now, he again demands that they grow in good works, ^C in order that they may at the same time also know God; for each is constitutive of the other.

"In omni potentia confortati." We pray that you may be filled, "strengthened in all power." For what purpose? Against temptations and persecutions, so as not to grow weary nor to despair.

"Secundum potentiam gloriae ejus." That He may give you such power as it is fitting for Him to give—ineffable and infinite, that is—yet such as it is possible for a human being to receive. And there is great comfort here. For he did not say "power," but "might," which is greater, as if he were saying: "His glory prevails everywhere." Do not, then, be faint-hearted in your perils; for you shall be strengthened, as is fitting for those who serve such a mighty and glorious Master. ^D

"Ad omnem patientiam et longanimitatem." Strengthened unto all patience, toward those who are on the outside; and long-suffering, toward one another. For a person is long-suffering toward those whom he has the power to take revenge upon; he bears with...

^A them even though he might have the power to strike them down. Therefore, even in the case of God, it is not called patience but long-suffering, as He has the power to destroy but bears with them. And ^B towards all, not merely for the present, but not even afterwards. In order, therefore, to summarize the argument, he says this: We pray that you may perfectly receive the knowledge of the dogma, not in worldly wisdom, but in spiritual; and that you may have a life endowed with virtues, so that you may stand firmly against temptations, being strengthened, as it is fitting to be strengthened by God, so as to show patience toward those on the outside, and long-suffering toward the brethren.

VERS. 12. *With joy giving thanks to the Father.* Intending to accuse them ^C of not holding correctly regarding the dogma, he softens the opening remarks so that he may not appear to be accusing them as an enemy. Having therefore said previously, "I pray for you that this or that good may happen to you"—which is certainly not the action of an enemy—he says now, "With joy I give thanks for the blessings that have already been bestowed upon you." Therefore, I do not accuse you out of hatred, but out of charity; and I would have wished to be able to commend you entirely, but I am brought by necessity to accuse you. He does the same in the Epistle to the Corinthians. Silently, moreover, he leads them ^D to the discourse concerning the Son. For if I give thanks with joy, then the blessings that were previously in you are indeed great. And these, not slave angels, but the Lord the Son gave. But how did he say, "I give thanks with joy"? Because it is possible to give thanks even in sorrow; for instance, Job gave thanks even when he was in agony: "The Lord gave, the Lord has taken away" (Job I, 21). For one might not take from him the stinging—for in that way he would also take away his praise, if indeed he endured it like something senseless—but he was being stung, yet he was not wounded.

*Who made you worthy.* So great, he says, are the things ^C given to you, that they have not only made you rich, but have also given you sufficiency and the power to appear to have received these things worthily. For example: A king perhaps entrusts a prefecture to someone of slender means; he has given the rank, but he did not make the person capable of receiving the authority worthily or administering it. Whence the honor has often made him ridiculous. But God has both honored us and made us sufficient to receive the honor. The duplication of the honor ^D is that He also made us fit for the gift.

*Into the part of the lot of the saints.* That is, who has placed you with the saints; and not just simply so, but has also granted you to enjoy the same things, which is what is meant by the word "part." For it is possible to be registered in the same city, and yet not have the same part; and again, to be in the same lot, but not to have the same part: for instance, we are all in the same lot of the Church, but one has one part and another another. Here, however, He has accounted us worthy of the same lot and the same part.

He calls it a lot everywhere, to show that just as a lot is not a matter of human diligence, but seems rather to be a matter of fortune—so too we are not accounted worthy of the kingdom because of our own achievements, but the whole thing is of divine grace. ^A For this reason, He says, "When you have done all things, say that we are unprofitable servants: for we have done what we ought to have done."

"In the light." Both in the future and in the present, that is, in knowledge. For He has illuminated us even now, revealing to us the mysteries, and in the future He will give a clearer light.

VERS. 13. "Who has delivered us from the power of darkness." This is not the only great thing, that He accounted us worthy of the kingdom, but also [the fact of] what kind of people we were before. For it is not the same to give something to the worthy as it is to the unworthy; which He also says in the Epistle to the Romans: "For scarcely will a man die for a just man." Those, therefore, who were under the power of darkness, that is, of error and the tyranny of the devil. And He did not say, "from darkness," simply, ^B but, "from the power." For he had much power over us and ruled us. For it is grievous to be simply under the devil; but to be under his power, this is far more grievous. And He did not say, "He cast out," but, "He delivered," showing that we were being tormented like captives.

"And has translated us into the kingdom of the Son of His love." It is indeed a great thing to deliver us from darkness; but to introduce us also into the kingdom is far greater. And not simply, but so that we might reign together with the Son of His love, that is, with the Beloved, we who were enemies and immersed in darkness; which He also says in another place: "If we endure, we shall also reign together." He did not say, "He transferred" (for the whole would have been ^C the work of the transferrer), but, "He translated," so that something might be ours as well. He shows also by this word the ease of God's power, just as if one were to move a soldier from one place to another.

VERS. 14. "In whom we have redemption, the remission of sins." Lest, when you hear that the Father has delivered us, you should suppose that the Son has shown us no good, He says next that the Son has given us what is greater. For as to our being translated into the kingdom, He Himself is the cause, having granted us the redemption, that is, the remission of sins. For if we had not been redeemed and forgiven these things, we would not have been translated into the kingdom. ^D So He Himself prepared the way for the gift of the Father. He did not say, "redemption," simply, but, "perfect redemption" (ἀπολύτρωσιν); that is, He has redeemed us completely, so that we may no longer fall, nor become mortal as though liable to the sin of Adam. Since, therefore, the Son has redeemed, He also has reconciled us. How then do you say that this happened through angels? And note that "In whom" is spoken of the Son.

"Who is the image of the invisible God." The nature

^A of the noble, and the greatness of the dignity of the Only-begotten, he sets forth here. "Image," he says, "is of God": therefore it is unchangeable. For you do not have a measure of the magnitude, such that you could say how much it is diminished. For if it were an image as a man is, you would have something to say, namely that the image does not reach the archetype. But since the image is as God and the Son of God, the image in the case of the invisible God is unchangeable—and thus invisible. For in our case, since human art creates images, often failing, the image does not possess the unchangeable quality. But where there is God, there is nowhere a failure, nowhere an error; for this reason, there is the unchangeable quality. If, however, the Son did not possess the unchangeable quality toward the invisible God, what would prevent the angels from being images? For they too are invisible. And yet, the angel is nowhere called an image. And behold the precision of Holy Scripture: it calls man the image of God and a son, but the angel nowhere. For in that case, the height of the angelic nature would have quickly cast the hearers ^B into impiety, thinking the angel to be of the same dignity as God. But in the case of man, his insignificance and humility protect us so that we do not suspect any such thing. Conclude, therefore, that since the Only-begotten is both—that is, image and invisible—by virtue of being an image, he is distinguished from the angels, who are indeed invisible but not images; and by virtue of being invisible, he is distinguished from men, who are also indeed called images but not invisible. Therefore, he alone is properly and without any dissimilarity an image. But if the Arians still persist, saying that the image is not of the same essence as the primary archetype, let them hear Scripture saying that Seth was the image of Adam. Is he not therefore also of the same essence? Certainly, artificial images are not of the same essence; but natural ones are entirely of the same essence.

The firstborn of all creation.

^A What follows, then, is this: What does Paul mean now, by standing against the pressing problem and refuting the opinion of the Colossians? So that they might not think he is younger than the angels—since those of old were brought to God through them, while now he himself is said to bring them—he wishes to show that the Son is before all creation. How, while still existing? Through generation. Therefore, he is also prior to the angels, and in such a way that he himself created them. If, therefore, the angels ministered anything in the Old Testament, it is his. Observe, then, the wisdom of the Apostle: in order that you, upon hearing that he is before all creation, might not deem him unoriginate, he teaches you that he has a Father and is begotten from him. For since both he himself and all things are from God, this very thing shows that this one is other, and that one is other, and that the former is Son as from the Father, while the latter are as creatures created through this very Son. He carries on, therefore:

^B "For in him were all things created, those in the heavens and those upon the earth." "In him" is instead of "through him," as he himself will show hereafter. And that which was ambiguous, to wit, the things in the heavens, this he has placed first. If, therefore, the angels were created through him, how are they prior to him?

"Visible and invisible, whether thrones, or dominions, or principalities, or powers." Passing over the visible things as not requiring subtle discussion, since there was no controversy about them, he discourses specifically about the ambiguous things—namely, the invisible ones. He did not, however, place all the heavenly orders individually, ^C inasmuch as from the greater he also points to the lesser. For the invisible things are, of course, both archangels and angels, and our own souls; so that from those, it is manifest also concerning these.

"All things were created through him and for him." Lo, that which he said above, "In him," he now says, "Through him," just as also the evangelist John: "All things were made through him." But by saying "all things," he did not include the Spirit. For the Spirit is not one of all things, but one absolutely, just as there is one God and one Lord. All things, therefore, that have come into existence were created through him. Then, lest you should think him to be a minister ^D or a sub-creator, he adds, "and for him," that is, all things hang upon him. And not only did he create them, but he himself also holds them together, so that if they were to be detached from his providence, they would perish. He did not say, "he preserves," but rather that which is more subtle, "They lean toward him and hang upon him"; and this mere leaning toward him is sufficient to hold and bind them. And this is no less than creating; or rather, as far as concerns us, it is even greater. For we may perhaps fashion a garment or a house, but we cannot preserve it from corruption; yet he both made and preserves.

^A VERSE 17. *And he is before all things, and all things in him consist.* He continuously revolves the same points by a frequency of words, as if with frequent blows, plucking out the pernicious dogma by the roots. Observe, however, that he did not say, "He was made before all things," but, "He is," which is most characteristic of God. Where then is Paul of Samosata, who claims that he began from Mary? "In him," furthermore, "they consist," as in a foundation; thus he is also the firstborn of creation, as a foundation. This, however, does not signify the same essence as the created things, but that all things are borne and moved in him.

^B VERS. 18. *And he is the head of the body of the Church.* After he has discoursed about the dignity of the Son, he then speaks about his loving-kindness. For he who is so far above all, the Creator and the Sustainer, joined himself to those below. And he did not say, "of the fullness of the Church," but, "of the body," that he might show the accuracy of his intimacy toward us, and that he assumed flesh of the same substance as us, and not from the heavens. For Paul took the Church to represent the whole human race; as if he were saying that even in the birth according to the flesh he is the first of men, as a head.

*Who is the beginning, the firstborn from the dead.* The beginning, he says, is of the resurrection, because he rose before all. Since he loosed the sorrows of death, he is deservedly called the firstborn. Yet he has, as firstfruits, those who follow him, and the others; for firstfruits are the firstfruits of some. And just as when one sheaf is offered as firstfruits, the whole harvest is blessed, so through him we all have been sanctified and offered; and since one body has risen, the whole of nature has been deemed worthy of resurrection.

*That in all things he himself might have the preeminence.* In all things that are considered regarding him. For he was indeed born from the Father before all things, and is first of all as the head of the Church; and he rose before all, bestowing upon them immortality as firstfruits. For even if others rose before him, yet they died again, but he rose with a perfect resurrection. Reflect, however, that here he is the firstborn as the firstfruits of the resurrection, because the regeneration ^C is the same; whereas there, he is not the firstfruits of creation, even if he is the firstborn. For the mode of being is not the same; but the one was begotten, while the creation—this very thing itself—is a creation.

VERSE 19. *For in him it pleased all fullness to dwell.* The fullness of the Godhead, that is, whatever the Son and Word was, dwelt there; not some operation or act, but essence. One cannot name any other cause than the good pleasure and will of God.

VERSE 20. *And by him to reconcile all things to himself.* By him, that is, he himself having performed this salvation, acquired it for us. Do not, however, think that ^D

he took the position of a minister, he says; "In himself," that is, he reconciled men to himself. And yet in another place he said that he reconciled them to God; ^A therefore, the things of the Father are common to the Son. He did not say, "to reconcile," but "to reconcile back" (*apokatallaxai*), that is, to restore as if it were some debt that had long been owed, and to make peace perfectly, so that we should no longer be at enmity with him. For it is not the reconciliation alone that was given, but the very mode of the reconciliation, that is, the slaughter of the Son, which was of the greatest power.

*Making peace through the blood of his cross.* To reconcile indicates enmity; but to make peace, [indicates] war. For we truly were both enemies to God and hostile. It is a great thing, then, to reconcile; but to do so by himself is greater; and furthermore, "through his blood"; and yet more, "through the cross," a shameful death. For he did not reconcile them by uttering words, like an ambassador, but by giving himself up. He did not say only, "the cross," and stop, but added, "his," so that you would not think the cross could do anything of itself. For the cross did not simply save us, but because it was ^B his cross.

*Whether things on earth, or things in heaven.* Regarding things on earth, it is reasonable; for everyone was at variance both with himself, and with others, and we were even enemies to the angelic life. But how with those in the heavens? The earth had been severed from heaven, and the angels had been made enemies to men, seeing their own Master being insulted; for which reason they were even sent for punishment, as in the case of David, as in the case of the Sodomites, as in the case of the valley of weeping. The Son, therefore, by leading man up to the heavens—man, who was an enemy and hostile—made even the angels appear on earth singing and accompanying each of the faithful. It seems to me ^C that Paul was for this reason also caught up, in order that he might be taught how men were in heaven, and that the Son was assumed there. In things terrestrial, therefore, there is a double peace, both with respect to heavenly things and with respect to themselves; but in the heavens, it is simple. For they have henceforth made a covenant with us and rejoice at the salvation of so many. How, therefore, do you say, Colossians, that you are reconciled through angels? For they were so far from reconciling us, that they were even our enemies; and had he not reconciled us to them, we would not have had peace.

*VERS. 21. And you, who were once alienated and enemies in your mind, by wicked works.* He said above that we were under the power of darkness; now he says that we were enemies in our mind, not saying the same thing, but in order that, upon hearing those things, you might not think that it was a matter of necessity, he adds these words, to show that he considered ^D even those who were unworthy worthy of reconciliation. For he who suffers evil by necessity is worthy of compassion; but he who does so willingly, [is worthy] of being hated. You, therefore, he says, not against your will, nor...

^A forced, but having [it in yourselves] and willingly leaping away from Him, and being altogether unworthy, He reconciled. He says these things, since he had mentioned those in the heavens, showing that all enmity has its beginning not from the things above, but from us. For they were willing, and God; but you were not willing. Wherefore, he did not say simply, "being hostile," but "alienated," that is, not even expecting to return. For you were enemies in your understanding, that is, in your disposition. And the evil did not stop there, but even in evil deeds; that is, you were both enemies, and you were doing the things of enemies. By all these things he shows that the angels were not able either to persuade us, or to deliver us from the devil, inasmuch as they were themselves enemies to us, and he who held us was not yet bound. But Christ both bound the strong man and persuaded us to depart from him. ^B

VERS. 22. *Now, however, He has reconciled you in the body of His flesh through death.* Again, he sets forth the manner of the reconciliation, namely, that [it took place] even in the body. How? By merely being scourged, or struck with the fist? No, but by also dying a most disgraceful death.

*That He might present you holy and blameless and irreproachable before Him.* Again he sets forth another benefit, which he also recounted above when he said, "who has made us sufficient," saying the same thing now. For He did not merely deliver us from sins, he says, but He also bestowed upon us holiness, not a common one, but that which is before Him, even the unblemished and irreproachable, so that not even the slightest thing worthy of condemnation might be committed by us. ^C

VERS. 23. *If indeed you continue in the faith.* Since he has attributed the whole to the Son, as if having accomplished these things by His death, lest they should say, "Then there is no need of our labors," he says that there is need to continue in the faith. Wherefore, do not be sluggish, nor fall away.

*Founded and steadfast, and not moved away from the hope of the Gospel.* Since it is possible for one to remain [in the faith], yet to be shaken, he adds: "Founded and steadfast," that is, unshaken; and not only this, but not even moved. I ask nothing burdensome of you, he says, but not to be moved away from Christ. For He is the hope of the Gospel, and all who embrace the Gospel ought to hope in Him, as in the One who has made peace. Consequently, he who ascribes peace to the angels is removed from Christ. ^D In the case of virtue indeed, it is not possible not to be shaken even a little; but in the case of faith, it is possible. Therefore, He requires nothing burdensome.

*Which you heard, which has been preached in all creation under heaven.* He brings forward the Colossians as the first witnesses, then the whole inhabited world. And he did not say, "which is being preached," but "which has been preached," that is...

what has already been believed. Therefore, be ashamed of yourselves and of all other men, if you believe otherwise. ^A

Of which I, Paul, became a minister. And this contributes to the credibility of the Gospel, that Paul himself is the herald. For his name was great, being famous everywhere, and having by now encompassed the inhabited world. By calling himself a minister, he rather urges them to believe. For I do not say these things as my own, he says, but I minister to another, namely to God. Therefore, you will believe Him. ^B

Now I rejoice in my sufferings for you. This seems to be inconsistent, but it is highly consistent. For since he had said that I became a minister of the Gospel, from which I beseech you not to fall out, he shows that it is so true, that I even suffer for it; and not only do I suffer, but I also rejoice in my sufferings. And these sufferings are for you, that I might be able to help you.

And I fill up what is lacking of the afflictions of Christ in my flesh. The speech seems to be boastful and arrogant; but it is not, rather it is full of much love for Christ. For he wishes to persuade them that Christ is still suffering even now for them, and that you are not brought [to faith] through us the apostles, but through Him, even if we are in the midst. Therefore, why do you draw back from Him, who even after death undergoes dangers for you? What he says is of this kind: If Christ were still required to suffer for us, but had departed without paying the debt, I would pay it; just as if the commander of the army were away, the sub-commander fighting for the phalanx, having been set in his place, might receive his wounds himself. ^C For this reason he said "what is lacking," in order to show that he does not consider that He has yet suffered everything. He loves us so much that, as if the former passions and afflictions were not enough, He suffers even after death in my body; for He was not satisfied with death, but still does countless things. Paul does not say these things to exalt himself, but wishing to show that Christ is still even now caring for them.

For His body, which is the Church. Since he had said that even if I suffer, yet the afflictions are Christ’s, he secures this statement, saying that these things are done for His body. Do not, therefore, think the statement is boastful, but believe that He who did not disdain to join the Church to Himself, still suffers even now for it in my flesh. ^D If the Church is the body of Christ, and is joined to Him who is the head, how do you bring in angels into the midst, and divide the unity?

Of which I became a minister. He shows that nothing

^A he himself did of his own accord, inasmuch as he is a minister. But if I am a minister, why do you bring in angels as ministers?

*According to the dispensation of God which is given to me for you, to fulfill the word of God.* ^B By "the dispensation of God," he says this: that He who was taken up into heaven left us here to preach the word, so that you would not despair as if you had been forsaken. Or he means this: that for this reason above all others He arranged that I should be a persecutor of the Church, so that I might be a trustworthy herald; or because He did not seek works or accomplishments, but faith and baptism. And this is the greatest dispensation. For who would have been saved if works had been sought? Or, simply, "the dispensation of God given to me for you"—that is, for you who have believed from among the Gentiles—he speaks of the grace and the sufficiency which God gave him, so that he might enlighten the Gentiles. For to persuade those who were covered with darkness, the senseless, and the disobedient, to accept such great dogmas is not a matter of Paul’s power, but of the dispensation of God. And just as he showed his own afflictions to be Christ’s, so he says that the fulfilling of the word to them is God’s. But by saying "to fulfill," he shows that something was lacking in them. Understand this also, that it is a dispensation of God that the mystery is now being expounded, since you have become capable of receiving it. For God, doing all things by divine providence, did this also entirely according to a dispensation, that the mystery should be revealed today, when men were more prepared to accept it. Hence, those who take offense at the fact that the Son is said to bring us [to the Father] in these latter times are vain.

*VER. 26. The mystery which hath been hidden from ages and from generations.* Having mentioned the things we were granted, he shows another amplification, namely, that before us no one knew these things. He calls it a "mystery," which no one knew except God; and not simply "covered," but "hidden." And what he says, "from ages," is as if one were to say "from the beginning."

*But now it is made manifest to his saints.* This is His dispensation, that it is now made manifest. He did not say, "it was brought into being," but, "it was made manifest." Yet not to all even now, but to His saints; and so it is still hidden from others. Do not, therefore, let those people deceive you; for they do not know. ^C

*VER. 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles.* ^D In order that you might not ask why it was made manifest to the saints alone, and not to all, he added, "To whom He would." And His will is not without reason. He could have said that the Gospel was made manifest to the worthy; but He prefers that they, as being beholden to grace, should think moderately rather than that they, as having attained it worthily, should be puffed up. Furthermore, placing weight upon what has been done, he did not say simply, "to make known the glory of the mystery," but, "the riches of the glory," which were made manifest especially among the Gentiles, just as he says in another place: *And the Gentiles for mercy glorifying God.*

^A For it appears in other things as well, but not to the same degree as in those who are more senseless than stones, those who worship stones and reptiles. Just as if someone were to take a mangy and starving dog, unable even to move, and were to make it a man and set it upon a royal throne, he would seem worthy of greater glory than if he had shown these favors to a man suffering from moderate poverty. He said well: *of this mystery.* For there are also other mysteries, but this is truly a mystery, which no one knew, which is beyond common custom and expectation, namely, that the Gentiles were to be admitted.

*Which is Christ in you, the hope of glory.* Explaining what those *riches* are, and what the *mystery* is: Christ, he says, or rather the knowledge of Christ, ^B who is in you. He states this with commendations and praises, in order to draw them in all the more. For if Christ is in you, how can you claim that angels are your benefactors? And *hope of glory* is the hope that through him we expect to obtain eternal glory; or it means that our hope itself, which is glorious and does not put us to shame, is Christ.

*Whom we preach.* We, not angels. How then do you have them as ministers? He said *we preach* emphatically, signifying that we are bringing him down from above.

*Admonishing every man, and teaching every man.* Not imperiously nor with constraint; for this too is of the divine kindness, that no one should be led by tyranny, but with admonition and instruction. You will understand admonition ^C as referring to works, and instruction as referring to dogmas.

*In all wisdom.* For to be able to teach such things requires all wisdom—that which comes from the Scriptures, that which is gathered from reason and arguments, and even that which is learned from the Greeks themselves, just as he instructed the Athenians from the altar.

*That we may present every man perfect in Christ Jesus.* What do you say? *Every man?* Yes, he says, this is what we strive for. And if it does not come to pass, it is nothing to us. But *perfect*—not in the Law, nor in angels, but in Christ Jesus, that is, in the knowledge of Christ. ^D For that other is not perfect.

*Whereunto I also labor striving.* He was not content with the word "labor," but added "striving," to show the watchfulness, the precision of conduct, and all the other things that belong to those who are competing. If, therefore, I labor for your benefits, how much more should you?

*According to his operation, which worketh in me in power.* Since he said, "I labor," he shows that this too is divine. For he who makes me strong for this work, it is clear that he wills it; just as he said at the beginning, "An apostle through the will of God." He shows by this, however, that many are also fighting against him. For then the power of God appears all the more, when there are many opponents.

CAPUT II.

^AVERs. 1. *I want you to know what a struggle I have for you, and for those who are in Laodicea, and for all who have not seen my face in the flesh.* About to enter upon dogma and instruction, he first places before their eyes a great affection of love, so that he may be more acceptable and be more easily received. For truly, he says, I am anxious for you. He connects the Laodiceans to them, and others simply, so that they might not be disturbed, thinking that this is a sign of their own weakness. But why are you anxious? Do you condemn us? Because, he says, you have not seen my face. He added, however, *in the flesh*, showing wonderfully that they never ceased to behold him in the Spirit.

^BVERs. 2. *That their hearts may be comforted, being knit together in love.* Forthwith he enters upon the dogma, and he begins it by neither accusing them nor entirely freeing them from accusation. And this is the reason given. I have, he says, a solicitude: for what reason? That they may not think differently, but that they may all be established and joined together in one faith. How? Not by necessity or violence, but in love. He said this, as though heresies and schisms also bring about division.

*And unto all riches of the fullness of understanding.* That is: ^C so that they may doubt about nothing, so that in all things their understanding may be made more certain and be confirmed in abundance, that is, the knowledge of the mystery. He did not say "unto riches" simply, but, *unto all riches*. I know well, he says, that you have an understanding of the mystery, but I seek that the fullness of this understanding may be rich in you. Or, that I wish you to be fully assured with understanding, not foolishly and without reason.

*Unto the knowledge of the mystery of God, and of the Father of Christ.* But what is the mystery of God? That the access to the Father is made through the Son, and not through angels.

VERs. 3. *In whom are all the treasures of wisdom and knowledge hidden.* He alone, he says, knows all things. ^D And if he alone is wise, then he came wisely in the last times, and not long ago, and some of the foolish complain of this in vain. When he says, *Treasures*, he shows abundance; when, *all*, that nothing is hidden from him; when, *hidden*, that he alone knows, and that wisdom and knowledge must be sought from him. Observe here, even if he seems to say something great, he said *In whom are the treasures* by condescension, humbling himself and yielding to those who are simpler. For he is wisdom itself, and knowledge itself.

VERs. 4. *And this I say, that no man may deceive you with persuasive speech.* I said this, he says, that Christ alone knows all things, so that no one may impose upon you. For what if he speaks persuasively? He knows nothing; this whole thing is a deception and empty sophistries.

EXPOSITIO IN EPIST. AD COLOSS. — CHAPTER II.

^A Ver. 5. For although I am absent in the flesh, yet with the spirit I am with you. It would have been consistent to say: For although I am absent in the flesh, yet in spirit I see the impostors: but he turned his speech into an encomium. Hear, then: Rejoicing and seeing your order, and the steadfastness of your faith in Christ. That is, your good order. For not only have you not fallen, but no one has confounded your order and your steadfast faith. For as in military array good order makes the phalanx firm, so too in the Church, when there is good order, with love establishing all things, and no schisms existing, then also steadfastness comes about. Moreover, faith itself is a steadfastness ^B by itself, not allowing thoughts to creep in, which, by suggesting ambiguity, cause shaking.

Ver. 6. As therefore you have received Christ Jesus the Lord. We introduce nothing new, but what you have received, that we ask back again, the Lord Jesus Christ, not angels. Walk in Him. For He is the way that leads us to the Father. Do not walk in the angels: for that way does not lead there.

Ver. 7. Rooted. That is, remaining unchangeably, and not at one time in Christ, and at another time in angels. For that which has put down roots can never be moved. And built up in Him. He shows that they had fallen, so as to have need of being built up, that is, a second structure upon the foundation which is Christ. And confirmed in faith. That is, ^C firmly holding Christ through faith, not through reasonings and persuasive arguments. For a building, even if it be on a foundation, if it does not stand firmly, is slippery and deceptive. As you have been taught, abounding in it with thanksgiving. Again, he puts the "As," so that, if nothing else, they might respect themselves. The "As you have been taught," then, is a kind of foundation; but to abound, this is the building up. For one ought not to cross beyond the doctrines laid down beforehand, but rather to progress and strive in them, and to show something over and above in the faith, giving thanks to God that He deemed us worthy of such grace, ^D and not ascribing the progress to ourselves.

Ver. 8. See that no one spoils you. He is a thief; he enters secretly, he digs through the walls from below unnoticed, so that he may plunder your mind. Beware, therefore. Through philosophy and vain deceit. He shows also the way through which the thief comes, namely, that it is philosophy. But because the name of philosophy seems grave...

he adds, "And vain deceit." For there is also a good deceit, concerning which Jeremiah says, "Thou hast deceived me, O Lord, and I was deceived" (Jer. xx, 7); and Jacob also seems to have deceived Esau (Gen. xxvii, 28), which ought not to be called deceit, but a dispensation. ^A

"According to the tradition of men." Do you observe whence the deceit comes? Namely, that human reasonings intervene. For this reason they are also called heresies, because they are the opinions of men. But the faith of Christians is not a human dogma; therefore, it shall not attain such a name.

"According to the elements of the world." He begins henceforth to reprove the observation of days, calling the sun and moon the elements of the world, through which the days seem to be disposed in this way or that. And he did not say, the observations of days, but makes mention of the whole world, that he might abundantly demonstrate its worthlessness. For if the whole world is nothing, much more so are the elements. ^B

"And not according to Christ." But if it were even greatly permitted, he says, to serve partly Christ and partly the elements, not even so was it right to yield to them; but now they altogether transfer you from Christ. Now, such observations were not only Grecian, but also Jewish: the former from philosophy, but the latter, of the Jews, from the Law.

VER. 9. "For in him dwelleth all the fulness of the Godhead bodily." That is, if there is anything that is God the Word, it dwells in him. But lest, when you hear, "dwelleth," you should think that he was acted upon and impelled, as were the prophets (for God used to dwell in them, according to the saying, "I will dwell in them and walk among them" [cf. 2 Cor. vi, 16]), he added ^C, "bodily": that is, it is not some operation, but substance, and as having become incarnate and existing as one hypostasis with that which was assumed. Or in this way, according to the opinion of the holy Cyril: just as the soul dwells in the body; but the soul itself dwells in the body essentially, indistinguishably, and without mixture. Yet the soul is indeed separated from the body at death; but God the Word was never separated from the flesh he assumed, but in the sepulchre also he was present with it, keeping it incorrupt, and was present with the soul in Hades, preaching, or rather granting remission to the captives; and absolutely there was a conjunction of both, namely of the soul and of the body, and they were not separated even by his voluntary death. ^D

VERS. 10. "And ye are complete in him." O wonderful! What did he say! You have nothing less than he, but you also are filled with the Godhead; yet "in him," that is, through the assumption. For since our nature was united to God, we also in him have become partakers of the divine nature. For everywhere Paul desires to bring us near to Christ, even as when he says, "He raised us up together, and made us sit together in heavenly places in Christ."

^A And, "If we suffer, we shall also reign with him," and he calls us coheirs.

"Who is the head of all principality and power." He does not place Him as head as if He were consubstantial [with them], but, as above, as the cause. Why then, having abandoned Him, do you run to the angels, of whom He is the head? For through all these things he breaks through and demolishes the teaching concerning the angels.

"In whom also you are circumcised with circumcision not made by hand." He brings in the marvelous extent of the benefit, that "in Christ you are circumcised." For it is not the hand of man that brings about this circumcision of the flesh, but the Spirit; and it does not circumcise a part, but the whole man.

"In the stripping off of the body of the sins of the flesh, in the circumcision of Christ." There, indeed, a member was put off through circumcision, with the carnal covering being removed; but here, our body strips off the sins which we commit through the flesh. And such a circumcision not the law, but Christ performs in baptism, stripping us of the old life, which is full of sins, and which is entirely carnal.

"Buried with him in baptism." What he called circumcision, he now calls burial, showing something greater than circumcision. For that which was circumcised was not [merely] cast away, but perished and decayed. Therefore, he who is baptized is buried with Christ, signifying through the three immersions the three-day burial of the Lord, and dying in so far as relates to the old and sinful man.

"In whom also you have risen again through the faith of the operation of God, who raised him from the dead." Baptism is not only a burial, but also a resurrection. How? Through faith. For believing that God is able to raise [us], and having as a proof of this that He also raised Christ from the dead, we have risen in two ways: both because hoping for the resurrection, we already seem to have attained it, even if it is still to come; and because we have spiritually put away the deadness ^B of the works of sin; which he introduces all the more.

"And you, when you were dead in your sins, and the uncircumcision of your flesh, he hath quickened together with him." Christ, he says, when He had undergone bodily death, was made alive by the Father—not as if He himself were unable to make Himself alive, but because all things are referred to the Father. Since, that He also raised Himself, He says: "In three days I will raise up this temple"; and again, "He showed Himself," he says, "alive after His passion." But you, having undergone the death of sins, and being in uncircumcision—that is, having a great and superfluous carnal mind, which was killing you—you have been made alive together with Christ. For as He rose in the body, ^{C D}

so you, in spirit; ^A nonetheless, we shall all rise in body as well. But the great John signifies that the death is to be understood in another way. For because of your transgressions, he says, you lay under the condemnation of having to die.

*Having granted us all the transgressions.* Namely, those which were causing the death. See, however, for what kind of things He counted us worthy, and how He liberated us.

*Vers. 14. Having blotted out the handwriting against us by the decrees, which was contrary to us.* Since He said, "He has granted us," so that you might not think that He allowed them to remain and to be visible, He says, "No, not this; but He blotted it out," that is, He erased it. By "handwriting" let us understand the confession that the people of Israel made as if it were a private bond to Moses, saying: *All that God has said, we will do and we will hear* (Exod. XIX, 8), or the covenant which God made with Adam, saying: *On whatever day you eat, you shall die* (Gen. II, 17). For the devil held this as a ^B handwriting, and this very thing stood against us, not allowing us to rise up; for it had justice on its side. Christ blotted this out by the decrees, that is, by faith; for this was not dissolved by works, but by the dogmas of faith.

*And He took it out of the midst, nailing it to the cross.* He did not just erase it, but He even took it out of the midst, that is, He made it not even appear. And He neither gave it back to us, nor did He keep it Himself, but having nailed it to the cross, He tore it apart; which is the act of One who forgives with joy. Since we were all liable to sins and punishment, and He, in whom no sin ^C dwelt, was punished for our sake, upon the cross He washed away and took away the sin and the punishment; there, therefore, He also tore up the handwriting.

*Vers. 15. Having despoiled the principalities and the powers.* He speaks of the diabolical powers, since human nature had put them on; or because as He became man, He had as a handle this very thing, that He was man; He put off the handle, that is, He was found blameless by the principalities and powers. For although He assumed the sinful nature, it was yet without sin. You might learn that the matter is spoken of thus: The devil through these two things held sway over human nature, namely, pleasure and pain. The Lord, therefore, for ^D this reason assuming human nature, so that He might wrestle for our sake against his principalities and powers; I let it pass that I should say that even from the beginning in the assumption of His holy flesh He shattered them, being conceived without pleasure, and born without pain; yet, even after He was born and had come of age and grown into a man, He was truly tempted by the baitings of pleasure first on the mountain—I mean gluttony, and love of money, and vain glory—with the enemy attacking Him face to face, and He conquered for our sake. Then

^A he tried to turn him by the machinations of pain towards hatred of his neighbor, plotting against Him through the Pharisees and Scribes, and even those who had received benefits from Him; but he was not able to accomplish this. Lastly, he even nailed Him to the cross, bringing in his strongest engine of war. But the Lord did not yield to what he wanted to such an extent that He even prayed for those who were crucifying Him. Thus, therefore, on the cross He most perfectly despoiled principalities and powers, securing and procuring this despoiling for us, who had put them on, since He had become a partaker of our nature.

He demonstrated them in public. That is, He made them put on the mask of shame. For the devil was never so ashamed. ^B Expecting, you see, to hold Him, he lost those whom he had held. And "in public," that is, openly, with all seeing. For the devil would have done everything, if he could, to persuade men that He did not die. For this was his great defeat and dissolution, to subject to death the Man who was without sin. Therefore, he also stirred up countless heresies here, which taught that His death was a fantasy. For this reason the Lord died openly, but He did not rise again openly; because the time after that was to be a witness to the resurrection, but of the death, no other time could be a witness than that which was then.

Triumphing over them in it. That is, showing the demons defeated upon the cross. For it is called a triumph when someone, returning from a victory over enemies, conducts a public procession, showing the defeated ^C bound to all. Therefore, having erected the trophy upon the cross, as if in a public theater of Greeks, Romans, and Jews, the Lord triumphed over the demons. If, therefore, angels did not die for us, but Christ, how do you say that you were led through them?

VERS. 16. Let no one therefore judge you in food, or in drink, or in respect of a feast day, or of a new moon, or of Sabbaths. Up to now He spoke enigmatically: "Let no one rob you." But now He speaks more openly, after He has recounted His benefits. For if, He says, you have attained such great things, why do you make yourselves liable to small things? Do not, therefore, tolerate that anyone should judge you, as not keeping the Jewish observances ^D in foods and drinks. Through this, however, He is actually commending them, inasmuch as they are dissolving Jewish things. He says, "in respect of a feast day," because they did not dare to keep the whole thing. For even if they kept the Sabbath, yet they did not do so exactly, as those who were already devoted to Christianity. He shows, therefore, that such observance is vain, if the whole is not kept; and that the whole is already being destroyed thence. For if it were a good thing, it ought to have been kept entirely.

VERS. 17. Which are a shadow of things to come. By "things to come" he means the

good things of the New Testament. For they were about to be ^A, with respect to the Old, which was then present at its own proper time.

Corpus autem Christi. Let no one defraud you. Some here at "Christ" make a complete pause, so that the sense may be: The things of the Old Testament are a shadow; but the body, that is, the truth, is Christ’s. Hence, what need is there to keep the shadow when the body is present? Others, however, connect it with what follows, that we might understand it thus: Let no one defraud you—that is, harm you—of the body of Christ, that is, of yourselves. For "to defraud" (καταβραβεύειν) is when one person wins the victory, but another receives the prize. You, therefore, have conquered the devil, and you are superior to him: why then do you again subject yourselves to sin by the keeping of the Law, which cannot justify? And otherwise: Christ, not the Law, has conquered the one who detained us, and the prize should be with Him who has won the victory, and with you, who are the body of Christ. How then do you allow this to be attributed to the Law? For it is clear that if we Judaize, we still have the Law as our master, and we expect to be saved by it. But if the Law is a shadow, and the things of Christ are the body, it was for us to be accustomed to the shadow first. Justly, therefore, in the last times, He was incarnate in order to bring us to the Father. ^B

VERS. 18. Volens in humilitate et religione angelorum, quæ non vidit ambulans. After he filled them with indignation, by showing that they were being defrauded of their prize and also mistreated, then he explains the heretical dogma, and says that they wish to defraud you through an apparent humility. For they used to say that it was unworthy of the majesty of the Only-Begotten that we should be brought to the Father through the Only-Begotten, and that it was greater than what befits human insignificance. Hence, they say, it is more reasonable to say that the angels served our bringing near. From this, however, they introduced the worship of angels, and persuaded the simpler-minded to pay attention to them, as if they were those who had saved us. And those who had never seen angels asserted things about them as if they had seen them.

Frustra inflatus sensu carnis suæ. In vain, he says, is he puffed up because of this dogma by his carnal, not spiritual, thought. For how is he not carnal and of a dull mind, to scorn the things that were spoken by Christ? "For God so loved the world that He gave His Son for men" (John iii, 16): and again, "For their sake I sanctify Myself" (John xvii, 19): and, "I lay down My life for the sheep" (John x, 15): and, "Other sheep I have, and them I must bring" (John x, 16): and numberless things of this kind. Who then said above, "In humility"? He was speaking of an apparent, and not true, humility. Otherwise: They puff themselves up ^C indeed as teachers defending their own dogma, and not allowing themselves to be taught the truth; yet they commend their own dogma through humility—not a humility which they themselves possess, but ^D

^A as if claiming something greater than is fitting for men, that the Only-Begotten should be slaughtered for us.

And not holding the Head, from which all the body, ^B by joints and ligaments, being supplied and knit together, grows with a growth that is from God. He does not hold, he says—the one who teaches these dogmas—the Head, that is, the Son. For He is the Head of the angels, as Creator and Maker; but He is also the Head of the whole Church, and in this respect, but also insofar as we are His body and His members, since He communicates those same things to us. From Him, therefore, the whole body of the Church has both its existence simply, and its well-being. If anyone falls away from Him, he has perished immediately. For just as the sensitive spirit is distributed from the brain throughout the whole body through the nerves, and from the head is all sensation and all movement; so also the body of the Church is supplied by Christ, that is, it receives its life and spiritual growth. When, however, does it have this? When it is knit together, that is, when it possesses a connection to Him. For the Holy Spirit gives the supply of growth through the joints and ligaments. For if the body were unconnected and without contact with the Head, and were not knit together toward It—that is, if it were not joined—there would be neither a supply of the Spirit, nor the growth from God, that is, the most excellent conduct according to God.

^C If you died with Christ from the elements of the world, why, as though living in the world, do you submit to ordinances? Through baptism, he says, having died together with Christ, you have been deadened to all your former life, so that you no longer serve even the elements to which you were previously subject. How then, now, as if living in the former life, do you submit to these things? For you are taught that this day is fortunate, and that one is inauspicious—which are Greek observances. See also how he quietly mocks them, saying "you submit to ordinances" (dogmatizesthe). For as children who have just begun to learn, he says, you sit, being taught and prescribed what you must do.

^D Do not touch, nor taste, nor handle: which are all to perish with the using. He recites another of their observances, which is in foods, Jewish above all, just as the one concerning days was Greek. Yet, curbing the pride of the dogmatizers, he says that these are not great things, but end in corruption for those who use them. For, being corrupted in the stomach, they flow out through the vents. Therefore, these things neither profit of themselves, nor do they harm.

According to the commandments and doctrines of men. These are not divine teachings, but men’s commandments. What then? Is the law not the teaching of God? It was indeed, when it flourished in its own time; but today it is not, since its time has been fulfilled. Or because they were corrupting...

them among the elders of the Jews, imposing traditions outside of the law, just as the Lord says in the Gospels. Or he points to the dogmas of the Greeks. ^A

VERS. 23. *Which have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.* They have the outward show of wisdom, but not the power, nor the truth. For he who teaches these things appears to be some pious and moderate man, and one who scorns his body because he abstains from foods. And yet God has honored the body and has given foods so that the flesh, being filled by them, might subsist and rule over the passions of its own accord: but they do not use the body in honor, depriving it and taking away its power, and not allowing it to exercise its rule of its own accord. ^B

CAPUT III

VERS. 1, 2. *If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.* When he had said, *Ye are dead with Christ*, by baptism that is, and (as must be tacitly understood) implied that *ye have also been raised* (for baptism, just as by immersion it signifies death, so by emersion it signifies resurrection), he now infers: If you have risen together with Christ, you ought henceforth to be in the supernal realms, where He is, where there is no observance [of ritual laws]; and to set your mind on heavenly things. For these things which are prescribed regarding foods and days are earthly and corporeal, having nothing sublime or spiritual; for they are the commandments of earthly men. He was not, however, content to say, *Things above*, nor, *Where Christ is*; but he added, *sitteth on the right hand of God*, that he might the more withdraw our mind from the earth. ^C

VERS. 3. *For ye are dead, and your life is hid with Christ in God.* He prepares them on both sides not to seek the things that are here, both from death and from life. Ye are dead, he says, to lower things; therefore you ought not to seek them. Again, your life is in the supernal realms; therefore also care for the things above. For he contends to show that they dwell in the supernal realms and live another life, that which is in God; which is by no means visible to the eyes. Christ does not appear: so neither does your life appear. Why therefore do you seek visible things? But he prepares these things, that he may soon fall into moral discourse. For he is accustomed, while building up one thing, to jump to others; as also in the Epistle to the Corinthians, when he was discoursing about those who were pre-occupying the suppers, he fell suddenly into the tradition of the mysteries. ^D

VERS. 4. *When Christ, who is our life, shall appear, then shall ye also appear with him in glory.* At the second advent Christ will be manifested, and God will be shown to all, coming in glory together with the angels: for now he is hidden to such a degree that he is even accused on this account. Then, therefore, you also shall be manifested

^A in glory. Seek, therefore, that day, not this one; strive to live toward that one. For then your true life shall be manifested; for the present life is death, seeing that it consists of corruption, through flow and reflux. Do not seek honors and glories here. For your glory is there. A pearl lies hidden so long as it is within the shell; but when that is broken, then it shines in glory. In this same way, we too, as long as we are in this corruptible body, ought to live as though hidden, not seeking glory. But when this corruptible shall be dissolved, then shall be our glory, if we are seen to be worthy of it by our deeds.

«Mortify therefore your members which are upon the earth.» He did not say, “Cast away,” but, ^B “Mortify,” so that they may never rise again. Perhaps he calls the members of the body “members upon the earth”; which, while they do not perform heavenly things, are said to be upon the earth; but when heavenly things are performed through them, they are no longer upon the earth. For instance, when we do not look wickedly, when we do not listen [wickedly], we are not on the earth. Perhaps, however, “members upon the earth” also refers to sins committed on the earth through the members of the body, which also remain on the earth and are destroyed there; since the members of the body, although they are from the earth, yet they do not remain on the earth and perish, but will be made incorruptible when they rise again. ^C But how, when he had said above, “You have been buried with Christ,” and “you have put off the body of the sins of the flesh,” does he now again say, “Mortify”? Because the former mortification of baptism was a gift, destroying the sin that had previously been born in us; but the mortification now proposed is of our own free will, blotting out the sins committed after baptism, or rather, not even allowing them to revive at all, by mortifying the mind of the flesh. Just as if someone were to restore a bronze statue covered with filth, and making it shine again, were to exhort its owner to strive to scrape off the rust—not that which he had already entirely wiped away, but that which might come upon it hereafter.

«Fornication.» Behold, he has interpreted what those members are. He mentions this one first, because this passion reigns most powerfully here.

^D «Immundicity, passion.» He passed over speaking of these specifically, and even from saying what was proper; and by “immundicity” and “passion” he indicated all species of shameful intercourse. For indeed, passion is the rabies of the body, and it is like a fever, or a wound, or some other sickness.

«Evil concupiscence.» Behold, again speaking generally, he expressed the whole. For every concupiscence is evil. But there is also a good desire, that of God, and of the things of God, according to which Daniel also was a man of desires.

^A And covetousness, which is idolatry. The first-born son of evil desire is covetousness; which he called idolatry, as serving gold and silver. For the idols of the nations are silver and gold. ^B *For which things' sake the wrath of God cometh upon the children of disobedience.* Wrath, both in the world to come and often in the present age, seizes such men. He calls them children of disobedience, depriving them of excuse, and showing that they are not in these passions out of ignorance, but out of disobedience, which they have so practiced that they even yielded themselves to be its children, and are recognized and characterized by it.

*In the which ye also walked sometime, when ye lived in them.* The discourse is not without praise, implying that they do not live in these things now, but there was a time when they did live in them, for they were Gentiles.

*But now ye also put off all these.* How then, having said above, "When ye lived in them," and indicating that they do not live in them now, does he say again, "Put off all these"? For how could they put off what they do not have? It may therefore be answered that the expression "When ye lived in them" contributes to what is now being said; as if he were hinting that formerly sin ruled over you and held your life in its grasp, and acted as a tyrant—namely, before baptism—and freedom from the passions was very difficult; but now, sin having been slain in you through baptism, it is easy to put off the passions, like a cloak. And you have no excuse to claim that you live your life under a tyrant and the passions, for you are dead to them.

*Anger, wrath, malice.* He calls malice the holding of a grudge, which some have also called bitterness, when someone harbors malice within himself in order that he may take revenge.

*Blasphemy.* He thus names revilings.

*Filthy communication out of your mouth.* He said emphatically, "out of your mouth," that is, the mouth which is sanctified through the communion of the Lord’s body. For it is absurd for your mouth, which receives Christ, to be defiled by blasphemy and filthy speech.

^C *Lie not one to another.* Having put on Christ, who said, "I am the truth," how do you now clothe yourselves in another form, namely that of a lie? For it is plain from this that you have stripped off that character which marked you with the truth.

*Seeing that ye have put off the old man with his deeds.* Why, in the end, does he call corrupt life, and again, life distinguished by virtues, members and a body and a man—and that the same thing? In order to show that the will is more powerful than the substance, and that we are named from it rather than from the substance. For Scripture also names those who, by the nature of their will and their morals, ^D

^A have become like such beasts. And indeed our will, not our substance, leads us into Gehenna and into the eternal kingdom. He therefore calls the "old man" the corrupted will. That is why he added, "with his deeds," that is, the will along with the deeds. He named him "old" wishing to show his disgrace, his deformity, and his infirmity. Observe, moreover, how he has enumerated the members of the old man: the mind, through lying; the heart, through indignation; the mouth, through both lying and blasphemy; the eyes, through fornication; and the hidden members, the liver, through evil concupiscence; the hands, through greed.

"And having put on the new man, who is being renewed in knowledge." The "new man" is the will according to God, which does not grow old, but always flourishes toward the knowledge of God and divine things, ever showing itself to be newer, and as it receives greater knowledge and is endowed with greater things, it shows itself to be more powerful.

"According to the image of Him who created him." That is, of Christ. Since Christ himself did not come to old age, but was so beautiful that it cannot even be expressed: "Fairer in beauty than the sons of men" (Ps. XLIV, 3). For He did no sin, which is what makes man grow old and corrupts him. We, therefore, who have been created by Him according to His image, ought to strip off and scrape away the corruption and inveteracy that is born from sins. And by "creation," understand that which happens through baptism and the best way of life.

^B "Where there is no Greek and Jew." That is, the proselyte and the Jew born from ancestors. Circumcision and uncircumcision, Barbarian, Scythian, slave, free man; but all and in all is Christ. Behold another encomium of the new man according to Christ, that neither nation, nor dignity, nor difference of ancestors is considered in him, but Christ is his mark. For in all those who are formed by a life conspicuous in virtues, Christ is all things, that is, both race and dignity. Or you may understand it in another way: that "All of you have become one Christ," being His body.

^C "Put on, therefore, as the elect of God, holy and beloved." He always shows that the equipment of virtue is easy; for just as a garment, so we are able to put this on; and further, that we ought to have it perpetually, and to use it as an ornament; so that he who lacks this is deformed and unsightly. He mingles an excellent encomium with the exhortation. For it happens to most that they are holy, but not elect, nor even beloved; but you are all these things.

"Bowels of mercy." He did not say, "Put on mercy," but "Bowels of mercy": partly, in order ^D that he may not disparage those who are worthy of mercy; and at the same time, in order to show that from a disposition

^A it is necessary to be inclined toward them, and not as brothers toward brothers, but as parents toward children. For do not say to me, "He has sinned." For it is precisely for this reason that I demand of you the bowels of mercy.

"Kindness, humility, meekness, longsuffering." To one who has put on the bowels of mercy, these things necessarily follow as well. For what father is not kind toward his son, is not of a moderate mind, not contending with him, but granting him everything? Who is not longsuffering? But learn here the excellent order. Kindness generates humility; for he who is cultivated in good morals is also humble. From humility comes meekness; for he who is arrogant is also irascible. From meekness comes longsuffering, which is magnanimity. ^B

"Forbearing one another and forgiving one another, if any man have a complaint against any." That is to say, bearing with one another, both you with him, and he with you; and not bitterly examining one another’s lapses, but considering them small, and worthy of being overlooked. And observe how he himself minimized them by calling it a "complaint."

"Even as Christ forgave you, so also do you." As he always does, he exhorts them by means of Christ, bringing Him forward as an example. Yet above, he made their mutual lapses seem small, calling them mere "complaints"; but by introducing Christ, he persuades us that even if the sins be great, and even if we be the benefactors of those who harm ^C us, and even if we are great and they are of low estate, nevertheless we should forgive everything; and not only this, but even to die for them, and to testify our kindness to them even after death, just as Christ bestowed benefits upon us even after death. For the word "As" requires all these things.

"And above all these things put on charity." Since it is possible that one might forgive without pure love, but rather in appearance and out of hypocrisy, he shows the way through which we can attain to true forgiveness. For it is possible both to appear meek and humble, and yet not to love. Therefore he says: "And above all these things put on charity."

"Which is the bond of perfection." If this is present, it binds all those things together. But if it is absent, they dissolve and are proven to be hypocrisy and nothing. For just as in a house, if there are no fastenings, which are usually called binders, and in the body, if there were no ligaments, there is no utility in the rest of the parts; in the same way, charity holds together all things that produce perfection, and without it no one is perfect, but even if one seems to have everything, he is imperfect. ^D

^A *“And let the peace of God rule in your hearts.”* We are often insulted by someone; two thoughts struggle within us, the one urging us to vengeance, the other to long-suffering. If the peace of God stands within us, like some just umpire—that is, a judge and arbiter of the contest—and gives the prize of victory to the one who commands us to be long-suffering, our adversary will cease. Let this, therefore, rule within you, and not anger, not strife, not human peace; for that peace arises from retaliation, from acting in return. But the peace of God is firm, indissoluble, it is not brought about by any worldly benefit—just as God’s peace toward us was not brought about for any reason, but simply through loving-kindness and charity, He dissolved the enmity that existed against us. But why, having mentioned charity, does he begin again to discourse about peace? For the admonition seems superfluous, since peace is contained within charity. It is possible, therefore, to say that since often a friend complains against a friend—and from ^B much charity, contentions, insults, and fights arise—he says: "Not this do I wish, but that together with charity you have the peace of God, which puts all things in order and judges them."

*“Into which you were called in one body.”* That is, in calling us to peace, Christ made us one body, having become the head Himself. For why else are we one body, except that, being members one of another, we preserve this peace and do not separate from one another? Or, because *“You were called in peace,”* that is, you have been deemed worthy of ten thousand good things through peace. For if we had not made peace with God, we would not have been called by Him to be His servants and to partake of His good things.

*“And be ye thankful.”* This is what it means to be thankful: to treat one’s fellow servants in the same way that God treated oneself. For he who confesses grace to God, as having been forgiven by Him, does not take vengeance on him who has injured him; for the one who takes vengeance does not remember the benefits he himself ^C has received—like that man who had been forgiven ten thousand talents, but would not forgive the hundred denarii (Matt. XVIII. 24). Let us, therefore, be thankful for whatever we may suffer, and from whomever, and we shall receive the crown of martyrdom.

*“Let the word of Christ dwell in you richly.”* He shows us the way through which we shall be thankful. For if the word of Christ dwells in us—that is, the teaching, the dogmas, the admonitions by which He teaches us to despise the present life and the things therein—we shall yield to none of the difficulties, but bearing all things steadfastly, we shall be thankful for what befalls us. He did not say simply, "Let it be in you," but, *“Let it dwell,”* and, *“richly.”* For if we are rich ^D

^A in the knowledge of the Scriptures, we shall bear all calamities easily, just as a rich man is able to bear a loss in money.

*In all wisdom.* That is, in all virtue. For he calls virtue wisdom, just as David calls sin foolishness: *The fool hath said in his heart,* and, *My scars have corrupted from the face of my foolishness.*

*Teaching and admonishing yourselves in psalms and hymns and spiritual canticles.* Because reading involves labor and has much that is burdensome, he did not guide them to histories, but to psalms, so that you might simultaneously delight your soul by singing and beguile the labor. He adds hymns after the psalms, as a thing slightly more perfect. For to sing psalms ^B is the work of men; but to sing hymns is the work of angels.

*Singing in grace.* That is, with grace and spiritual pleasure. For just as human songs seem to have grace, even if not spiritual, in the same way divine songs have a spiritual delight. Or it may mean that it was from a spiritual gift that they had the ability to sing.

*In your heart to the Lord.* Not simply with the mouth, but, *In the heart*, that is, with attention. For this is to sing to God, while the other is to the air. Or else, "in the heart," so as not to be for display. For even if you are in the market-place, you can sing to yourself with no one listening. ^C

*Ver. 17. And whatsoever you do in word or in work, all things in the name of the Lord Jesus.* If you eat, if you drink, if you go abroad, do all things in the name of God; that is, calling upon Him as your helper, praying to Him first, and only then setting your hand to the works. The name of God casts out demons, and will it not make your affairs easy for you? Or he says this, that you should call upon the Lord Jesus, and not introduce angels.

*Giving thanks to God and the Father by him.* If you call upon the Son, you call upon the Father through Him; if you give thanks to the Son, through Him you also give thanks to the Father. Or, just as the Son brought us ourselves ^D to the Father, so He Himself also brings our thanksgiving to the Father, being the mediator of all good things for us.

*Ver. 18. Women, be subject to your own husbands, as it behooveth in the Lord.* Why does he command these things not in all the Epistles, but only in this one, and in that to the Ephesians, and to Timothy and Titus? Or because it is likely that there were such dissensions in these cities; or because the Church here was firm, and other things were well with them, and he speaks of these remaining matters. But for others, suffering from a lack of deeper doctrines, it was more necessary to write about those things, and to omit exhortations of this kind.

^A There is a great similarity between this Epistle and that to the Ephesians. But what is, *In the Lord*? It is equivalent to, "Obey for the Lord's sake." For I do not exact from you only the obedience due by nature (for this is what he indicates by saying, *as is fitting*, that is, as is appropriate), but most of all that which is for the Lord's sake.

VER. 19. *Husbands, love your wives, and be not bitter* toward them. Observe how he reminds each sex of what is appropriate for it: for wives, obedience; for husbands, love. For love is not sought from the subject toward the ruler as much as from the ruler toward the subject. For from the fact that a wife is loved, she herself loves in return; and while she serves her husband, he is rendered gentle toward her. But because it is possible for one to love and yet be bitter (for especially among those who love one another are such quarrels bitter), for this reason he says, *Be not bitter*. For in truth, this happens from great bitterness, that anyone should be at variance with his own member.

VER. 20. *Children, obey your parents in all things.* For this is well-pleasing in the Lord. Again, *In the Lord*. For he does not wish us to do these things by nature alone, but because it also seems good to God, so that we may have a reward, as though doing them for God's sake. Addressing the children of pious parents, he said, *In all things*, since one must not obey impious parents in all things. For indeed, when they compel one to impiety, one must not be persuaded. ^B

VER. 21. *Fathers, provoke not your children to anger, lest they be discouraged.* That is, do not examine everything they do with bitterness and exactness; but some things you should choose to overlook, that you may not make them more contentious and cast them into despondency. Observe his wisdom, how he has softened the parents and bent their affections by saying, *lest they be discouraged.* For all the concern of fathers is that their children should not be dejected.

VER. 22. *Servants, obey in all things your masters according to the flesh.* The very name of "servant" immediately brought with it the right to obedience; but, so as not to distress them, he added, *according to the flesh*. For your better part, the soul, he says, is free; the slavery is temporary. Submit, therefore, your soul the more, so that the slavery may be voluntary. *Not with eye-service, as men-pleasers.* Perform, he says, the slavery [due] by law so that it may come from the fear of Christ. For when you perform the duty of a faithful servant while the master is not looking, it is clear that you do it for the sake of the eye of God; but if you only do it when the master watches, then you are a man-pleaser. ^C And if you are such a person, you will harm yourself. For, *The Lord has scattered the bones of men-pleasers.* ^D

but in singleness of heart, fearing the Lord. ^A For this is to fear the Lord: when, with no one seeing, we do nothing evil. This is also singleness of heart: not to look to men. Therefore, he who is a respecter of persons is not single-hearted.

VERS. 23. And whatsoever you do, do it from the heart, as to the Lord, and not to men. He desires them to be delivered not only from hypocrisy, but also from sloth; nay, he even makes them free instead of slaves, inasmuch as they have no need of the rule of masters. For what he says, "from the heart," this is what he means: to act with benevolence, not with servile necessity, but freely and by one's own choice.

VERS. 24. Knowing that of the Lord you shall receive the reward of the inheritance. For masters do not often make their slaves heirs, even if they have served them well ten thousand times; but the Lord will give you the reward of the inheritance which is in heaven, if you maintain benevolence toward your masters.

For you serve the Lord Christ. Who ordained this order and subjection for you. And that you serve Christ is clear from the fact that He Himself is your rewarder.

VERS. 25. But he that does wrong, shall receive for that which he has done wrong: and there is no respect of persons. The slave who harms his master, either by serving negligently or by stealing his master's goods, shall bear the retribution from God. ^B For God is not a respecter of persons, so as to have mercy on the slave as being the weaker party, He who even by the law commanded not to show mercy to a poor man in judgment. Or otherwise: The Christian slave who harms a Greek master should not think that he will escape condemnation. For Christ is no respecter of persons, so as to remit to him, as a Christian, the sin committed against a Greek master. Even if he seems to be saying this to the slaves, "there is no respect of persons," yet masters also should accept this as being appropriate for themselves as well. ^C

CAPUT IV

VERS. 1. Masters, do to your servants that which is just and equal. What is just? To reward them for their labors, and to supply them with an abundance of all things, and not to permit them to be in need of the help of others. For do not think that, because you have heard that they are to receive their reward from God, you may deprive them of those things which you are bound to provide.

Knowing that you also have a Lord in heaven. Just as they have you as masters, so you also have a Lord. With what measure, therefore, you have measured to your servants, your Lord shall measure to you. Or, because you and they have the same Lord, therefore show yourselves as fellow slaves. ^D For here he has made the servitude common.

VERS. 2. Be instant in prayer, watching in it with thanksgiving. The devil knows how great a good prayer is, and for this reason he recoils…

and makes us fall away from it. Therefore Paul says: "Be instant." But since he who is instant often falls into sloth and languor, he says: "Watching," that is, being sober, ever awake to the work of prayer; "and in thanksgiving," that is, performing this with thanksgiving. For this is true prayer, which contains thanksgiving for all things we know, and for those we do not know, for benefits received, or even for afflictions, and for common blessings. "Praying at the same time also for us." Observe his humility, if indeed Paul had need of their prayer. ^B "That God may open to us a door of speech to speak the mystery of Christ (for which also I am bound), that I may make it manifest, as I ought to speak." That is, that He may give me boldness, not that I may be delivered from my bonds, but that I may speak the mystery of Christ as I ought to speak; that is, not with hesitation, but with great boldness. How, then, being in bonds, does he exhort others and ask to receive what he already had? Not merely as one lowly-minded, but also as one showing the power of brotherly prayer. For he had need also of the impulse from above, which the prayer of the brethren was about to give him in greater and more abundant measure; and at the same time he was drawing them to pray. For if they ought to intercede for him, how much more for themselves? ^C VERS. 5. Walk in wisdom toward them that are without. Which the Lord also said: "Behold, I send you as sheep in the midst of wolves. Be ye therefore wise as serpents, and harmless as doves" (Matt. x, 16): this he now says also, that you should be wary, giving those who are without no handle against you in things where they do not harm you, nor offending them intemperately. For they are "without," that is, not familiar to us, nor of the same fold; but even if they inhabit the same world as we, they are "without," as being far from the Church and the kingdom of God. Wherefore one must conduct oneself toward them with prudence. For he calls prudence "wisdom" here. For toward those who are familiar, there is not such need for caution. And he encourages them by calling the Greeks "without." "Redeeming the time." Not wishing us to be varied or hypocrites does he say these things, but this he says: that the time is not yours, it is theirs. You can, therefore, make this time yours also in another way, if you walk with prudence, if you do not undertake untimely conflicts, but render the fitting honor to them, when you do not suffer harm in your soul. Hear this very thing that Paul said to Agrippa: "I think myself happy, being to answer for myself this day before thee" (Act. xxvi, 2). Thus we shall cause those who are "without" to be within. ^D

^A Let us do this, by bringing them to the preaching through gentleness.

"Let your speech be always with grace, seasoned with salt" (Col. iv, 6). Your speech, he says, should have charm, but let it not fall into indifference ^B and laxity; rather, let it be also astringent, for this is what salt signifies. Do not be charming beyond measure, nor yet austere; just as food, if it lacks salt, is disagreeable, and if it is too salty, it is altogether unacceptable to the taste—and in either way, it cannot be eaten. Do you not see how Daniel treats the impious man? Do you not see the three youths, how they displayed nothing rash or burdensome, but rather courage and boldness? For to be rash is not a mark of boldness, but of vainglory.

"That you may know how you ought to answer each one" (Col. iv, 6). Answer the rich man in one way, and the poor man in another. For the soul of the former, being as it is weak, has need of much condescension; that of the poor man is sturdier, ^C and so he can bear it if one deals with him somewhat more weightily. Where there is no necessity, do not call the Greek "defiled," nor be abusive. Furthermore, if you are brought before a ruler, render the appropriate honors to him; but if you are questioned about their dogma, declare it to be defiled and impious. Paul speaks to the Athenians with praise, but he curses Elymas, for he was worthy of it.

"Tychicus will make known to you all things concerning me" (Col. iv, 7). This also shows wisdom, not to put everything into the Epistles, but only the necessary and urgent matters. First, so as not to make them ^D excessively long; second, so that the one departing may have something to recount, and from that be held in greater honor. Third, he shows with what affection he is disposed toward him; for he would not have entrusted such things to him otherwise. Then, too, there were things which it was not fitting to be declared by letter.

"A beloved brother, and faithful minister, and fellow-servant in the Lord" (Col. iv, 7). If he is beloved, he knows all; if he is faithful, he will not lie; if he is a fellow-servant, he has shared in the temptations.

"Whom I have sent to you for this very purpose, that he may know your circumstances, and comfort your hearts" (Col. iv, 8). Here he indicates the love he had for them, inasmuch as he sent him for this reason, that he might know their affairs, not that he might report his own to them, but that he might comfort them. He shows that they were pressed by temptations and had need of comfort.

"With Onesimus, a faithful and beloved brother, who is one of you" (Col. iv, 9). This Onesimus is the servant of Philemon. ^A Amazing, to what a degree of dignity he attained, so as to be even a brother to Paul! And Paul is not ashamed to be a brother to a servant. The phrase "who is one of you" further contributes to the praise of their city, so that they may boast of having produced such a man.

EXPOSITION ON THE EPISTLE TO THE COLOSSIANS — CHAPTER IV

"All things concerning me shall Tychicus declare unto you." That is to say, my chains and other things that hold me. For if these were not, I would have come to you. ^A

"Aristarchus my fellow prisoner saluteth you." This is the one who was brought up from Jerusalem with him. Paul said something greater than the prophets, for if they called themselves guests and strangers, he calls himself even a prisoner. And indeed, he was truly led and carried about like a prisoner; or rather, even worse. For those who have captured prisoners care for them as if they were their own property, but everyone led and carried this man about as an enemy and a foe. This is also a consolation to them, for if their teacher suffers such things, it is a comfort to them.

"And Marcus, sister's son to Barnabas." He commends him also from his kinship, for Barnabas was highly esteemed. ^B

"Touching whom ye received commandments: if he come unto you, receive him." Perhaps they had received commandments concerning Barnabas, that they might receive him with honor. You may, however, place a mark after "ye received commandments," and then read from another beginning: "If he come unto you, O Colossians, receive him honorably."

"And Jesus, which is called Justus." Perhaps this man was a Corinthian.

"These only are my fellowworkers unto the kingdom of God, which are of the circumcision." Having spoken the praise peculiar to each, he now sets forth the common one. For it seemed a great thing to be of the Jews. But since he had mentioned his captivity, so as not to cast down the soul of the hearer, he subsequently rouses them, saying that they "are fellow-workers unto the kingdom." Thus, those who are partners in his captivity shall also be partakers of the kingdom. ^C The blessed John Chrysostom reads this in a way that suggests he only obscurely alluded to the Jews, saying: "These only are of the circumcision"—for the greater number were from the Gentiles.

"Which have been a comfort unto me." He shows that he himself was in great afflictions, and that these men were great indeed, since they were a comfort to Paul. Observe, however, how he who consoles a prisoner is proclaimed as a participant in the kingdom with him. Therefore, those who are afflicted for the sake of Christ ought to be redeemed.

"Epaphras, who is one of you, a servant of Christ, saluteth you." Both at the beginning of the Epistle and now, he commends him, so that they may love him in return as one who loves them, and may gladly listen to him if he teaches anything. For a teacher being held in honor results in the profit of the disciples, who obey him in whatever he says. ^D His great praise is that he is a "servant of Christ." He is, therefore, your glory, inasmuch as he who is such a man has sprung from you.

"Always labouring fervently for you in prayers." Not simply praying, but agonizing and trembling on your behalf, not now only, but always.

^A *That you may stand perfect.* He bites them silently as being imperfect. For they were limping entirely regarding the doctrine of the angels. But since one can be perfect, yet not stand—just as when someone knows all things, yet does not stand firmly—therefore he says: "That you may stand perfect," namely in doctrine and in life. *And complete in all the will of God.* That is, that you may do no other will except that of God; for this is what it means to be complete and perfected. He shows them by these words that they have some things, but are lacking in others.

*For I bear him witness, that he has a great zeal for you.* Both terms have an intensifying force: both "zeal" and "great." Furthermore, he commends him to the Laodiceans and the Hierapolitans; for once the Epistle had been read, they would surely have heard regarding him.

VERS. 14. *Luke the beloved physician greets you.* This Luke is the evangelist, whose great encomium is that he was beloved by Paul. He did not place him after others in order to diminish him, but to magnify Epaphras before his fellow citizens. It is likely, however, that others were also called by this name. *And Demas.* For not yet, as it seems, had he abandoned the master.

VERS. 15. *Greet the brethren who are in Laodicea.* Observe how he glues and connects them to one another. *And Nymphas, and the church that is in his house.* A great man this was, who had his entire house faithful, so that it might even be called a Church. Therefore Paul also shows him favor, greeting him specifically. He does this also to provoke others to the same zeal, ^C so that if they themselves wish to be honored, they might imitate Nymphas.

VERS. 16. *And when this Epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the Epistle from Laodicea.* It seems to me there were some things written in this one which they needed to hear, and in turn, in that one, things which these needed to learn. For the benefit is greater when, while others are being accused, others recognize their own sins. But what was the Epistle from Laodicea? The first to Timothy; for that was written from Laodicea. Some, however, say that it was the one which the Laodiceans sent to Paul; but I do not know what benefit they could have derived from that for their improvement.

VERS. 17. *Say to Archippus.* Why does he not write to him? Perhaps because he only needed a slight reminder, not long letters. *Take heed to the ministry which you have received in the Lord, that you may fulfill it.* This saying is terrifying everywhere. ^D

^A *Take heed, lest your power be this.* It is the same way here: Take heed that you fulfill the work which you have received in the Lord, that is, through the Lord; for He Himself gave it to you, not I. What sort of work was it? To watch over the Colossians, and to care for them and observe them. But by saying "in the Lord," he attributes it to God; he makes him more diligent to fulfill it, as if it were a master's task, and he subjects them to him, as though they were entrusted to him by God. And indeed, he wrote to them for this very reason, *Say to Archippus*, so that when Archippus rebukes them, they might not accuse him of being bitter, since they would know that this was Paul’s command, and that it was their own mouth that told Archippus what Paul had conveyed to him. Therefore, so that he might silence their tongues, Paul did this artfully, ^B since it would otherwise have been absurd for disciples to argue about their teacher.

*Verse 18. Remember my bonds.* That is, make a memorial of me, who am bound and condemned. And this is the greatest consolation for them against any affliction: to remember Paul in bonds.

*Grace be with you. Amen.* This being present, even if you have afflictions and bonds, nothing shall prevail against you; for even this, to be in bonds, is of grace. For they were returning, he says, from the prison, rejoicing that they were counted worthy to suffer shame for the name of Christ. * Do you see that it is a mark of being counted worthy to be insulted? And truly, this is a great honor. May it therefore be granted to us also, ^C unworthy as we are, to be counted worthy of divine grace in our afflictions; so that this grace, supporting our weakness, might cause them to turn to our benefit, purging away the great thickness of our sins, to the glory of the Father, and of the Son, and of the Holy Spirit. To whom be glory forever and ever. Amen.