Colossians 1

1–2

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

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

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

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

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

Homily on Colossians 1

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

Commentary on Colossians

This letter is divided into its greeting and its message (1:3). First, the persons sending the letter are mentioned; then, the ones to whom it is sent (1:2); and thirdly, the good things desired for the latter (1:2b). As to the first, the principal sender is mentioned; and secondly, his companion.

The principal sender of this letter is first identified by his name, Paul, that is, one who is humble, for it is such persons who receive wisdom: "Thou hast hidden these things from the wise and understanding and revealed them to babes" (Mt 11:25), and so Paul can teach this wisdom. Secondly, the sender is described by his office, namely, an apostle, that is, one who is sent, to bring salvation to the faithful: "Set apart for me Saul and Barnabas for the work to which I have called them" (Acts 13:2); "As the Father has sent me, even so I send you" (Jn 20:21). He is not the apostle of just anyone, but of Christ Jesus, whose glory he seeks, and not his own: "For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake" (2 Cor. 4:5). But at times some reach their office because God is angry because of a people's sins: "Who makes a man who is a hypocrite to reign for the sins of the people" (Job 34:30); "I have given you kings in my anger" (Hos 13:11). And so Paul says that he has his office by the will of God, that is, by his pleasure: "I will give you shepherds after my own heart, who will feed you with knowledge and understanding" (Jer 3:15).

The other person to send this letter is Timothy our brother, so that there may be two or three witnesses, as in Deuteronomy (17:6). "A brother helped is like a strong city" (Pr 18:19).

Commentary on Colossians

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

Treatise IV On the Lord's Prayer

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

Commentary on Colossians

The persons to whom this letter is sent are the saints and faithful brethren at Colossae. The greater ones are called saints: "Let us serve him in holiness and righteousness" (Lk 1:74); and the lesser ones are referred to as the faithful, who have at least kept the true faith, because "without faith it is impossible to please God" (Heb 11:6). Or we could say, to the saints, that is, to those sanctified by baptism, and faithful brethren, that is, those who have remained in the faith they accepted: "A faithful man will be much praised," as we read in Proverbs (28:20).

Then he mentions the good things he wishes them to have: that is, grace, which is the source of every good: "Justified by his grace as a gift" (Rom 3:24); and peace, which is the last of all goods: "He makes peace in your borders" (Ps 147:14). As a consequence, he wishes them all the goods that lie between these two. "The Lord will give grace and glory" (Ps 84:11). From the Father of our Lord Jesus Christ, that is, the Father of Christ by nature, and our Father by grace; and from the Lord Jesus Christ. And so, from our Father, that is, God in his Trinity, and from the Lord Jesus Christ, considering the nature God assumed.

Commentary on Colossians

Ver. 3. "We give thanks to God, the Father of our Lord Jesus Christ."

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

"Praying always for you."

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

Homily on Colossians 1

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

Commentary on Colossians

Here Paul begins his message. First, he commends the truth of the Gospel; secondly, he defends this against those who attack it (in the second chapter). In regard to the first he does two things. First, he commends the truth of faith in the Gospel; and secondly, its Author (1:15). The first is divided into two parts. First, he thanks God for the benefits conferred on the Colossians in particular; and secondly, for those benefits granted to the Church in general (1:12). In regard to the first he does two things. First, he thanks God, and secondly, he shows why he gives thanks (1:4). Again the first is divided into two parts. First, he gives thanks; secondly, he prays (1:3b).

So he says: We thank God, the Author of grace: "Give thanks in all circumstances" (1 Th 5:18). And we thank God always, for the past and for the future. For although we cannot actually pray every minute, we should always pray by serving God out of love: "Pray constantly" (1 Th 5:17); "We ought always to pray" (Lk 18:1).

Commentary on Colossians

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

A little above he said, "our Lord." "He," saith he, "is Lord, not the servants." "Of Jesus Christ." These names also are symbols of His benefit to us, for "He," it means, "shall save His people from their sins." (Matt. i. 21.)

Ver. 4. "Having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints."

Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. "And of the love," he saith, "which ye have toward all the saints," not toward this one and that: of course then toward us also.

Homily on Colossians 1

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

Commentary on Colossians

Then he states his reasons for giving thanks. First, he recalls the blessings they have; and secondly, how they were obtained (1:5b).

Our blessings or goods consist especially in faith, hope, and the love of charity: for by faith we have a knowledge of God; by hope we are raised up to him; but by the love of charity we are united to him. As we read: "So faith, hope, love, abide, these three; but the greatest of these is love" (1 Cor. 13:13). So he gives thanks for these three. First, that they have the faith; although he was not the one who preached to them, but rather a disciple by the name of Epaphras, and later Archippus. Thus he says, we have heard of your faith, which is the beginning of the spiritual life: "The righteous shall live by his faith" (Hab 2:4); "For whoever would draw near to God must believe that he exists and that he rewards those who seek him" (Heb 11:6). But this faith is dead without an active love, as James says (2:26), and so an active love must also be present: "For in Christ Jesus neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal 6:15). And so he continues, and of the love which you have for all the saints. There is a love which springs from charity, and another which is worldly. This worldly love does not include everyone, because we love those with whom there is some communication or sharing, which is the cause of love; but in worldly love this cause is not present in everyone, but is only found in one's relatives or other worldly people. But the love of charity does extend to everyone; and so he says, for all. For even though sinners are loved by the love of charity, it is in order that at some time they become holy: "We know that we have passed out of death into life, because we love the brethren" (1 Jn 3:14).

Commentary on Colossians

This shall now be proved even by the apostle, when he says: "For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is unto all the world." For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles.

Against Marcion Book 5

For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," [2 Thessalonians 2:13] and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" [Colossians 1:5] by God, who has declared with His mouth, and He does not lie, that it is "better than sons and daughters," [Isaiah 56:4-5] and that He will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." [Hebrews 13:4] For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.

Two Epistles on Virginity

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

He speaks of the good things to come. This is with a view to their temptations, that they should not seek their rest here. For lest any should say, "And where is the good of their love toward the saints, if they themselves are in affliction?" he says, "We rejoice that ye are securing for yourselves a noble reception in heaven." "Because of the hope," he saith, "which is laid up." He shows its secureness. "Whereof ye heard before in the word of the truth." Here the expression is as if he would chide them, as having changed from it when they had long held it.

"Whereof," saith he, "ye heard before in the word of the truth of the Gospel." And he bears witness to its truth. With good reason, for in it there is nothing false.

"Of the Gospel." He doth not say, "of the preaching," but he calleth it the "Gospel," continually reminding them of God's benefits. And having first praised them, he next reminds them of these.

Homily on Colossians 1

Paul shows them that the governance of angels does not fulfill the hope laid before us of the resurrection and the kingdom. These happen by the appearing of our Lord Jesus Christ. .

Bodily discipline performed in stillness purifies the body of the matter within it. But the discipline of the mind humbles the soul, filters out her crass notions of things that perish and draws her from the state where the thoughts are passionately engrossed and toward the state where they are moved by her divine vision…. This divine, contemplative vision of heavenly things comes to us precisely when, engaged in bodily and mental discipline, we are the recipients of an unutterably pristine glory that separates [us] from this world and our thoughts of it. By this we are thoroughly convinced of our hope which is laid up for us and we stand in full assurance of its state.

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

Commentary on Colossians

Further, the fruit of worldly love is obtained in this world; but the fruit of the love of charity is in eternal life. This leads him to mention hope: because of the hope laid up for you in heaven, that is, because of your eternal glory, which is called hope because it is considered as certain: "This hope has been put in my heart," as we read in Job (19:27).

Then (1:5b), he shows how they obtained these things. First, he commends the doctrine of the Gospel; and secondly, its ministry. First he commends the truth of the doctrine; secondly, its growth (v. 6); thirdly, its fruitful progress (v. 6b).

So he says, of this you have heard, that is, of the hope or else of the things hoped for, in the word of the truth, the Gospel, for this is greater than everything else: "Eye has not seen, nor ear heard, nor the heart of man conceived what God has prepared for those who love him" (1 Cor. 2:9). Therefore, God revealed this: "Repent, for the kingdom of heaven is at hand" (Mt 3:2). But his hope is true, and not a vain hope (as when the one promising is a liar), because it is in the word of the truth: "Your word is truth" (Jn 17:17).

Commentary on Colossians

Ver. 6. "Which is come unto you, even as it is also in all the world."

He now gives them credit. "Is come," he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, "As also it is in all the world."

It is present everywhere, everywhere victorious, everywhere established.

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

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

"As also among you," says he.

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

"Since the day ye heard it."

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

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

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

Homily on Colossians 1

The gospel has come not only to the Colossians, but to the whole world, where it is powerful and grows by means of the preached word. .

Honor, love and praise the holy church, your mother, the heavenly Jerusalem, the holy City of God. It is she who, in this faith which you have received, bears fruit and spreads throughout the world. She is the “church of the living God, the pillar and mainstay of truth,” who, in dispensing the sacraments, tolerates the wicked who are eventually to be separated and whom, meanwhile, disparity of customs keeps at a distance. For the sake of the grain now growing amid the chaff, at the final sifting of which the harvest destined for the granary will be revealed, the church has received the keys of the kingdom of heaven.

There are both good and bad in the Catholic church, which has spread not in Africa alone, as the Donatist sect has done, but through all nations, as it was promised, and which extends throughout the whole world, as the apostle says, bringing forth fruit and increasing.

“The gospel has come to you, as it is in all the world, and brings forth fruit.” The Son of God said with his own mouth, “You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and even to the uttermost part of the earth.” Caecilianus, the bishop of the church of Carthage, is accused with human contentiousness; the church of Christ, established among all nations, is recommended by the voice of God.

It is much less surprising that he [Paul] used his verbs in the present tense in that passage which, as you remarked, he repeated again and again: “For the hope which is laid up for you in heaven, which you have heard before in the word of the truth of the gospel, which is come to you as also it is in the whole world, and brings forth fruit and grows.” Although the gospel did not yet embrace the whole world, he said that it brings forth fruit and grows in the whole world, in order to show how far it would extend in bearing fruit and growing. If, then, it is hidden from us when the whole world will be filled by the church bringing forth fruit and growing, undoubtedly it is hidden from us when the end will be, but it certainly will not be before that.

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

Commentary on Colossians

Then when he says, which has come to you, Christ's doctrine is commended for its growth, because it has come not only to you, but is indeed in the whole world: "Their voice goes out through all the earth, and their words to the end of the world" (Ps 19:4); "This Gospel of the kingdom will be preached throughout the whole world... and then the end will come" (Mt 24:14). But since the Gospel has been preached in the whole world, why has the end not come? I answer that some say that the Gospel of Christ is not the Gospel of the kingdom. But this is false, because our Lord calls it the Gospel of the kingdom. And so, according to Chrysostom, we should say that while the apostles were still alive, the Gospel of Christ was throughout the whole world, at least by some kind of report. And it is quite miraculous that Christ's doctrine should have grown so much in forty years. And so the Apostle says, in the whole world, that is, by report; and "then the end will come," that is, the destruction of Jerusalem. But Augustine does not agree with this interpretation, because even in his own time there were some countries in which there were yet no churches. So he says the time referred to is the time when the Gospel will be really preached. Thus the end will come after the Church has become established in all countries, even though some people are not believers. And this end is not at the time of the Apostle, but concerns the end of the world. And so when Paul says here, in the whole world, he is speaking of the future; but he is using the present tense because the outcome is so certain. Yet we can say that the Gospel is in the whole world by report, although it is not actually established in all places.

Then he commends Christ's doctrine because of its fruit in good works: it is bearing fruit: "My blossoms became glorious and abundant fruit" (Sir 24:17); "He indeed bears fruit, and yields, in one case a hundredfold, in another sixty, and in another thirty" (Mt 13:23), and it is growing, that is, in the number of its believers: "The Lord added to their number day by day those who were being saved" (Acts 2:47). This was the effect of a great power, because as among yourselves, so also among others. From the day you heard, that is, the preaching, and understood, you accepted it.

Commentary on Colossians

7–8

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

He, it is probable, had preached there. "Ye learned" the Gospel. Then to show the trust-worthiness of the man, he says, "our fellow servant."

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

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

Homily on Colossians 1

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

Commentary on Colossians

Then he commends the ministry of the Gospel: first, in relation to himself; then in relation to them; and finally in relation to both. So he says: You have been taught the Gospel, as you learned it from Epaphras, our beloved fellow servant: "I am a fellow servant with you and your brethren the prophets" (Rev 22:9). He is a faithful minister, that is, one who does not seek his own profit: "This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found trustworthy" (1 Cor. 4:1).

Commentary on Colossians

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

Commentary on Colossians

He is a faithful minister, that is, a mediator between them and the Apostle, and has made known, i.e., indicated, to us your love in the Spirit.

Commentary on Colossians

For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

The Stromata Book 5

What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: "I will put My Spirit upon thy seed and My blessings upon thy children." For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing better to wish us than this, as He himself said: "We cease not to pray and make request for you that ye may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God." He taught, then, that this was the will of God, that rather by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts.

On the Holy Spirit, Book 1

"For this cause." What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so doth Paul also most exhort those who have achieved the greater part.

"Since the day we heard it," saith he, "we do not cease to pray for you." Not for one day do we pray for you, nor yet for two, nor three. Herein he both shows his love, and gives them a gentle hint that they had not yet arrived at the end. For the words, "that ye may be filled," are of this significancy. And observe, I pray, the prudence of this blessed one. He nowhere says that they are destitute of everything, but that they are deficient; everywhere the words, "that ye may be filled," show this.

Homily on Colossians 2

And Paul shows here, that since that time he has been praying, and has not yet prevailed, and yet has not desisted; for the words, "from the day we heard it," show this. But it implies condemnation to them, if, from that time, even assisted by prayers, they had not amended themselves. "And making request," he says, with much earnestness, for this the expression "ye knew" shows. But it is necessary still to know somewhat besides.

Homily on Colossians 2

And, "that ye may be filled," he saith; not, "that ye may receive," for they had received; but "that ye may be filled" with what as yet was lacking. Thus both the rebuke was given without offense, and the praise did not suffer them to sink down, and become supine, as if it had been complete. But what is, "that ye may be filled with the knowledge of His will"? That through the Son we should be brought unto Him, and no more through Angels. Now that ye must be brought unto Him, ye have learnt, but it remains for you to learn this, and why He sent the Son. "In all spiritual wisdom," he saith, "and understanding." For since the philosophers deceived them; I wish you, he saith, to be in spiritual wisdom, not after the wisdom of men. But if in order to know the will of God, there needs spiritual wisdom; to know His Essence what it is, there is need of continual prayers.

Homily on Colossians 2

It is God’s will, that we acknowledge him and know that it is not possible to be saved by angels but only through Jesus Christ. How then can we know this? Through spiritual, not worldly, wisdom. .

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

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

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

Commentary on Colossians

Above, the Apostle gave the reason for his thanksgiving by mentioning the things for which he gave thanks; here he states his prayer, showing what he is asking for them. First, he gives the characteristics of prayer; secondly, he mentions the goods he is asking for (v. 9b).

Prayer has three characteristics. First, it is timely, thus he says, from the day we heard of it we began to pray: "Since I spoke of him, I will still remember him" (Jer 31:20). Secondly, it is continuous: we have not ceased to pray for you: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam 12:23); "Without ceasing I mention you always in my prayers" (Rom. 1:9). Thirdly, prayer has several elements and is complete: to pray for... asking. Praying is lifting our minds up to God; and asking is requesting things. Praying should come first, so that the one devoutly requesting is heard, just as those who are requesting something begin by trying to persuade their listener and bend him to their wishes. But we should begin with devotion and meditation on God and divine things, not in order to bend him, but to lift ourselves up to him.

He asks for three things. First, for a knowledge of the truth; secondly, that they act in a virtuous way (v. 10); and thirdly, that they have the endurance to stand up under evil (v. 11).

He requests three kinds of knowledge for them. First, a knowledge of what they are to do; and so he says, that you may be filled with the knowledge of his will, that is, that you may fully know the will of God: "This is the will of God, your sanctification," as we read in 1 Thessalonians (4:3). Thus, one who lives in a holy way knows God's will; but one who sins does not know the will of God, because every sinner is ignorant: "That you may prove what is the good and acceptable and perfect will of God" (Rom 12:2). Secondly, he wants them to have a knowledge of divine things, in all wisdom, which consists in the knowledge of divine things, as Augustine says: "Think of the Lord with uprightness" (Wis 1:1). Thirdly, he wants them to have an understanding of spiritual things, i.e., not of these earthly material things: "Now we have received not the spirit of this world, but the Spirit which is from God," as 1 Corinthians (2:12) says. He appropriately associates wisdom and understanding, because wisdom is weak when there is no understanding, as Gregory says, and understanding is useless without wisdom: for wisdom judges and understanding apprehends, and one cannot apprehend without judging, and vice versa. The Gloss says that the first kind of knowledge is taken in general, the second pertains to the active life, and the third to the contemplative life.

Commentary on Colossians

For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

The Stromata Book 5

For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

On Exhortation to Chastity

"To walk worthily," he says, "of the Lord." Here he speaks of life and its works, for so he doth also everywhere: with faith he always couples conduct. "Unto all pleasing." And how, "all pleasing"? "Bearing fruit in every good work, and increasing in the knowledge of God." Seeing, saith he, He hath fully revealed Himself unto you, and seeing ye have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needeth elevated conduct, greater far than the old dispensation. For, he that hath known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needeth.

Homily on Colossians 2

"To walk," saith he, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still, and, with a metaphor, "bearing fruit and increasing in the knowledge of God," that ye might be in such measure "strengthened," according to the might of God, as is possible for man to be. "Through His power," great is the consolation.-He said not strength, but "power," which is greater: "through the power," he saith, "of His glory," because that everywhere His glory hath the power. He thus comforts him that is under reproach: and again, "To walk worthily of the Lord." He saith of the Son, that He hath the power everywhere both in heaven and in earth, because His glory reigneth everywhere. He saith not "strengthened" simply, but so, as they might be expected to be who are in the service of so strong a Master.

Homily on Colossians 2

"Bearing fruit," he saith: this hath reference to works. "Strengthened": this to trials. "Unto all patience and longsuffering": long-suffering towards one another, patience towards those without. For longsuffering is toward those whom we can requite, but patience toward those whom we cannot. For this reason the term patient is never applied to God, but longsuffering frequently; as this same blessed one saith other where in his writings, "Or despisest thou the riches of His goodness, and forbearance, and longsuffering?" "Unto all pleasing." Not, one while, and afterwards not so. "In all spiritual wisdom," he saith, "and understanding." For otherwise it is not possible to know His will. Although indeed they thought they had His will; but that wisdom was not spiritual. "To walk," saith he, "worthily of the Lord." For this is the way of the best life. For he that hath understood God's love to man, (and he doth understand it if he have seen the Son delivered up,) will have greater forwardness. And besides, we pray not for this alone that ye may know, but that ye may show forth your knowledge in works; for he that knows without doing, is even in the way to punishment. "To walk," he saith, that is, always, not once, but continually. As to walk is necessary for us, so also is to live rightly. And when on this subject he constantly uses the term "walk," and with reason, showing that such is the life set before us. But not of this sort is that of the world. And great too is the praise. "To walk," he saith, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still.

Homily on Colossians 2

"In the knowledge of God." And at the same time he touches in passing upon the methods of knowledge; for this is to be in error, not to know God as one ought; or he means, so as to increase in the knowledge of God. For if he that hath not known the Son, knoweth not the Father either; justly is there need of increased knowledge: for there is no use in life without this.

Homily on Colossians 2

We are commanded to do good when it says: “Decline from evil and do good,” but we pray to do good when it says: “We cease not to pray for you, asking,” and among other things that Paul asks he mentions: “That you may walk worthy of God in all things pleasing, in every good work and good word.” As then we acknowledge the part played by the will when these commands are given, so let him acknowledge the part played by grace when these petitions are offered. .

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

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

Commentary on Colossians

Further, knowledge by itself is not enough, because "Whoever knows what is right to do and fails to do it, for him it is sin" (Jas. 4:17). And therefore, it is necessary to act according to virtue. He touches on this when he says, to lead a life worthy of the Lord, for one lives unworthily if he does not live as is fitting for a son of God to live: "As servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships..." (2 Cor. 6:4); "As we solemnly forewarned you" (1 Th 4:6). Secondly, he touches on a correct intention: fully pleasing: "There was one who pleased God and was loved by him" (Wis 4:10). Thirdly, he brings in the desire to make progress: bearing fruit in every good work, for one should always try for a further good: "My blossoms became glorious and abundant fruit" (Sir 24:17); "The return you get is sanctification and its end eternal life" (Rom 6:22). And after one has borne fruit, an increase in knowledge follows, and increasing in the knowledge of God; for as a result of eagerly accomplishing the commands of God, a person is disposed for knowledge: "I understand more than the aged, because I keep your precepts" (Ps 119:100); "Wisdom will not dwell in a body enslaved to sin" (Wis 1:4). He says, increasing in the knowledge of God, and not of the world: "She gave him a knowledge of holy things" (Wis 10:10).

Commentary on Colossians

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

Homily on Colossians 2

And again, "strengthened with all power," and again, "unto all patience and long-suffering"; for the constant addition of "all" bears witness to their doing well in part, though, it might be, not in all.

Homily on Colossians 2

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

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

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

Commentary on Colossians

Then he mentions their standing up under evils, for to live a virtuous life it is not enough just to know and to will; one must also act in spite of opposition: and this cannot be done without a patient endurance of evils. And so he says, may you be strengthened with all power: "Rich in power" (Sir 44:6). Such power, or virtue, comes from God; and so he says, according to his glorious might: "Be strong in the Lord" (Eph 6:10). He says, glorious might, that is, Christ's, who is the glory of the Father, because to fall into sin is to fall into darkness: "She is a breath of the power of God, and a pure emanation of the glory of the Almighty" (Wis 7:25). Then when he says, for all patience and longsuffering, he prays that they may stand up under adversity. Some people fail because of the difficulties of their adversities; and they need patience: "By your patience you will gain your lives" (Lk 21:19). Other people fail because their reward is a long time coming; and so he says, longsuffering, which enables a person to wait for what was promised: "If it does not come soon, wait for it; because it will come and not delay" (Hab 2:3); "And thus, with his longsuffering, he obtained what was promised" (Heb 6:15). Yet, although some people do avoid these two vices, they do it with sadness; and since this should not be so he says, with joy: "Count it all joy, my brethren, when you meet various trials" (Jas. 1:2).

Commentary on Colossians

For he himself has bound the strong man and stolen his goods, that is, humanity itself, whom our enemy had abused in every evil activity. God has created “vessels fit for the Master’s use,” that is, us who have been perfected for every work through the preparation of that part of us which is in our own control. Thus we gained our approach to the Father through him, being translated from “the power of darkness to be partakers of the inheritance of the saints in light.”

"Unto all patience and longsuffering," he saith, "with joy, giving thanks" unto God. Then being about to exhort them, he makes no mention of what by and by shall be laid up for them; he did hint at this however in the beginning of the Epistle, saying, "Because of the hope which is laid up for you in the heavens": but in this place he mentions the things which were already theirs, for these are the causes of the other. And he doth the same in many places. For that which hath already come to pass gains belief, and more carries the hearer along with it. "With joy," he saith, "giving thanks" to God. The connection is this. We cease not praying for you, and giving thanks for the benefits already received.

Seest thou how he bears himself along into speaking of the Son? For if "we give thanks with much joy," it is a great thing that is spoken of. For it is possible to give thanks only from fear, it is possible to give thanks even when in sorrow. For instance; Job gave thanks indeed, but in anguish; and he said, "The Lord gave, the Lord hath taken away." For, let not any say that what had come to pass pained him not, nor clothed him with dejection of soul; nor let his great praise be taken away from that righteous one. But when it is thus, it is not for fear, nor because of His being Lord alone, but for the very nature of the things themselves, that we give thanks.

Homily on Colossians 2

"To Him who made us meet to be partakers of the inheritance of the saints in light." He hath said a great thing. What has been given, he saith, is of this nature; He hath not only given, but also made us strong to receive. Now by saying, "Who made us meet," he showed that the thing was one of great weight. For example, were some low person to have become a king, he hath it in his power to give a governorship to whom he will; and this is the extent of his power, to give the dignity: he cannot also make the person fit for the office, and oftentimes the honor makes one so preferred even ridiculous. If however he have both conferred on one the dignity, and also made him fit for the honor, and equal to the administration, then indeed the thing is an honor. This then is what he also saith here; that He hath not only given us the honor, but hath also made us strong enough to receive it.

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

Homily on Colossians 2

How can the apostle say: “Giving thanks to God the Father, who makes us suitable for a share of the lot of the saints in light, who has snatched us from the power of darkness and transferred us to the kingdom of his beloved son,” unless the will that liberates us is not ours but his? Letters.

See, then, how it can come to pass that a man may have the baptism of Christ and still not have the faith or the love of Christ; how it is that he may have the sacrament of holiness and still not be reckoned in the lot of the holy. With regard to the mere sacrament itself, it makes no difference whether someone receives the baptism of Christ where the unity of Christ is not.

The lament in the Psalms, indeed, is absolutely true: “Behold in iniquity was I conceived, and in sins did my mother nourish me in her womb.” Again, there is what is written, that there is none clean in God’s sight, not even an infant whose life has lasted but a day on the earth. So these are the exception, and it is to exceed our limited human measure to wish to inquire about the rank they may deserve in that “lot of the saints in light” which is promised for the future.

Moreover in writing to the Thessalonians he says: “Giving thanks to God the Father, who has made us worthy to be partakers of the lot of the saints in light.” Since we read that many things in the Old and New Testaments were divided by lots, none has dared to deny that the lot has been God’s way of manifesting what devoted hearts sought with prayerful petition.

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

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

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

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

Commentary on Colossians

Then when he says, giving thanks to God the Father, he gives thanks for the favors granted to all of the faithful: first for the gift of grace, and then secondly for the fruit of grace (v. 13).

And so he says: We pray for you, giving thanks to God, as our Creator, and the Father, by adopting us, who has qualified us to share in the inheritance of the saints in light. Some people have said that the gifts of grace are given because of a person's merit, and that God gives grace to those who are worthy, and does not give grace to those who are unworthy. But this view is rejected by the Apostle, because whatever worth and grace we have was given to us by God, and so also were the effects of grace. And so Paul says, who has qualified us to share in the inheritance of the saints in light: "Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God" (2 Cor. 3:5). To share in the inheritance of the saints in light. All men are good in their very nature; consequently, they somehow partake of God. But those who are wicked take pleasure in temporal things as their portion: "This is our portion and this our lot" (Wis 2:9), while those who are holy have God himself as their portion: "The Lord is my portion" (Lam 3:24); "The Lord is my chosen portion" (Ps 16:5). And so he says, who has qualified us to share in the lot of the saints.

He says, in the lot of the saints, because there are two ways of apportioning things: sometimes it is done by choosing, as when a person selects this portion, and another one that portion; and sometimes apportionment is by lot: "The lot puts an end to disputes" (Pr 18:18). The saints have their portion not because they chose it: "You did not choose me, but I chose you" (Jn 15:16), but because God chose them. (A lot consists in entrusting something to God's judgment. And there are three types of lot: consultative, divining, and apportioning. The first is not evil when dealing in temporal matters; the second is useless and evil, and the third is sometimes allowed in cases of necessity.) The portion of the saints is the possession of the light: "He dwells in unapproachable light" (1 Tim 6:16); "In his hands he hides the light and commands it to come again" (Job 36:32), and from it there follows the effect of grace, i.e., our transference from darkness to light.

Commentary on Colossians

Freed thus from the condition of darkness, that is, plucked from the infernal place, in which we were held by the devil both because of our own and because of Adam’s transgression, who is the father of sinners, we were translated by faith into the heavenly kingdom of the Son of God. This was so that he might show us by what love God loved us, when, raising us from deepest hell, he led us into heaven with his true Son. .

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

The whole is of Him, the giving both of these things and those; for nowhere is any achievement of ours. "From the power of darkness," he saith, that is, of error, the dominion of the devil. He said not "darkness," but "power"; for it had great power over us, and held us fast. For it is grievous indeed even to be under the devil at all, but to be so "with power," this is far more grievous. "And translated us," he saith, "into the kingdom of the Son of His love." Not then so as to deliver man from darkness only, did He show His love toward him. A great thing indeed is it to have delivered from darkness even; but to have brought into a kingdom too, is a far greater. See then how manifold the gift, that he hath delivered us who lay in the pit; in the second place, that He hath not only delivered us, but also hath translated us into a kingdom. "Who delivered us." He said not, hath sent us forth, but "delivered": showing our great misery, and their capture of us. Then to show also the ease with which the power of God works, he saith, "And translated us," just as if one were to lead over a soldier from one position to another. And he said not, "hath led over"; nor yet "hath transposed," for so the whole would be of him who transposed, nothing of him who went over; but he said, "translated"; so that it is both of us and of Him.

Homily on Colossians 2

"Into the kingdom of the Son of His love." He said not simply, "the kingdom of heaven," but gave a grandeur to his discourse by saying, "The kingdom of the Son," for no praise can be greater than this, as he saith elsewhere also: "If we endure, we shall also reign with Him." He hath counted us worthy of the same things with the Son; and not only so, but what gives it greater force, with His Beloved Son. Those that were enemies, those that were in darkness, as it were on a sudden he had translated to where the Son is, to the same honor with Him. Nor was he content with only this, in order to show the greatness of the gift; he was not content with saying, "kingdom," but he also added, "of the Son"; nor yet with this, but he added also "beloved"; nor yet with this, but he added yet, the dignity of His nature. For what saith he? "Who is the Image of the invisible God." But he proceeded not to say this immediately, but meanwhile inserted the benefit which He bestowed upon us. For lest, when thou hearest that the whole is of the Father, thou shouldest suppose the Son excluded, he ascribes the whole to the Son, and the whole to the Father.

Homily on Colossians 2

Before the law and in the law the angels served God for our salvation, but God did not bring us to the kingdom through them. But now through our Lord, his only begotten Son, the kingdom is given to you. .

“And he threw him,” says John, “into the abyss,” meaning, clearly, that he cast the devil into the abyss, and the “abyss” symbolizes the innumerable multitude of the impious, in whose hearts there is a great depth of malignity against the church of God…. Now because he is bound and shut up by this ban, the devil is prohibited and inhibited from leading astray the nations which belonged to Christ but were in time past led astray by him or held in his grip. For God chose those nations before the foundation of the world, to “rescue them from the power of darkness and transfer them to the kingdom of his beloved Son,” as the apostle says. .

Because in Greek “to suffer” is paschein, for this reason Pascha has been thought of as a passion, as though this name has been derived from “suffering.” But in its own language, that is, in Hebrew, Pascha means a “passing over.” For this reason the people of God celebrated the Pascha for the first time when, fleeing from Egypt, they passed over the Red Sea…. And we effect a most salutary passing over when we pass over from the devil to Christ, and from this tottering world to his most solidly established kingdom. And therefore we pass over to God who endures so that we may not pass over with the passing world. Concerning this grace conferred upon us, the apostle, praising God, says, “Who has rescued us from the power of darkness and has brought us over into the kingdom of the Son of his love.”

From this power of evil angels nothing delivers man but the grace of God, of which the apostle speaks, “Who has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love.” Israel’s own story illustrates this figure, when they were delivered from the power of the Egyptians and translated into the kingdom of the land of promise flowing with milk and honey, which signifies the sweetness of grace.

“Snatched from the powers of darkness” at such a great “price,” and by so great a “mystery,” and loosed from the chains of the ancient captivity, make sure, dearly beloved, that the devil does not destroy the integrity of your souls with any stratagem. Whatever is forced on you contrary to the Christian faith, whatever is presented to you contrary to the commandments of God, it comes from the deceptions of the one who tries with many wiles to divert you from eternal life, and, by seizing certain occasions of human weakness, leads careless and negligent souls again into his snares of death. Let all those reborn through water and the Holy Spirit consider the one whom they have renounced. -.

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

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

Commentary on Colossians

First, he mentions this transference; and secondly, the way in which men are the slaves of sin before they receive grace. For since sin is a darkness, men before receiving grace are in the power of darkness, i.e., either of the evil spirits or of sins: "Against the world rulers of this present darkness" (Eph 6:12), "Even the captives of the mighty shall be taken" (Is 49:25). He has transferred us to the kingdom of his beloved Son, i.e., that we might be the kingdom of God: "My kingdom is not of this world" (Jn 18:36). This happens when we are freed from our sins: "You have made them a kingdom and priests to our God" (Rev 5:10). Or literally, we are transferred to this kingdom so that we may obtain eternal life: "The kingdom of heaven is at hand" (Mt 3:2). And this is what he says: the kingdom of his beloved Son.

A more literal translation of this phrase would read: the kingdom of the Son of his love. As Augustine says in a Gloss, "love" is sometimes taken to mean the Holy Spirit, who is the love of the Father and the Son. But if "love" were always to mean this Person, then the Son would be the Son of the Holy Spirit. So at other times "love" is understood essentially, to indicate the divine essence. Thus the phrase, of the Son of his love, can be taken to mean either "of his beloved Son," or it could mean, "of the Son of his essence." But is it true to say that the Son is the Son of the essence of the Father? I answer that if the possessive case, "of the essence" is taken to indicate the relationship of an efficient cause, it is false; because the essence of the Father does not generate nor is it generated. Sometimes the possessive case indicates the possession of a form, as when we say a thing is "of an excellent form," that is, it has an excellent form. And if we understand "of the essence" in this way, then the statement is true, that is, the Son has the essence of the Father: "The Father loves the Son, and has given all things into his hand" (Jn 3:35).

Commentary on Colossians

And again, in his Epistle to the Galatians, he says: "But when the fulness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption;" plainly indicating one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation; the Son of God being made the Son of man, that through Him we may receive the adoption,-humanity sustaining, and receiving, and embracing the Son of God.

Against Heresies Book 3

But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins." And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.

Against Heresies Book 5

For He indeed translated us, but the Son furnished the cause. For what saith he? "Who delivered us out of the power of darkness." But the same is, "In whom we have the full redemption, even the forgiveness of sins." For had we not been forgiven our sins, we should not have been "translated." So here again the words, "In whom." And he said not "redemption," but "full redemption," so that we shall not fall any more, nor become liable to death.

Homily on Colossians 2

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

Homily on Colossians 2

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

Commentary on Colossians

Then when he says, in whom we have redemption, he shows the way we have been transferred. For humanity in sin was held down in two ways: first, as a slave: "Every one who commits sin is a slave to sin" (Jn 8:34), and secondly, as deserving punishment and as turned away from God: "Your iniquities have made a separation between you and your God, and your sins have hid his face from you so that he does not hear" (Is 59:2). But these two things are taken away by Christ, because, as man, he became a sacrifice for us and redeemed us in his blood; and so Paul says, in whom we have redemption: "You were bought with a price" (1 Cor 6:20); and from Christ, as God, we have the forgiveness of sins, because he took away our debt of punishment.

Commentary on Colossians

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

Epistle of Ignatius to the Ephesians

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

Epistle of Ignatius to the Smyrnaeans

The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old.

Hermas, Similitude 9

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

An Answer to the Jews

He calls Christ "the image of the invisible God." We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself.

Against Marcion Book 5

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

Against Marcion Book 5

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

Against Marcion Book 5

Thus does He make Him equal to Him: for by proceeding from Himself He became His first-begotten Son, because begotten before all things; and His only-begotten also, because alone begotten of God, in a way peculiar to Himself, from the womb of His own heart-even as the Father Himself testifies: "My heart," says He, "hath emitted my most excellent Word.

Against Praxeas

Also Paul to the Colossians: "Who is the image of the invisible God, and the first-born of every creature."

Treatise XII Three Books of Testimonies Against the Jews

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

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

For how shall he be considered "the first-born of every creature"

Discourse III. Thaleia

The Lord has declared: “If I do not perform the works of my Father do not believe me.” Hence, he teaches that the Father is seen in him because he performs his works so that the power of the nature that was perceived would reveal the nature of the power that was perceived, wherefore the apostle, indicating that this is the image of God, says: “Who is the image of the invisible God … that through him he should reconcile all things to himself.” Accordingly, he is the image of God by the power of these works.

Not then because he was from the Father was he called “Firstborn,” but because in him the creation came to be; and as before the creation he was the Son, through whom was the creation, so also before he was called the Firstborn of the whole creation, the Word himself was with God and the Word was God. … If then the Word also were one of the creatures, Scripture would have said of him also that he was Firstborn of other creatures; but in fact, the saints’ saying that he is “Firstborn of the whole creation” demonstrates that the Son of God is other than the whole creation and not a creature…. He is called “Firstborn among many brothers” because of the relationship of the flesh, and “Firstborn from the dead” because the resurrection of the dead is from him and after him.

But though he is Word, he is not, as we said, comparable to human words, composed of syllables; but he is the unchanging image of his own Father. For men, composed of parts and made out of nothing, speak in a composite and divisible fashion. But God possesses true existence and is not composite; hence his Word also has true existence and is not made of different parts or syllables. He is the one and onlybegotten God, who proceeds in his goodness from the Father as from a good Fountain, and orders all things and holds them together.

Consider the following words also: “In our image.” What do you say to this? Surely, the image of God and of the angels is not the same. Now it is absolutely necessary for the form of the Son and of the Father to be the same, the form being understood, of course, as becomes the divine, not in a bodily shape, but in the special properties of the Godhead…. To whom does he say: “In our image”? To whom else, I say, than to the “brightness of his glory and the image of his substance,” who is “the image of the invisible God”? Homilies on the Hexameron

Do you therefore, who attend to the laws of God, esteem those laws more honourable than the necessities of this life, and pay a greater respect to them, and run together to the Church of the Lord, "which He has purchased with the blood of Christ, the beloved, the first-born of every creature." For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has "formed Christ in you," of whom you are made partakers, and thereby become His holy and chosen members, "not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, ye are complete in Him, after the image of God that created you."

Constitutions of the Holy Apostles Book 2

For Thou art eternal knowledge, everlasting sight, unbegotten hearing, untaught wisdom, the first by nature, and the measure of being, and beyond all number; who didst bring all things out of nothing into being by Thy only begotten Son, but didst beget Him before all ages by Thy will, Thy power, and Thy goodness, without any instrument, the only begotten Son, God the Word, the living Wisdom, "the First-born of every creature, the angel of Thy Great Counsel," and Thy High Priest, but the King and Lord of every intellectual and sensible nature, who was before all things, by whom were all things.

Constitutions of the Holy Apostles Book 8

He is called “image” because he is of one substance with the Father; he stems from the Father and not the Father from him, it being the nature of an image to copy the original and to be named after it. But there is more to it than this. The ordinary image is a motionless copy of a moving being. Here we have a living image of a living being, indistinguishable from its original to a higher degree than Seth from Adam and any earthly offspring from its parents. Beings with no complexity to their nature have no points of likeness or unlikeness. They are exact replicas, identical rather than like.

The meaning of the “creation,” of which he is firstborn, is not unknown to us. For we recognize a twofold creation of our nature, the first that of our conception and birth, the second that of our new creation. But there would have been no need for the second creation had we not crippled the first by our disobedience. Accordingly, when the first creation had grown old and vanished away, it was necessary that there should be a new creation in Christ … for the maker of human nature at the first and afterwards is one and the same. Then he took dust from the earth and formed man: again he took dust from the Virgin and did not merely form man, but formed man about himself: then he created; afterwards, he was created: then the Word made flesh; afterwards, the Word became flesh, that he might change our flesh to spirit, through becoming a partaker with us in flesh and blood. Of this new creation therefore in Christ, which he himself began, he was called the firstborn.

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

Exposition of the Christian Faith, Book 1

Be like the image on the coin, unchangeable, keeping the same habits every day. When you see the coin, see the image; when you see the law, see Christ, the image of God, in the law. And because he himself is the image of the invisible and incorruptible God, let him shine for you as in the mirror of the law. Confess him in the law that you may acknowledge him in the gospel.

Letter 7

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

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

Homily on Colossians 2

Paul, discoursing as we showed of the dignity of the Son, says these words: "Who is the Image of the invisible God." Whose image then wilt thou have Him be? God's? Then he is exactly like the one to whom you assign Him. For if as a man's image, say so, and I will have done with you as a madman. But if as God and God's Son, God's image, he shows the exact likeness. Wherefore hath no Angel anywhere been called either "image" or "son," but man both? Wherefore? Because in the former case indeed the exaltedness of their nature might presently have thrust the many into this impiety; but in the other case the mean and low nature is a pledge of security against this, and will not allow any, even should they desire it, to suspect anything of the kind, nor to bring down the Word so low. For this cause, where the meanness is great, the Scripture boldly asserts the honor, but where the nature is higher, it forbears. "The Image of the Invisible" is itself also invisible, and invisible in like manner, for otherwise it would not be an image. For an image, so far as it is an image, even amongst us, ought to be exactly similar, as, for example, in respect of the features and the likeness. But here indeed amongst us, this is by no means possible; for human art fails in many respects, or rather fails in all, if you examine with accuracy. But where God is, there is no error, no failure.

But if a creature: how is He the Image of the Creator? For neither is a horse the image of a man. If "the Image" mean not exact likeness to the Invisible, what hinders the Angels also from being His Image? for they too are invisible; but not to one another: but the soul is invisible: but because it is invisible, it is simply on that account an image, and not in such sort as he and angels are images. "The Firstborn of all creation." "What then," saith one, "Lo, He is a creature." Whence? tell me. "Because he said Firstborn." However, he said not "first created," but "firstborn." Then it is reasonable that he should be called many things. For he must also be called a brother "in all things." And we must take from Him His being Creator; and insist that neither in dignity nor in any other thing is He superior to us? And who that hath understanding would say this? For the word "firstborn" is not expressive of dignity and honor, nor of anything else, but of time only. What does "the firstborn" signify? That he is created, is the answer. Well. If then this be so, it has also kindred expressions. But otherwise the firstborn is of the same essence with those of whom he is firstborn. Therefore he will be the firstborn son of all things-for it said "of every creature"; therefore of stones also, and of me, is God the Word firstborn. But again, of what, tell me, are the words "firstborn from the dead" declaratory? Not that He first rose; for he said not simply, "of the dead," but "firstborn from the dead," nor yet, "that He died first," but that He rose the firstborn from the dead. So that they declare nothing else than this, that He is the Firstfruits of the Resurrection.

Homily on Colossians 3

Paul wishes to say and show that Christ is before all. For if he is not before all, how could all things be created in him? In him, Paul says, all things were created, so that denying that our hope is in angels, we may put our hope in Christ. .

For according to the form of God he is “the beginning who also speaks to us,” in which beginning God “made the heavens and the earth,” but according to the form of a slave he is “the bridegroom coming out of his chamber.” According to the form of God he is “the firstborn of every creature, and he himself is before all creatures, and in him all things hold together,” and according to the form of a slave he is “the head of the body, the church.” .

In parents and children there would be found an image and an equality and a likeness if the age difference were lacking. For the child’s likeness has been derived from the parent, so that the likeness may rightly be called an image…. In God, however, the conditions of time do not obtain, for God cannot be thought of as having begotten in time the Son through whom he has created the times. Hence it follows that not only is [the Son] his image, because he is from [God], and the likeness, because the image, but also the equality is so great that there is not even a temporal distinction standing in the way between them.

Let those then “who were born not from blood, nor from the will of the flesh, but from God” offer concord to God as peaceloving children. Let all the adopted members join together into that “firstborn” of new “creation” who came “not to do his own will, but that of the one who sent him.” .

He who has been born first is firstborn, whether he is the only child or has preceded other brothers. So, if the Son of God were called “firstborn” without being called “onlybegotten,” then we should understand him to be firstborn of creatures as being a creature. Since, however, he is called both firstborn and onlybegotten, we must maintain both of these as applying to him. Thus, we say that he is “the firstborn of every creature,” since he is from God, and creation is also from God…. For this very reason, that he shared flesh and blood along with us and then, also, that we were made sons of God through him by being adopted through baptism. He who is by nature Son of God has become firstborn among us who have by adoption and grace become sons of God and are accounted as his brothers.

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

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

Commentary on Colossians

After Paul recalled for us the universal and special benefits of grace, he now commends the Author of this grace, that is, Christ. And he does this, first, in his relation to God; secondly, in relation to all of creation (1:15b), and thirdly, in relation to the Church (v. 18).

As to the first, we should note that God is said to be invisible because he exceeds the capacity of vision of any created intellect, so that no created intellect, by its natural knowledge, can attain His essence: "Behold, God is great, and we know him not" (Job 36:26); "He dwells in unapproachable light" (1 Tim 6:16). And therefore, he is seen by the blessed by means of grace, and not by reason of their natural capacity. Dionysius gives the reason for this: all knowledge terminates at something which exists, that is, at some nature that participates in the act of existence; but God is the very act of existence, not participating in the act of existence, but participated in; and thus he is not known. It is of this invisible God that the Son is the image.

Let us now see in what way the Son is called the image of God, and why he is said to be invisible. The notion of an image includes three things. First, an image must be a likeness; secondly, it must be derived or drawn from the thing of which it is a likeness; and thirdly, it must be derived with respect to something that pertains to the species or to a sign of the species. For if two things are alike, but neither is derived from the other, then neither one is the image of the other; thus one egg is not said to be the image of another. And so something is called an image because it imitates. Further, if there is a likeness between two things, but not according to species or a sign of the species, we do not speak of an image. Thus, a man has many accidents, such as color, size and so on; but they are not the reason for calling something an image of a man. But if something has the shape or figure of a man, then it can be called an image, because this shape is a sign of the species. Now the Son is like the Father, and the Father is like the Son. But because the Son has this likeness from the Father, and not the Father from the Son, we, properly speaking, say that the Son is the image of the Father, and not conversely: for this likeness is drawn and derived from the Father. Further, this likeness is according to species, because in divine matters the Son is somehow, although faintly, represented by our mental word. We have a mental word when we actually conceive the form of the thing of which we have knowledge; and then we signify this mental word by an external word. And this mental word we have conceived is a certain likeness, in our mind, of the thing, and it is like it in species. And so the Word of God is called the image of God.

As to our second question, we should note that the Arians misunderstood the text: for they thought about the image of God as they did of the images they made of their ancestors, so they could see in these images the loved ones no longer with them (just as we make images of the saints to see in these images those whom we cannot see in reality). And so they said that to be invisible was unique to the Father, and that the first visible reality was the Son, who manifested the goodness of the Father. They were saying that the Father was truly invisible, but the Son was visible, and thus their natures would be different. But the Apostle refutes this when he says: "He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high" (Heb 1:3). And thus the Son is not only the image of the invisible God, but he himself is invisible like the Father: He is the image of the invisible God.

Then when he says, the first-born of all creation, he commends Christ in relation to creatures. First he does so; and secondly, he amplifies it (v. 16).

We should note, about the first point, that the Arians understood this to mean that Christ is called the first-born because he is the first creature. But this is not the meaning, as will be clear. So we have to understand two things: how this image is generated, and in what way it is the first-born of creatures. In regard to the first, we should note that things generate in various ways depending on their nature and manner of existence, for men generate in one way, and plants in another, and so on for other things. But the nature of God is his existence and his act of understanding and so it is necessary that his generating or intellectual conceiving is the generating or conceiving of his nature. (In us, however, our intellectual conceiving is not the conceiving of our nature, because our nature is not the same as our act of understanding). Therefore, since this image is a word and concept of an intellect, it is necessary to say that it is the offspring of the nature, so that the one receiving the nature from the other is generated by necessity.

Secondly, we have to understand in what way the Son is called the first-born. God does not know himself and creatures through two different sources; he knows all things in his own essence, as in the first efficient cause. The Son, however, is the intellectual concept or representation of God insofar as he knows himself, and as a consequence, every creature. Therefore, inasmuch as the Son is begotten, he is seen as a word representing every creature, and he is the principle of every creature. For if he were not begotten in that way, the Word of the Father would be the first-born of the Father only, and not of creatures: "I came forth from the mouth of the Most High, the first-born before every creature" (Sir 24:5).

Commentary on Colossians

And, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist."

Epistle of Pseudo-Ignatius to the Tarsians

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

Against Heresies Book 1.22.1

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

Against Heresies Book 1

But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one's assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes the invisible creation, when we come to examine him.

Against Marcion Book 1

To her, therefore, he despatches Soter, (who must be the same as Jesus, to whom the Father imparted the supreme power over the whole body of the ¦ons, by subjecting them all to him, so that "by him," as the apostle says, "all things were created" ), with a retinue and cortege of contemporary angels, and (as one may suppose) with the dozen fasces.

Against the Valentinians

For according to them, the space of time in which they say that the Son had not yet been made by the Father, preceded the wisdom of God that fashioned all things, and the Scripture speaks falsely according to them, which calls Him "the First-born of every creature." Conformable to which, that which the majestically-speaking Paul says of Him: "Whom He hath appointed heir of all things. By whom also He made the worlds. But by Him also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things."

Epistles on the Arian Heresy - To Alexander, Bishop of the City of Constantinople

There is no doubt that all things are through the Son, since, according to the apostle, “All things are through him and in him.” If all things are through him, and all things are from nothing, and nothing is except through him, I ask in what way does he lack the true nature of God, since he is not lacking either in the nature or the power of God? For he used the power of his nature that these things should exist which had no existence, and that these things should exist which pleased him.

For the Word of God was not made for us but rather we for him, and “in him all things were created.” For even if it had seemed good to God not to make things of determinate origin, still the Word would have been no less with God, and the Father in him. At the same time, things of determinate origin could not without the Word be brought to be; hence they were made through him—and with meaning and purpose. For since the Word is the Son of God by nature proper to his essence and is from him, as he said himself, the creatures could not have come to be, except through him. .

Before all things came to be, he was born. But Paul also says that all things were created “in him.” He is saying that the potency of all things may be believed to be in him, and since in fact all things came into existence through him. This last means that he is the head of every creature, since they began to exist only by virtue of existing with respect to him. .

Therefore Christ is the Onlybegotten Son of God and Maker of the World, for “he was in the world, and the world was made through him,” and “he came unto his own,” as the Gospel teaches us. But Christ is the Maker, at the bidding of the Father, not only of things visible but also things invisible. For, according to the apostle: “In him were created all things in the heavens or on the earth, things visible and things invisible, whether thrones, or dominations, or principalities, or powers. All things have been created through him and unto him, and he is before all creatures, and in him all things hold together.” Though you mention the worlds, Jesus Christ, at the bidding of the Father, is Maker of these too.

But let those who propound this difficulty and endeavour to enwrap the truth in a cloud tell us themselves whether the Father exerts His power of begetting within or without limits of time. If they say "within limits of time," then they will attribute to the Father what they object against the Son, so as to make the Father seem to have begun to be what He was not before. If their answer is "without such limits," then what is left them but to resolve for themselves the problem they have propounded, and acknowledge that the Son is not begotten under limits and conditions of time, since they deny that the Father so begets? If the Son, then, is not begotten within limits of time, we are free to judge that nothing can have existed before the Son, Whose being is not confined by time. If, indeed, there was anything in being before the Son, then it instantly follows that in Him were not created all things in heaven or in earth, and the Apostle is shown to have erred in so setting it down in his Epistle, whereas, if before He was begotten there was nothing, I see not wherefore He, before Whom none was, should be said to have been after any.

Exposition of the Christian Faith, Book 4, Chapter 8.99-100

"Thou hast," it is said, "made them all in wisdom." Do we here understand that Wisdom was without a share in the things that were made? But "all things were made by Him." And David says: "By the Word of the Lord were the heavens established." So, then, he himself who calls the Son of God the maker even of heavenly things, has also plainly said that all things were made in the Son, that in the renewal of His works He might by no means separate the Son from the Father, but unite Him to the Father. Paul, too, says: "For in Him were all things created in the heavens and in the earth, Visible and invisible." Does he, then, when he says, "in Him," deny that they were made through Him? Certainly he did not deny but affirmed it. And further he says in another place: "One Lord Jesus, through Whom are all things." In saying, then, "through Him," has he denied that all things were made in Him, through Whom he says that all things exist? These words, "in Him" and "with Him," have this force, that by them is understood one and like in all respects, not contrary. Which he also made clear farther on, saying: "All things have been created through Him and in Him;" for, as we said above, Scripture witnesses that these three expressions, "with Him," and "through Him," and "in Him," are equivalent in Christ. For you read that all things were made through Him and in Him.

On the Holy Spirit, Book 3, Chapter 12.83-84

Next he proceeds to the doctrine itself. For that they may not think Him to be of more recent existence, because that in former times the approach was through Angels, but now through Him; he shows first, that they had no power (for else it had not been "out of darkness" that he brought), next, that He is also before them. And he uses as a proof of His being before them, this; that they were created by him. "For in Him," he saith, "were all things created." What say here the followers of Paul of Samosata? "The things in the heavens." What was in question, he has placed first; "and the things upon the earth." Then he says, "the visible and the invisible things"; invisible, such as soul, and all that has come to exist in heaven; visible, such as men, sun, sky. "Whether thrones." And what is granted, he lets alone, but what is doubted he asserts. "Whether thrones, or dominions, or principalities, or powers." The words "whether," "or," comprehend the whole of things; but by means of the greater things show it of the less also. But the Spirit is not amongst the "powers." "All things," he saith, "have been created through Him, and unto Him." Lo, "in Him," is "through Him," for having said "in Him," he added, "through Him." But what "unto Him"? It is this; the subsistence of all things depends on Him. Not only did He Himself bring them out of nothing into being, but Himself sustains them now, so that were they dissevered from His Providence, they were at once undone and destroyed. But He said not, "He continues them," which had been a grosser way of speaking, but what is more subtle, that "on" Him they depend. To have only a bearing on Him is enough to continue anything and bind it fast. So also the word "firstborn," in the sense of a foundation. But this doth not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld. Since Paul also when he says elsewhere "I have laid a foundation," is speaking not concerning substance, but operation. For, that thou mayest not think Him to be a minister, he says that He continues them, which is not less than making them. Certainly, with us it is greater even: for to the former, art conducts us; but to the latter, not so, it does not even stay a thing in decay.

Homily on Colossians 3

[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

St. Jerome, Commentary on Daniel, CHAPTER SEVEN

“Before Abraham I am”; that’s what he said himself, the Gospel speaks. Listen to it, or read it. But that’s little enough, being the creator before Abraham; he’s the creator before Adam, creator before heaven and earth, before all the angels, and the whole spiritual creation, “thrones, dominions, principalities and powers,” creator before all things whatsoever.

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

Forty Gospel Homilies, Homily 34

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

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

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

Commentary on Colossians

Then when he says, in him all things were created, he explains what he has just said, that is, that the Son is the first-born because he was generated as the principle of creatures; and this with respect to three things. First, with respect to the creation of things; in the second place, with respect to their distinction, in heaven and on earth, and thirdly, with respect to their preservation in existence, and in him all things hold together.

He says that the Son is the first-born of every creature because he is generated or begotten as the principle of every creature. And so he says, for in him all things were created. With respect to this, we should note that the Platonists affirmed the existence of Ideas, and said that each thing came to be by participating in an Idea, like the Idea of man, or an Idea of some other kind. Instead of all these we have one, that is, the Son, the Word of God. For an artisan makes an artifact by making it participate in the form he has conceived within himself, enveloping it, so to say, with external matter; for we say that the artisan makes a house through the form of the thing which he has conceived within himself. This is the way God is said to make all things in his wisdom, because the wisdom of God is related to his created works just as the art of the builder is to the house he has made. Now this form and wisdom is the Word; and thus in him all things were created, as in an exemplar: "He spoke and they were made" (Gen 1), because he created all things to come into existence in his eternal Word.

With respect to the differences among things, we should note that some, like the Manicheans, were mistaken in thinking that earthly bodies, since they are corruptible, were made by an evil god, while the heavenly bodies, because they are incorruptible, were made by the good God, that is, by the Father of Christ. This was an error, because both types of bodies were created in the same Word. And so he says, in heaven and on earth. This difference is based on the different parts of corporeal nature. "In the beginning," that is, in the Son, "God created the heavens and the earth" (Gen 1:1).

The Platonists also said that God created invisible creatures, that is, the angels, by himself, but created bodily natures by the angels. But this is refuted here, because Paul says, visible and invisible. As to the first he says: "By faith we understand that the world was framed by the word of God; that from invisible things visible things might be made" (Heb 11:3). About the second we read: "We have seen but few of his works. For the Lord has made all things, and to the godly he has granted wisdom" (Sir 43:32-33). This difference in things is based on the nature of created things.

The third difference is concerned with the order and degrees found in invisible realities, when he says, whether thrones or dominions or principalities or authorities. The Platonists were mistaken in this matter for they said that there are different perfections found in things, and attributed each of these to its own first principle. And they said there was an order of principles according to the orders of these perfections. Thus they affirmed a first being, from whom all things participate in existence; and another principle, distinct from this, a first intellect, from which all things participate in intelligence, and then another principle, life, from which all things participate in life. But we do not agree with this, for all the perfections found in things are from one principle. Thus he says, whether thrones or dominions..., and so on. As if to say: they do not depend on an array of principles, but on the one unique Word of God.

Why does Paul say in his letter to the Ephesians (1:22) "He has made him the head over all the Church"? For he does not seem to be saying the same thing there as here. I reply that here Paul is giving a descending list of such beings, because he is showing the procession of creatures from God; but in Ephesians he gives an ascending list, because he is showing that the Son of God, as man, is above all creatures. In Ephesians, the principalities are placed under the authorities (or powers), and the virtues are between the dominions and authorities; but here in our text, the principalities are placed above the authorities, and between the dominions and the authorities. This is the way the teaching of Gregory differs from that of Dionysius. For Dionysius arranges the spiritual beings as they are in Ephesians, because he puts the dominions, the virtues and authorities in the second hierarchy. But Gregory arranges them as Paul does here, because he puts the dominions, principalities and authorities in the second hierarchy; and the virtues, archangels and the angels in the third hierarchy. We should note, as Gregory and Dionysius say, that the spiritual gifts from which these different orders receive their names are common to all of them; yet some orders receive their name from certain of these gifts, and others receive their name from different gifts. The reason for this can be seen from the teachings of the Platonists: whatever belongs to something belongs to it in one of three ways: essentially, or by participation, or causally. A thing belongs essentially to another if it belongs to it according to a certain proportion to its nature; this is the way to be rational belongs to man. A thing belongs by participation to another if it surpasses the nature of the thing which has it, although the thing participates to a certain extent in it, although imperfectly; thus man is intellectual by participation, while to be intellectual, which is superior to being rational, is in the angels essentially. One thing belongs to another causally if it accrues to it, as artifacts belong to a person; for they do not exist in him as in matter, but exist in his artistic power. Now a thing is named only from what belongs to it essentially; thus we do not define man as an intellectual or artistic being, but as rational. In regard to the gifts present in the angels, those which belong to the higher angels essentially, belong to the lower ones by participation; and those which belong to the lower ones essentially, are present in the higher angels causally. Consequently, the higher angels receive their names from the higher gifts. But the highest thing in a spiritual creature is that it attain to God and somehow participate in him; and therefore the higher angels receive their name because they attain God: seraphim, as being fervent or on fire with God; the cherubim, as knowing God; and the thrones, as having God seated in them.

For one thing can participate in another in three ways: first, it can receive what is proper to the nature of what it is participating in; secondly, it can receive a thing insofar as it knows it; and thirdly, it can somehow serve the power of a thing. For example, a doctor participates in the art of medicine either because he possesses in himself the art of medicine, or because he has received a knowledge of the art, or because he serves or devotes himself to the medical art. The first way of participating is greater than the second, and the second way is greater than the third. In Sacred Scripture, what is divine is signified by fire: "The Lord your God is a devouring fire" (Deut 4:24). And so the highest order of angels is called the seraphim, as though on fire with God and having a divine property. The second order is the cherubim, who attain God by knowledge. And the third are the thrones, who serve or are devoted to his power. The other orders are not given their names because they attain God, but because of some activity of God. Some angels direct or command, and these are the dominions. Others accomplish and carry out what is commanded, the principal angels who do this are the principalities: "Princes went before, joined with singers" (Ps 68:27). Among the others who carry out commands, some act over spiritual creatures, such as the authorities (powers), who restrain the evil spirits. If some act over natural things, they are called virtues, and these perform miracles. If they act over human beings, they are called archangels if they are concerned with great matters, and angels if concerned with lesser things. And so Paul concludes, all things were created through him, as by an efficient cause, and in him, as in an exemplary cause: "All things were made through him, and without him was not anything made that was made" (Jn 1:3).

Commentary on Colossians

16–17

For the first time in my life I began to look at the question with both eyes open. In the world I know, the perfect produces the imperfect, which again becomes perfect — egg leads to bird and bird to egg — in endless succession. If there ever was a life which sprang of its own accord out of a purely inorganic universe, or a civilization which raised itself by its own shoulder-straps out of pure savagery, then this event was totally unlike the beginnings of every subsequent life and every subsequent civilization. The thing may have happened; but all its plausibility is gone. On any view, the first beginning must have been outside the ordinary processes of nature. An egg which came from no bird is no more 'natural' than a bird which had existed from all eternity. And since the egg-bird-egg sequence leads us to no plausible beginning, is it not reasonable to look for the real origin somewhere outside sequence altogether? You have to go outside the sequence of engines, into the world of men, to find the real originator of the Rocket. Is it not equally reasonable to look outside Nature for the real Originator of the natural order?

Two Lectures, from God in the Dock

16–17

Evidently, then, something beyond Nature exists. Man is on the border line between the Natural and the Supernatural. Material events cannot produce spiritual activity, but the latter can be responsible for many of our actions on Nature. Will and Reason cannot depend on anything but themselves, but Nature can depend on Will and Reason, or, in other words, God created Nature.

Bulverism, from God in the Dock

16–17

In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other purpose. It says in the Bible that the whole universe was made for Christ and that everything is to be gathered together in Him.

Mere Christianity, Book 4, Chapter 8: Is Christianity Hard or Easy?

Very often, paradoxically, the first step is to banish the "bright blur"—or, in statelier language, to break the idol. Let's get back to what has at least some degree of resistant reality. Here are the four walls of the room. And here am I. But both terms are merely the façade of impenetrable mysteries.

The walls, they say, are matter. That is, as the physicists will try to tell me, something totally unimaginable, only mathematically describable, existing in a curved space, charged with appalling energies. If I could penetrate far enough into that mystery I should perhaps finally reach what is sheerly real.

And what am I? The façade is what I call consciousness. I am at least conscious of the colour of those walls. I am not, in the same way, or to the same degree, conscious of what I call my thoughts: for if I try to examine what happens when I am thinking, it stops happening. Yet even if I could examine my thinking, it would, I well know, turn out to be the thinnest possible film on the surface of a vast deep. The psychologists have taught us that. Their real error lies in underestimating the depth and the variety of its contents... And depths of time too. All my past; my ancestral past; perhaps my pre-human past.

Here again, if I could dive deeply enough, I might again reach at the bottom that which simply is.

And only now am I ready, in my own fashion, to "place myself in the presence of God." Either mystery, if I could follow it far enough, would lead me to the same point—the point where something, in each case unimaginable, leaps forth from God's naked hand. The Indian, looking at the material world, says, "I am that." I say, "That and I grow from one root." Verbum supernum prodiens, the Word coming forth from the Father, has made both, and brought them together in this subject-object embrace.

Letters to Malcolm: Chiefly on Prayer, Letter 15

For after making mention of the creation, he naturally speaks of the Framer’s power as seen in it, which power, I say, is the Word of God, by whom all things have been made. If indeed the creation is sufficient of itself alone, without the Son, to make God known, see that you don’t err in thinking that without the Son it has come to be. For if through the Son it has come to be, and “in him all things consist,” it must follow that he who contemplates the creation rightly is contemplating also the Word who framed it, and through him begins to apprehend the Father. .

Now we come to that laughable method, attempted by some, of showing a difference of Power to subsist between Father and Son, on the strength of apostolic testimony, it being written "But for us there is One God, the Father, of Whom are all things, and we in Him, and One Lord, Jesus Christ, through Whom are all things, and we through Him." It is urged that no small difference in degree of Divine Majesty is signified in the affirmation that all things are "of" the Father, and "through" the Son. Whereas nothing is clearer than that here a plain reason is given of the Omnipotence of the Son, inasmuch as whilst all things are "of" the Father, none the less are they all "through" the Son. The Father is not "amongst" all things, for to Him it is confessed that "all things serve Thee." Nor is the Son reckoned "amongst" all things, for "all things were made by Him," and "all things exist together in Him, and He is above all the heavens." The Son, therefore, exists not "amongst" but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever, having a Name which is above every name, it being said of Him, "Thou hast put all things in subjection under His feet." But in making all things subject to Him, He left nothing that is not subject, even as the Apostle hath said.

Exposition of the Christian Faith, Book 4

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

Homily on Colossians 3

For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together (Colossians 1:17). Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too.

God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors’ crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: “It is not mine to give to you” [Matthew 20:23], but that it will be given instead to those for whom it was prepared. - "Second Ethical Discourse"

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

Commentary on Colossians

Since someone might ask: Are all things eternal? the Apostle says in answer: No! He is before all, that is, before all times and other things: "The Lord possessed me in the beginning of his ways, before he made anything from the beginning" (Prov 8:22). Or, He is before all in dignity: "Who among the heavenly beings is like the Lord?" (Ps 89:6).

As relating to the conservation of things he says, and in him all things hold together, that is, they are conserved. For God is to things as the sun is to the moon, which loses its light when the sun leaves. And so, if God took his power away from us, all things would immediately cease to exist: "Upholding the universe by his word of power" (Heb 1:3).

Commentary on Colossians

All creatures, from the angel to the atom, are other than God; with an otherness to which there is no parallel: incommensurable. The very word "to be" cannot be applied to Him and to them in exactly the same sense. But also, no creature is other than He in the same way in which it is other than all the rest. He is in it as they can never be in one another. In each of them as the ground and root and continual supply of its reality. And also in good rational creatures as light; in bad ones as fire, as at first the smouldering unease, and later the flaming anguish, of an unwelcome and vainly resisted presence.

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

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

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

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

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

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

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

Letters to Malcolm: Chiefly on Prayer, Letter 14

Where, then, do actual events come from? In one sense the answer is easy. Each event comes from a previous event. But what happens if you trace this process backwards?... Either the stream of events had a beginning or it had not. If it had, then we are faced with something like creation. If it had not (a supposition, by the way, which some physicists find difficult), then we are faced with an everlasting impulse which, by its very nature, is opaque to scientific thought. Science, when it becomes perfect, will have explained the connection between each link in the chain and the link before it. But the actual existence of the chain will remain wholly unaccountable. We learn more and more about the pattern. We learn nothing about that which "feeds" real events into the pattern. If it is not God, we must at the very least call it destiny—the immaterial, ultimate, one-way pressure which keeps the universe on the move.

The smallest event, then, if we face the fact that it occurs (instead of concentrating on the pattern into which, if it can be persuaded to occur, it must fit), leads us back to a mystery which lies outside natural science. It is certainly a possible supposition that behind this mystery some mighty will and life is at work. If so, any contrast between His acts and the Laws of Nature is out of the question. It is His act alone that gives the laws any events to apply to. The laws are an empty frame; It is He who fills that frame—not now and then on specially "providential" occasions, but at every moment.

The Laws of Nature, from God in the Dock

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

Letter to the Corinthians (Clement)

He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence," the Prince of life, existing before all, and going before all.

Against Heresies Book 2

For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when "the Word was made flesh;" that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, "who did no sin, neither was there found guile in His mouth;" and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead;" and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light.

Against Heresies Book 4

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

Fragments - Dogmatic and Historical

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

The Divine Institutes, Book 4, Chapter XI

Christ is the head of the church, if things heavenly and earthly live together in him, such that if the whole body is ever deprived of its head, that is, separated from its Creator, there would be an insane and empty chaos. .

And he is also a “beginning.” … But what benefits do we derive from believing that he is the beginning? We become ourselves what we believe our beginning to be. .

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

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

"That He might have the preeminence." So that in generation also He is first. And this is what Paul is chiefly endeavoring to show. For if this be made good, that He was before all the Angels; then there is brought in along with it this also as a consequence, that He did their works by commanding them. And what is indeed wonderful, he makes a point to show that He is first in the later generation. Although elsewhere he calls Adam first, as in truth he is; but here he takes the Church for the whole race of mankind. For He is first of the Church; and first of men after the flesh, like as of the Creation. And therefore he here uses the word "firstborn."

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

Homily on Colossians 3

This also confirms the truth of this confession of ours that, while it is the actual natural flesh and no other which will rise, yet it will rise purged from its faults and having laid aside its corruption, so that the saying of the apostle is true: “It is sown in corruption; it will be raised in incorruption; it is sown in dishonor, it will be raised in glory; it is sown a natural body, it will be raised a spiritual body.” Inasmuch then as it is a spiritual body, and glorious, and incorruptible, it will be furnished and adorned with its own proper members, not with members taken from elsewhere, according to that glorious image of which Christ is set forth as the perpetual type…. [indeed] in reference to our hope of the resurrection, Christ is set forth all through as the archetype, since he is the firstborn of those who rise, and since he is the head of every creature.

“Firstborn of all creation” applied to his status before the emergence of the created order, whereas “firstborn from the dead” refers to the fact that he was raised first of all the brothers who will share in salvation. .

“If the spirit of him,” he says, “that raised up Christ from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal bodies, because of the spirit that dwells in you.” Therefore, the universal church, which is now in the pilgrimage of mortal life, awaits at the end of time what was first shown in the body of our Lord Jesus Christ, who is “the firstborn from the dead,” because the church is his body, of which he is the head. .

This is also what is meant when it said, “he emptied himself,” because he did not appear to men in that dignity which he had with the Father, but took into account the weakness of those who did not yet have a clean heart whereby they might see the Word in the beginning with the Father. What then do the words “he left the Father” mean? He left [the Father] to appear to men as he is with the Father. He likewise left his mother, that is, the old and carnal observance of the synagogue, which was a mother to him from the seed of David according to the flesh. And he clung to his wife, that is, the church, so that they might be two in one flesh. For the apostle says that he is the head of the church and the church is his body. .

For the resurrection we Christians know already has come to pass in our head, and in the members it is yet to be. The head of the church is Christ, the members of Christ are the church. That which has preceded in the head will follow in the body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality.

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

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

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

Commentary on Colossians

After the Apostle commended Christ in his relationship to God and to all creatures, he here commends him in his relationship to the Church: first, in a general way; secondly, in particular, in reference to the Colossians (v. 21); and thirdly, in reference to himself (v. 23b). In regard to the first he does two things: first, he mentions Christ's relationship to the entire Church; and secondly, he explains this relationship (v. 18b).

He says therefore that Christ, the first-born among creatures, is the one in whom we have our redemption. But because he has been made the head of the Church, two things have to be explained: first, in what way the Church is a body; and secondly, how Christ is its head. The Church is called a body because of its likeness to a single human being. This likeness is twofold: first, in that it has distinct members: "And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers" (Eph 4:11); secondly, because the members of the Church serve each other in ways that are different: "The members may have the same care for one another" (1 Cor 12:25); "Bear one another's burdens, and so fulfill the law of Christ" (Gal 6:2). Again, just as a body is one because its soul is one, so the Church is one because the Spirit is one: "There is one body and one Spirit" (Eph 4:4); "Because there is one bread, we who are many are one body, for we all partake of the one bread" (1 Cor 10:17). Next we have to consider the relationship of the members to the head of the Church, i.e., to Christ. For Christ is the head of the Church. "But you, O Lord, are the lifter of my head" (Ps 3:3).

He explains what it means to be a head, saying, he is the beginning, the first-born from the dead. The head has three privileges over the other members of the body. First, it is superior in dignity, because it is a source and a ruler. Secondly, it has the fulness of the senses, which are all in the head. Thirdly, it is the source of an inflow of sense and movement to the members of the body. So first, Paul shows how Christ is head because of his dignity; secondly, because of the fulness of his grace (v. 19); and thirdly, because of an inflow from him (v. 20).

The Church exists in two states: the state of grace in the present time, and the state of glory in the future. But it is the same Church, and Christ is its head in both states, because he is the first in grace and the first in glory. With respect to the first he says, he is the beginning, the first-born from the dead, because he is not only first in grace insofar as he is a man, but all men are justified by faith in Christ: "By one man's obedience many will be made righteous" (Rom 5:19). So he says, he is the beginning, that is, the beginning or source of justification and grace in the entire Church; because even in the Old Testament some were justified by faith in Christ: "I am the beginning who am speaking to you" (Jn 8:25); "With you is the beginning" (Ps 110:3). Christ is also the beginning of the state of glory; and so he says, the first-born from the dead. The reason for this is that the resurrection from the dead is a kind of second birth, because it restores us to eternal life: "In the rebirth, when the Son of Man sits on his glorious throne" (Mt 19:28); but Christ is the first of all; and thus he is the first-born from the dead, that is, the first-born of those who are born by the resurrection.

But what about Lazarus (Jn 11)? I answer that he and some others did not rise to the above mentioned immortal life, but to a mortal life; but "Christ, having risen from the dead, will never die again" (Rom 6:9); "Jesus Christ, the first-born of the dead, and the ruler of kings on earth" (Rev 1:5); "Christ has risen from the dead, the first fruits of those who have fallen asleep" (1 Cor 15:20). And this is so that in everything he might be pre-eminent: pre-eminent in the gifts of grace, because he is the beginning; and pre-eminent in the gifts of glory, because he is the first-born: "In every nation I have had first place" (Sir 24:10).

Commentary on Colossians

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

Against Marcion Book 5

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

The Refutation of All Heresies - Book 5

The fullness is in him and remains in him. This means that he surpasses all things and cannot be surpassed, that he may fashion, refashion, restore the fallen, raise the dead. Thus he says, “Just as the Father has life in himself; so he gives it to the Son to have life in himself.” .

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

Exposition of the Christian Faith, Book 2

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

Whatsoever things are of the Father, these he saith are of the Son also, and that with more of intensity, because that He both became "dead" for, and united Himself to us. He said, "Firstfruits," as of fruits. He said not "Resurrection," but "Firstfruits," showing that He hath sanctified us all, and offered us, as it were, a sacrifice. The term "fullness" some use of the Godhead, like as John said, "Of His fullness have all we received." That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance.

He hath no cause to assign but the will of God: for this is the import of, "it was the good pleasure...in Him."

Homily on Colossians 3

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

Commentary on Colossians

Then (v. 19), he shows the dignity of the head with respect to the fulness of all graces. For some saints had particular graces, but Christ had all graces; and so he says, that in him all the fulness was pleased to dwell. Each word has its own force. Pleased indicates that the gifts Christ had as man were not the result of fate or merits, as Photinus says, but were due to the good pleasure of the divine will taking this man into a unity of person: "This is my beloved Son, with whom I am well pleased" (Mt 3:17). He says, all, because some have one gift and others different ones; but "The Father had given all things into his hands" (Jn 13:3). He says, fulness, because one can have a gift without having the fulness of it or of its power, because perhaps one lacks something unwillingly. But John says that Christ was "full of grace and truth" (Jn 1:14), "My abode is in the fulness of the saints" (Sir 24:16). He says to dwell, because some received the use of a grace for only a time; thus the spirit of prophecy was not always possessed by the prophets, but it is continuously present in Christ, because he always has control over this fulness to use it as he wishes: "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit" as we read in John (1:33).

Commentary on Colossians

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

Against Marcion Book 5

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

Commentary on Tatian's Diatessaron

For the true peace is above. Yet, as long as we were bound to the flesh, we were yoked to many things which troubled us. Seek, then, after peace, a release from the troubles of this world. Possess a calm mind, a tranquil and unconfused state of soul, which is neither agitated by the passions nor drawn aside by false doctrines that challenge by their persuasiveness to an assent, in order that you may obtain “the peace of God which surpasses all understanding and guards your heart.” He who seeks after peace, seeks Christ, because “he himself is our peace,” who has made two men into one new man, making peace, and “making peace through the blood of his cross, whether on earth or in the heavens.”

The Savior endured all this, “making peace through the blood of the cross, for all things whether in the heavens or on the earth.” For we were enemies of God through sin, and God had decreed the death of the sinner. One of two things, therefore, was necessary, either that God, in his truth, should destroy all men, or that in his lovingkindness, he should remit the sentence. But see the wisdom of God; he preserved the truth of his sentence and the exercise of his lovingkindness. Christ took our sins “in his body upon the tree; that we, having died to sin,” by his death “might live to justice.” He who died for us was of no small worth; he was no material sheep; he was no mere man. He was more than an angel, he was God made man. The iniquity of sinners was not as great as the justice of him who died for them. The sins we committed were not as great as the justice he wrought, who laid down his life for us. He laid it down when he willed, and he took it up again when he willed.

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

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

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

And observe, I pray you, the marvel in this: He brought these first down hither, and then he took up man to them; earth became heaven, because that heaven was about to receive the things of earth. Therefore when we give thanks, we say, "Glory to God in the highest, and on earth peace, good will to men." Behold, he saith, even men appeared well-pleasing to Him thereafter. What is "good will"? Reconciliation. No longer is the heaven a wall of partition. At first the Angels were according to the number of the nations; but now, not to the number of the nations, but that of the believers. Whence is this evident? Hear Christ saying, "See that ye despise not one of these little ones, for their Angels do always behold the face of My Father which is in heaven." For each believer hath an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, "The Angel that feedeth me, and delivereth me from my youth." If then we have Angels, let us be sober, as though we were in the presence of tutors; for there is a demon present also.

Homily on Colossians 3

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

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

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

Commentary on Colossians

Then when he says, and through him to reconcile to himself all things, he shows that Christ is the head of the Church because of an inflow from him. And this is the third characteristic of a head. First, he shows the inflow of grace; and secondly, he explains it.

He says therefore: I say that it pleased God not only that this fulness exist in Christ, but that it also flow from Christ to us; and so he says, and through him to reconcile to himself all things: "God was in Christ reconciling the world to himself" (2 Cor 5:19).

He mentions the nature of this reconciliation and how all things are reconciled. Now there are two things to be considered in a reconciliation. First, the matters in which the reconciled persons agree. For people at odds have conflicting wills, but when they have been reconciled they agree in some things; and so wills that were before in conflict are made to harmonize in Christ. For example, the wills of men, of God and of the angels. The will of men, because Christ is a man; and the will of God, because Christ is God. There was also conflict between the Jews, who wanted the law, and the Gentiles, who did not want the law. But Christ created harmony between the two, because he was from the Jews, and he freed us from the legal observances. This harmony was accomplished by the blood of his cross. The cause of discord between God and men was sin; the discord between the Jews and the Gentiles was caused by the law. Now Christ destroyed sin by his cross and fulfilled the law; and thus he took away the causes of discord: "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem" (Heb 12:22). Thus we are reconciled and all things are set at peace, whether on earth, that is, Jews and Gentiles, or in heaven, that is, the angels and God. And so when Christ was born the angels sang: "Glory to God in the highest, and on earth peace among men" (Lk 2:14). Again, Christ said at his resurrection: "Peace be with you" (Jn 20:19); "For he is our peace, who has made us both one" (Eph 2:14).

Commentary on Colossians

He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished. And for this cause the apostle, in the Epistle to the Colossians, says, "And though ye were formerly alienated, and enemies to His knowledge by evil works, yet now ye have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight." He says, "Ye have been reconciled in the body of His flesh," because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God.

Against Heresies Book 5

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

Against Marcion Book 5

The apostle indeed teaches, in his Epistle to the Colossians, that we were once dead, alienated, and enemies to the Lord in our minds, whilst we were living in wicked works; that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead.

On the Resurrection of the Flesh

Are His words displeasing, and are you offended when you hear them? Count them as but a soothsayer's empty tales. Does He speak very stupidly, and promise foolish gifts? Laugh with scorn as wise men, and leave Him in His folly to be tossed about among His errors. What means this fierceness, to repeat what has been said more than once; what a passion, so murderous? to declare implacable hostility towards one who has done nothing to deserve it at your hands; to wish, if it were allowed you, to tear Him limb from limb, who not only did no man any harm, but with uniform kindness told His enemies what salvation was being brought to them from God Supreme, what must be done that they might escape destruction and obtain an immortality which they knew not of? And when the strange and unheard-of things which were held out staggered the minds of those who heard Him, and made them hesitate to believe, though master of every power and destroyer of death itself He suffered His human form to be slain, that from the result they might know that the hopes were safe which they had long entertained about the soul's salvation, and that in no other way could they avoid the danger of death.

Against the Heathen Book 1

As he recalls God’s gift to the Gentiles, Paul shows by how much more they are debtors with respect to God’s grace. For they were enemies of his counsel, by which he had decided to visit the human race through his servant Moses. They did not receive his teaching and power but worshiped their own idols, even the evil works. They adored the works which they themselves had fabricated. .

21–22

Here he goes to show that He reconciled those even who were unworthy of reconciliation. For by the saying that they were under the power of darkness, he shows the calamity in which they were. But lest, on hearing of "the power of darkness," thou shouldest consider it Necessity, he adds, "And you that were alienated," so that though it appear to be the same thing that he says, yet it is not so; for it is not the same thing to deliver out of the evils him that through necessity came to suffer, and him that of his own will endures. For the former indeed is worthy to be pitied, but the latter hated. But nevertheless, he saith, you that are not against your wills, nor from compulsion, but with your wills, and wishes, sprang away from Him, and are unworthy of it, He hath reconciled. And seeing he had made mention of the "things in the heavens," he shows, that all the enmity had its origin from hence, not thence. For they indeed were long ago desirous, and God also, but ye were not willing.

Homily on Colossians 4

21–22

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

Homily on Colossians 4

21–22

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

Homily on Colossians 4

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

Commentary on Colossians

Then (v. 21), Christ is commended because of the gifts he gave them. First, Paul recalls their past condition; secondly, Christ's gift (v. 22); and thirdly, what they have to do now (v. 23).

Their past condition had three evils: in their intellect, they were ignorant; in their affections, they were enemies of justice; and in their actions, they committed many sins. In regard to the first he says, estranged; in regard to the second, hostile in mind, according to the reading of one version. This shows that there was a defect in that wisdom that the Jews proclaimed about the one God: "Men loved darkness rather than light" (Jn 3:19). But were the Jewish people bound to the law of Moses? Yes they were, so far as it concerned the worship of the one God. Or, we could say the Jews were estranged in mind, i.e., by choice, maliciously contradicting God: "They turned aside from following him" (Job 34:27). As to the third evil of their past condition he says, doing evil deeds: "Their deeds were evil," as we read in John (3:19).

Commentary on Colossians

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

Against Marcion Book 5

The apostle, in his epistle to the Colossians, wishing to show that the body of Christ was made of flesh and was not spiritual and made of some gossamer, ethereal substance, said significantly, “And you, when you were sometime alienated from Christ and enemies of his spirit in evil works, he has reconciled in the body of his flesh through death.” And again in the same epistle: “In whom you were circumcised with a circumcision made without hands in the putting off of the body of the flesh.” If by body is meant flesh only, and the word is not ambiguous nor capable of diverse significations, it was quite superfluous to use both expressions—bodily and of flesh—as though body did not imply flesh.

Now some of these passages exhort men who are running their course that they run perfectly; others refer to the end thereof, that men may reach forward to it as they run. He, however, is not unreasonably said to walk blamelessly, not who has already reached the end of his journey, but who is pressing on towards the end in a blameless manner, free from damnable sins, and at the same time not neglecting to cleanse by almsgiving such sins as are venial. For the way in which we walk, that is, the road by which we reach perfection, is cleansed by clean prayer. That, however, is a clean prayer in which we say in truth, “Forgive us, as we ourselves forgive.” So that, as there is nothing censured when blame is not imputed, we may hold on our course to perfection without censure, in a word, blamelessly; and in this perfect state, when we arrive at it at last, we shall find that there is absolutely nothing which requires cleansing by forgiveness.

Concerning Man’s Perfection in Righteousness

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

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

Commentary on Colossians

Then when he says, he has now reconciled, he mentions the benefits coming from Christ. The first of these is reconciliation in his body; and so he says, he has now reconciled in his body of flesh. He says, his body of flesh, not because his body and his flesh are not the same, but to show that Christ took a real body: "And the Word became flesh and dwelt among us" (Jn 1:14). A body of flesh, that is, a mortal body: "God, sending his own Son in the likeness of sinful flesh and of sin, has condemned sin in the flesh" (Rom 8:3). The second benefit coming from Christ is holiness; thus he says, in order to present you holy: "So Jesus also suffered outside the gate in order to sanctify the people through his own blood" (Heb 13:12). The third benefit is their cleansing from sin; and as to this he says, and blameless: "The blood of Christ, who through the eternal Spirit offered himself without blemish to God, purifies your conscience from dead works" (Heb 9:14). Looking to the future he says, irreproachable: "Be zealous to be found by him without spot or blemish and at peace" (2 Pet 3:14). And he adds, before him: "Man sees things that appear, but the Lord beholds the heart" (1 Kg 16:7).

Commentary on Colossians

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

Epistle of Ignatius to the Ephesians

"If so be that ye continue in the faith grounded and steadfast, and not moved away from the hope of the Gospel." Here he strikes a blow at their listlessness. And he said not simply "continue," for it is possible to continue wavering, and vacillating; it is possible to stand, and continue, though turned this way and that. "If so be that ye continue," he saith, "grounded and steadfast, and not moved away." Wonderful! What a forcible metaphor he uses; he says not only not tossed to and fro, but not even moved. And observe, he lays down so far nothing burdensome, nor toilsome, but faith and hope; that is, if ye continue believing, that the hope of the things to come is true. For this indeed is possible; but, as regards virtuous living, it is not possible to avoid being shaken about, though it be but a little; so (what he enjoins) is not grievous.

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

Homily on Colossians 4

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

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

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

Commentary on Colossians

What God requires of us is that we be firm in faith and hope. And so Paul continues, provided that you continue in the faith, stable. For faith is a foundation; if it is firm the entire structure of the Church is firm. And steadfast in hope, not weakening themselves from within; not shifting by allowing others to shake that hope. This hope, I say, is the hope of the gospel, that is, the hope that the Gospel gives for the good things of the kingdom of heaven: "Repent, for the kingdom of heaven is at hand" (Mt 4:17). And there is no excuse, because the Gospel has been preached; and he uses the past tense here instead of the future tense because this future event is so certain. The Gospel has been preached, by the apostles that is, to every creature under heaven, that is, to every new creature, that is, to the faithful, for whom it had been prepared.

After Paul commended Christ in relation to God, to all creation, to the entire Church, and to the Colossians themselves, he now commends him in relation to himself, showing that he is Christ's minister. First, he mentions his ministry; secondly, he shows his faithfulness in it; and thirdly, its greatness (v. 25).

He says: I say that the Gospel has been preached to all, the Gospel of which I, Paul, became a minister; to preach it, not on my own authority, but only as a minister: "This is how one should regard us, as servants of Christ and stewards of the mysteries of God" (1 Cor 4:1).

Commentary on Colossians

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

Against Marcion Book 5

Paul confesses that he rejoices in the tribulations which he suffers, because he sees growth in the faith of believers. Thus his suffering is not empty, when by what he suffers he adds to his life. He claims that these sufferings are joined to those of Christ, whose teaching they follow. .

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

Homily on Colossians 4

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

Homily on Colossians 4

He does not then say this to exalt himself, but through a desire to show that Christ is even yet caring for them. And he shows what he says to be credible, by adding, "for His Body's sake." For that so it is, and that there is no unlikelihood in it, is plain from these things being done for His body's sake. Look how He hath knitted us unto Himself. Why then introduce Angels between? "Whereof I was made," he saith, "a minister." Why introduce Angels besides? "I am a minister."

Homily on Colossians 4

I fulfill what is lacking in the tribulations of Christ through my suffering, which is on your behalf. How so? Because in order to preach to you, I have had to suffer. Since Christ is the head of the body, tribulation will be generated through the word of truth for those who are in the church. These are naturally called the sufferings of Christ. .

And when as a preacher of Christ he was now suffering from others what he had done himself as a persecutor, “that I may fill up,” he said, “in my flesh what is lacking from the afflictions of Christ”; thus showing that what he was suffering was part and parcel of the afflictions of Christ. That can’t be understood of the head, which now in heaven is not suffering any such thing; but of the body, that is, the church; the body, which with its head is the one Christ.

In regard to this is that which in another place the very same apostle says: “I now rejoice in sufferings for you, and I fill up those things which are wanting of the afflictions of Christ in my flesh.” He did not say “of the afflictions of me” but “of Christ,” because he was a member of Christ and in his persecutions, such as it was necessary for Christ to suffer in his whole body, even Paul was filling up Christ’s afflictions in Paul’s own portion. .

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

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

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

Commentary on Colossians

He is a faithful minister. This is obvious, because he does not run away from the dangers involved in his preaching. First, he shows his attitude toward his sufferings; secondly, the fruit of his suffering (v. 24b). His attitude was one of joy, because Now I rejoice in my sufferings for your sake, that is, for your benefit: "If we are afflicted it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer" (2 Cor 1:6). He also rejoices because of the joy of eternal life which he expects from them, and which is the fruit of his ministry: "Count it all joy, my brethren, when you meet various trials, for you know that the testimony of your faith produces steadfastness" (Jas 1:2), "Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all" (Phil 2:17).

And along with the above there is the fruit that in my flesh I complete what is lacking in Christ's afflictions. At first glance these words can be misunderstood to mean that the passion of Christ was not sufficient for our redemption, and that the sufferings of the saints were added to complete it. But this is heretical, because the blood of Christ is sufficient to redeem many worlds: "He is the expiation for our sins, and not for ours only but also for the sins of the whole world" (1 Jn 2:2). Rather, we should understand that Christ and the Church are one mystical person, whose head is Christ, and whose body is all the just, for every just person is a member of this head: "individually members" (1 Cor 12:27). Now God in his predestination has arranged how much merit will exist throughout the entire Church, both in the head and in the members, just as he has predestined the number of the elect. And among these merits, the sufferings of the holy martyrs occupy a prominent place. For while the merits of Christ, the head, are infinite, each saint displays some merits in a limited degree. This is why he says, I complete what is lacking in Christ's afflictions, that is, what is lacking in the afflictions of the whole Church, of which Christ is the head. I complete, that is, I add my own amount; and I do this in my flesh, that is, it is I myself who am suffering. Or, we could say that Paul was completing the sufferings that were lacking in his own flesh; for what was lacking was that, just as Christ had suffered in his own body, so he should also suffer in Paul, his member, and in similar ways in others. And Paul does this for the sake of his body, which is the Church that was to be redeemed by Christ: "That he might present the Church to himself in splendor, without spot or wrinkle" (Eph 5:27). In the same way all the saints suffer for the Church, which receives strength from their example. The Gloss says that "afflictions are still lacking, because the treasure house of the Church's merits is not full, and it will not be full until the end of the world."

Commentary on Colossians

Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

Epistle of Ignatius to the Ephesians

For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

The Stromata Book 5

"Of which I was made," saith he, "a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God." "The dispensation." Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that ye might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by "dispensation" he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For ye would not otherwise have received the word. "For you," he saith, "to fulfill the word of God." He speaks of the Gentiles, showing that they were yet wavering, by the expression, "fulfill." For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; "for I never could have had the power," he saith. Having shown that which is greater, that his sufferings are Christ's, he next subjoins what is more evident, that this also is of God, "to fulfill His word in you." And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when ye are able to hear it, and cometh not of neglect, but to the end ye may receive it. For God doeth not all things on a sudden, but useth condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old.

Homily on Colossians 4

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

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

Commentary on Colossians

Then when he says, of which I became a minister, he shows the greatness of his ministry in three ways: first, from its origin; in the second place, from the end to which it is directed (v. 25b); and thirdly, from its purpose (v. 28).

But someone could say: "Is his a great ministry?" He answers: Yes, because I became a minister because it was given to me according to the divine office. This can be explained in two ways. First in an active sense, and then the meaning is that I became a minister so that I could dispense divine things to you, faithfully passing them on; and this power has been given to me. Secondly, it can be explained in a passive sense, and then the meaning is that Paul became a minister in so far as he was appointed by God. "And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers" (Eph 4:11); "Set apart for me Barnabas and Paul for the work to which I have called them" (Acts 13:2).

What is the end of his ministry? Certainly, not money, or his own glory. Rather, he has received it for a great purpose, that is, to make the word of God fully known. First, he shows the greatness of that for which he has received this ministry; secondly, he shows what this is, that is, that it is Christ. He shows its greatness because it has been widely proclaimed, both in an obscure form and openly.

The ministry he received was to convert the Gentiles; thus, to make fully known the word, that is, the eternal dispensation of God. In other words, by my preaching I am to show that the word of God has been fulfilled, that is, God's dispensation and plan and promise concerning the incarnation of the Word of God. Or, I am to show by my preaching the eternal dispensation of God in which he arranged that the Gentiles were to be converted by Christ to a faith in the true God. And this had to be accomplished: "Does he say and not do? Does he speak and not do what he said?" (Num 23:19), "My word that goes forth from my mouth shall not return to me empty, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it," as we read in Isaiah (55:11).

Commentary on Colossians

And the apostle (uses these words) "The mystery which was not made known to former generations."

Refutation of All Heresies Book 6

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

The Divine Institutes, Book 4, Chapter II

Having said what we have come to, and showed the lovingkindness of God and the honor, by the greatness of the things given, he introduces yet another consideration that heightens them, namely, that neither before us did any one know Him. As he doth also in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other created power, but only the Son of God knew. And he said, not simply hid, but "quite hid," and that even if it hath but now come to pass, yet it is of old, and from the beginning God willed these things, and they were so planned out; but why, he saith not yet. "From the ages," from the beginning, as one might say. And with reason he calleth that a mystery, which none knew, save God. And where hid? In Christ; as he saith in the Epistle to the Ephesians, or as when the Prophet saith, "From everlasting even to everlasting Thou art." But now hath been manifested, he saith, "to His saints." So that it is altogether of the dispensation of God. "But now hath been manifested," he saith. He saith not, "is come to pass," but, "hath been manifested to His saints." So that it is even now still hid, since it hath been manifested to His saints alone.

Homily on Colossians 5

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

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

Commentary on Colossians

But God arranged that this be accomplished by Paul's ministry, and so Paul says, to make fully known this mystery (it is called a mystery insofar as it is hidden), because this mystery which has been hidden is this word: "I have a secret, I have a secret" (Is 24:16). This mystery was hidden for ages, that is, from the beginning of the ages, and it was hidden from all the generations of men, who were unable to know this: "the plan of the mystery hidden for ages in God" (Eph 3:9). For even though the early philosophers seem to have said something about Christ's divinity, either as being his own or appropriated (as Augustine found in the works of Plato, such as that "in the beginning was the Word," and things like that), yet none could know that the Word was made flesh. But you ask if this was not known by the prophets? I reply that it was, insofar as it pertained to the Gospel; but it was not known as explicitly as the apostles knew it.

Next, he deals with the revelation of this mystery. First, he shows to whom it was revealed; secondly, why it was revealed to them (v. 27).

He says that this mystery is now made manifest, that is, in this time of grace: "Behold now is the acceptable time, now is the day of salvation" (2 Cor 6:2). This is the knowledge of the saints: "She gave him knowledge of holy things" (Wis 10:10); "He showed his friend that it belongs to him, and that he can approach it" (Job 36:33).

Commentary on Colossians

For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."

The Stromata Book 5

The mystery which has been hidden from the ages, he asserts, has now been revealed, that is, shown forth in the time of the apostles: that the Gentiles have been admitted without circumcision to the faith of Christ, which was promised to the Jews. .

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

All these things were of the mystery; and he sets them down together with lofty praise, saying, "Which is Christ in you?" But if He be in you, why seek ye Angels? "Of this mystery." For there are other mysteries besides. But this is really a mystery, which no one knew, which is marvelous, which is beside the common expectation, which was hid. "Which is Christ in you," he saith, "the hope of glory, whom we proclaim," bringing Him from above.

Homily on Colossians 5

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

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

Commentary on Colossians

It was revealed to his saints not because of their own merits, but because of God's good pleasure; thus Paul says, to them God chose to make known the riches of the glory of this mystery: "All that I have heard from my Father I have made known to you. You did not choose me, but I chose you" (Jn 15:15); "Yea, Father, for such was thy gracious will" (Mt 11:26). To make known the riches of the glory of this mystery, because by the fact that such things had been hidden, God now appears superabundantly glorious. For God was formerly known in Judea, but through this mystery of the conversion of the Gentiles the glory of God is made known to the entire world: as we read in John (17:4), "I glorified thee on earth." And this is to be done among the Gentiles, that is, it is to be accomplished among them: "Let us rejoice in our hope of sharing the glory of God" (Rom 5:2); "O the depth of the riches and wisdom and knowledge of God!" (Rom 11:33). This mystery, which is Christ, i.e., which we obtain through Christ, is the hope of glory, which had formerly been promised only to the Jews: "The believers from among the circumcised were amazed because the gift of the Holy Spirit had been poured out even on the Gentiles" (Acts 10:45); "Justified by faith, let us have peace toward God; and let us glory in the hope of the glory of the sons of God" (Rom 5:1-2); "The root of Jesse, who stands as an ensign of the people, will be called on by the Gentiles" (Is 11:10). So far Paul has indicated the origin and end of his ministry.

Commentary on Colossians

"Whom we," not Angels: "teaching" and "admonishing": not imperiously nor using constraint, for this too is of God's lovingkindness to men, not to bring them to Him after the manner of a tyrant. Seeing it was a great thing he had said, "teaching," he added, "admonishing," which is rather like a father than an instructor. "Whom," saith he, "we proclaim, admonishing every man, and teaching every man in all wisdom." So that all wisdom is needed. That is, saying all things in wisdom. For the ability to learn such things exists not in every one. "That we may present every man perfect in Christ Jesus." What sayest thou, "every man"? Yea; this is what we are earnestly desirous of doing, he saith. For what, if this do not come to pass? the blessed Paul endeavored. "Perfect." This then is perfection, the other is imperfect: so that if one have not even the whole of wisdom, he is imperfect. "Perfect in Christ Jesus," not in the Law, nor in Angels, for that is not perfection. "In Christ," that is, in the knowledge of Christ. For he that knows what Christ has done, will have higher thoughts than to be satisfied with Angels.

Homily on Colossians 5

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

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

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

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

Commentary on Colossians

Now he mentions its function. In regard to this he does three things. First, he indicates its function; secondly, its fruit (v. 28b), and in the third place, the help he was given (v. 29).

Its function is to announce Christ; and he shows this function and the method he used: "Announce his ways among the Gentiles" (Ps 9:11); "That which we have seen and heard we proclaim also to you" (1 Jn 1:1). He states his method when he says, warning every man; this is a complete proclamation, because it is to every person, and not just the Jewish people: "Teach all nations" (Mt 28:19). His method is to teach the truth and to refute what is false, and so he says, warning every man, or unbeliever, in this life: "The weapons of our warfare are not worldly but have divine power to destroy strongholds. We destroy arguments and every proud obstacle to the knowledge of God" (2 Cor 10:4); and it also consists in teaching every man in all wisdom, which is the knowledge of God: "To know you is complete righteousness, and to know your power is the root of immortality" (Wis 15:3); "Among the mature we do impart wisdom" (1 Cor 2:6).

The fruit of this in this life is that men are brought to perfection; and so he says, that we may present every man, that is, of any condition, mature, not in the law, but in Christ. "You, therefore, must be perfect, as your heavenly Father is perfect" (Mt 5:48). But is everyone bound to perfection? No, but it should be the goal of the preacher. Now the perfection of charity is of two kinds. One is from a necessity of precept, that is, that one not allow into his heart anything opposed to God: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Mt 22:37). The other perfection of charity is from a necessity of counsel, which is that one give up even those things that are lawful; and this kind of perfection goes beyond what is required. But for this Paul had God's help.

Commentary on Colossians

"Whereunto I labor also, striving." And he said not, "I am desirous" merely, nor in any indifferent way, but "I labor, striving," with great earnestness, with much watching. If I, for your good, thus watch, much more ought ye. Then again, showing that it is of God, he saith, "according to His working which worketh in me mightily." He shows that this is the work of God. He, now, that makes me strong for this, evidently wills it. Wherefore also when beginning he saith, "Through the will of God." So that it is not only out of modesty he so expresses himself, but insisting on the truth of the Word as well. "And striving." In saying this, he shows that many are fighting against him. Then great is his tender affection.

Homily on Colossians 5

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

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

Commentary on Colossians

And so he says, For this I toil, striving against unbelievers and sinners: "Take your share of suffering as a good soldier of Christ Jesus" (2 Tim 2:3); "I have fought the good fight, I have finished the race, I have kept the faith" (2 Tim 4:7). And Paul does this with all the energy, "the grace of God is with me" (1 Cor 15:10), which he inspires within me, because God does this in me mightily, that is, by giving me the might or power: "Stay in the city until you are clothed with power from on high," as we read in Luke (24:49).

Commentary on Colossians