Colossians 4

Thou shalt not enjoin aught in thy bitterness upon thy bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he cometh not to call according to the outward appearance, but unto them whom the Spirit hath prepared.

The Didache, Chapter 4

What is "just"? What is "equal"? To place them in plenty of everything, and not allow them to stand in need of others, but to recompense them for their labors. For, because I have said that they have their reward from God, do not thou therefore deprive them of it. And in another place he saith, "forbearing threatening" (Eph. vi. 9), wishing to make them more gentle; for those were perfect men; that is, "with what measure ye mete, it shall be measured unto you." (Matt. vii. 2.) And the words, "there is no respect of persons," are spoken with a view to these, but they are assigned to the others, in order that these may receive them. For when we have said to one person what is applicable to another, we have not corrected him so much, as the one who is in fault. "Ye also," along with them, he saith. He has here made the service common, for he saith, "knowing that ye also have a Master in heaven."

Homily on Colossians 10

What does "due" mean? It means to reward them for their labors, to supply everything in abundance, and not to allow them to be in need of outside help. You should not, after having heard that they have a reward from God, deprive them on your part of what they ought to have from you.

As they have you, so you too have the Lord. Therefore, "with what measure you mete" to your servants, "it shall be measured to you" by your Lord (Matt. 7:2). Or, know that together with them you too have a Lord, so that you ought to treat them as fellow servants. The Apostle, thus, makes servitude here a common thing.

Commentary on Colossians

Next, Paul shows how masters should treat their slaves. He does two things: first, he gives his instructions, secondly, the reason for them. There are two ways a master can oppress his slaves. First, by acting unjustly against them by violating the laws, for according to the laws a master cannot be cruel to his slaves. And so Paul says that masters should treat their slaves justly. Secondly, by demanding that their slaves accomplish absolutely all their duties, which a Christian gentleness would soften; and so Paul says, fairly: "If I have rejected the cause of my manservant or my maidservant, when they brought a complaint against me; what then shall I do when God rises up?" as we read in Job (31:13). Then when he says, knowing that you also have a Master in heaven, Paul gives the reason why they should act this way, and it is this: just as you act towards your slaves, so the Lord will act towards you: "Knowing that he who is both their Master and yours is in heaven" (Eph 6:9).

Commentary on Colossians

"Continue in prayer, watching thereunto with thanksgiving. Walk in wisdom towards them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man."

The Instructor Book 3

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

On Fasting

Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who "rebukes whom He loves, when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, "Continue in prayer, and watch in the same." For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God." And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, "And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not." But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.

Epistle VII

That we are to be urgent in prayers. In the Epistle of Paul to the Colossians: "Be instant in prayer, and watch therein." Also in the first Psalm: "But in the law of the Lord is his will, and in His law will he meditate day and night."

Treatise XII. Three Books of Testimonies Against the Jews.

For, since continuing in prayers frequently makes persons listless, therefore he saith, "watching," that is, sober, not wandering. For the devil knoweth, he knoweth, how great a good prayer is; therefore he presseth heavily. And Paul also knoweth how careless many are when they pray, wherefore he saith, "continue" in prayer, as of somewhat laborious, "watching therein with thanksgiving." For let this, he saith, be your work, to give thanks in your prayers both for the seen and the unseen, and for His benefits to the willing and unwilling, and for the kingdom, and for hell, and for tribulation, and for refreshment. For thus is the custom of the Saints to pray, and to give thanks for the common benefits of all.

I know a certain holy man who prayeth thus. He used to say nothing before these words, but thus, "We give Thee thanks for all Thy benefits bestowed upon us the unworthy, from the first day until the present, for what we know, and what we know not, for the seen, for the unseen, for those in deed, those in word, those with our wills, those against our wills, for all that have been bestowed upon the unworthy, even us; for tribulations, for refreshments, for hell, for punishment, for the kingdom of heaven. We beseech Thee to keep our soul holy, having a pure conscience; an end worthy of thy lovingkindness. Thou that lovedst us so as to give Thy Only-Begotten for us, grant us to become worthy of Thy love; give us wisdom in Thy word, and in Thy fear. Only-Begotten Christ, inspire the strength that is from Thee. Thou that gavest The Only-Begotten for us, and hast sent Thy Holy Spirit for the remission of our sins, if in aught we have wilfully or unwillingly transgressed, pardon, and impute it not. Remember all that call upon Thy Name in truth; remember all that wish us well, or the contrary, for we are all men." Then having added the Prayer of the Faithful, he there ended; having made that prayer, as a certain crowning part, and a binding together for all. For many benefits doth God bestow upon us even against our wills; many also, yea more, without our knowledge even. For when we pray for one thing, and He doeth to us the reverse, it is plain that He doeth us good even when we know it not.

Homily on Colossians 10

When the blessed apostle was reminding us of the importance of prayer, he also reminded us at the same time about being watchful: “Be persistent in prayer,” he said, “being watchful in it.” Impure love, brothers and sisters, compels those who are possessed by it to keep awake; the shameless person watches, in order to seduce; the evildoer, in order to harm; the drunkard, to drink; the bandit, to slay; the selfindulgent, to spend; the miser, to hoard; the thief, to steal; the robber, to smash and grab. How much more, therefore, ought love to remain awake in holy and harmless people, if iniquity can extort wakefulness from the criminal and the corrupt? Sermons j.

This seems to indicate that the people of God did not fight with the hand or weapons so much as with the voice and tongue, that is, they poured forth prayer to God, and thus overcame their adversaries. Therefore, you, too, if you want to be victorious, listen to the apostle say, “Be assiduous in prayer, being wakeful.” This is the most glorious fight of the Christian, not to presume upon his own strength but always to implore the assistance of God.

The devil knows how great a good prayer is, and he attempts in every way to make us recoil from it. Therefore Paul says: "continue in it" (προσκαρτερεΐτε — sit close to it, labor over it). And since one who sits close to prayer is often attacked by laziness and slackness, he added: "watching," that is, being sober, always remaining intent upon the work of prayer. But also "with thanksgiving," that is, he teaches us to offer it with thanksgiving. For that prayer is truly genuine which contains thanksgiving for all benefactions known to us and unknown, both for what brought us joy and for what was accompanied by sorrow — for all benefactions in general.

Commentary on Colossians

Above, Paul gave specific teachings for each class of persons; here he gives instructions to everyone. First, he shows what their relationship to others ought to be; and secondly, how some will be acting towards them (v. 7). In regard to the first he does two things. First, he shows how they should act towards him, the Apostle, their prelate; and secondly, towards others, especially, unbelievers (v. 5). In regard to the first he does two things. First, he urges them to pray in general; secondly, to pray for him (v. 3).

Prayer should have three characteristics: it should be constant, alert, and with gratitude. It should be constant, and so Paul says, continue steadfastly in prayer, that is, pray with perseverance: "Pray constantly" (1 Thess 5:17); "They ought always to pray and not lose heart" (Lk 18:1). It should also be alert, so that the mind does not become oppressed; and so Paul adds, being watchful: "Watch with your prayers" (1 Pet 4:7); and in Luke we read: "All night he continued in prayer to God" (Lk 6:12). Prayer should also be with gratitude, that is, with thanksgiving; for if we are ungrateful for the good things we have received, we do not deserve new favors. And so Paul continues, with thanksgiving: "Give thanks in all circumstances" (1 Thess 5:18); and in Philippians (4:6) we have "but in everything by prayer and supplication with thanksgiving."

Commentary on Colossians

For that the knowledge does not appertain to all, he expressly adds: "Being knit together in love, and unto all the riches of the full assurance of knowledge, to the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and of knowledge." "Continue in prayer, watching therein with thanksgiving." And thanksgiving has place not for the soul and spiritual blessings alone, but also for the body, and for the good things of the body. And he still more clearly reveals that knowledge belongs not to all, by adding: "Praying at the same time for you, that God would open to us a door to speak the mystery of Christ, for which I am bound; that I may make it known as I ought to speak." For there were certainly, among the Hebrews, some things delivered unwritten.

The Stromata Book 5

3–4

See his lowlymindedness; he sets himself after them.

"That God may open to us a door for the word, to speak the mystery of Christ." He means an entrance, and boldness in speaking. Wonderful! The great athlete said not "that I may be freed from my bonds," but being in bonds he exhorted others; and exhorted them for a great object, that himself might get boldness in speaking. Both the two are great, both the quality of the person, and of the thing. Wonderful! how great is the dignity! "The mystery," he saith, "of Christ." He shows that nothing was more dearly desired by him than this, to speak. "For which I am also in bonds; that I may make it manifest, as I ought to speak." He means with much boldness of speech, and withholding nothing. His bonds display, not obscure him. With much boldness he means. Tell me, art thou in bonds, and dost thou exhort others? Yea, my bonds give me the greater boldness; but I pray for God's furtherance, for I have heard the voice of Christ saying, "When they deliver you up, be not anxious how or what ye shall speak." (Matt. x. 19.) And see, how he has expressed himself in metaphor, "that God may open to us a door for the word"; (see, how unassuming he is; even in his bonds, how he expresses himself;) that is, that He would soften their hearts. Still he said not so; but, "that He would give us boldness"; out of lowlymindedness he thus spoke, and that which he had, he asks to receive.

Homily on Colossians 10

Schisms arise when men say, we are righteous; when they say, we sanctify the unclean, we justify the wicked, we ask, we obtain. But what did John say? “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” You will say, But may not holy men ask on our behalf? May not bishops and rulers ask on behalf of the people? Look at the Scripture, and you will find rulers commending themselves to the people’s prayers. The apostle says to his people, “Praying also for us.” The apostle prays for the people and the people for the apostle. We pray for you, my brothers, but you should also pray for us. Let all the members pray for one another, and let the Head intercede for all. .

Look, what humility; even Paul himself needs their prayers.

Commentary on Colossians

Next, Paul asks them to pray for him, saying, and pray for us also, because subjects should pray for their prelates; for their prelates watch over them, and the welfare of the prelates affects all of their subjects: "Pray for us, that the word of the Lord may speed on and triumph" (2 Thess 3:1). They should pray that God may open to us a door for the word, that is, the door of our mouth, through which the words coming from our heart pass; and they should pray that God give to Paul the grace to preach his word in a fitting manner. This opening also points to something great: "And he opened his mouth and taught them" (Mt 5:2); and so Paul adds, to declare the mystery of Christ: "He utters mysteries in the Spirit" (1 Cor 14:2). And I, Paul, need these things, because I am suffering for the word of Christ. And so you must pray that I can do so boldly: "The gospel for which I am suffering and wearing fetters like a criminal" (2 Tim 2:9). You must pray that God may open, that is, unblock, to us a door for the word.

Commentary on Colossians

That is, that He would give me freedom, not so that I might be free from bonds, but so that I might speak the mystery of Christ as I ought to speak, that is, without pretense or evasion. But in what way, being bound, does he implore and ask others to deliver him from what he already has? By this he expresses not only his humility, but also shows the power of brotherly prayer. And he had need of help from above, which the prayer of the brethren could furnish him in greater measure. By this same word he also wished to lead them into the labor of prayer. For if prayer is needed for him, how much more for themselves.

Commentary on Colossians

There are three obstacles which can block the word. One is fear, and so Paul says, I am in prison. The second is its profundity, so that it cannot be understood by the faithful; and so Paul says, that I may make it clear. The third obstacle is that the way it is preached or the time may not be appropriate; and so Paul says, as I ought to speak. "But I brethren, could not address you as spiritual men, but as men of the flesh" (1 Cor 3:1); "Who then is the faithful and wise steward whom his master will set over his household, to give them their portion of food at the proper time?" (Lk 12:42).

Commentary on Colossians

Since we must live among unbelievers and mix with them in worldly business, Paul urges us to be wise about the possibility of creating a stir, lest we give these folk an opportunity for blaspheming God or engaging in persecution. Why then should you carry on business with anyone that you know to be a source of contention and trouble? Thus, Paul admonishes us to use religious speech opportunely both as to time and place. But if anyone is difficult, be silent. Different courses of action are suitable for dealing with powerful people, with people of middle or lower stations in life. One deals one way with gentle persons, another way with those who are filled with anger. This is what it means to redeem the time. .

What Christ said to His disciples, that doth Paul also now advise. And what did Christ say? "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." (Matt. x. 16.) That is, be upon your guard, giving them no handle against you. For therefore it is added, "towards them that are without," in order that we may know that against our own members we have no need of so much caution as against those without. For where brethren are, there are both many allowances and kindnesses. There is indeed need of caution even here; but much more without, for it is not the same to be amongst enemies and foes, and amongst friends.

Then because he had alarmed them, see how again he encourages them; "Redeeming," he saith, "the time": that is, the present time is short. Now this he said, not wishing them to be crafty, nor hypocrites, (for this is not a part of wisdom, but of senselessness,) but what? In matters wherein they harm you not, he means, give them no handle; as he says also, when writing to the Romans, "Render to all their dues: tribute to whom tribute is due, custom to whom custom, honor to whom honor." (Rom. xiii. 7.) On account of the Preaching alone have thou war, he saith, let this war have none other origin. For though they were to become our foes for other causes besides, yet neither shall we have a reward, and they will become worse, and will seem to have just complaints against us. For instance, if we pay not the tribute, if we render not the honors that are due, if we be not lowly.

Homily on Colossians 11

"Walk in wisdom" he saith, "towards them that are without, redeeming the time." That is, the time is not yours, but theirs. Do not then wish to have your own way, but redeem the time. And he said not simply, "Buy," but "redeem," making it yours after another manner. For it were the part of excessive madness, to invent occasions of war and enmity. For over and above the undergoing of superfluous and profitless dangers, there is this additional harm, that the Greeks will not come over to us. For when thou art amongst the brethren, reason is thou shouldest be bold; but when without, thou oughtest not to be so.

Seest thou how everywhere he speaks of those without, the Greeks? Wherefore also when writing to Timothy, he said, "Moreover, he must have good testimony from them that are without." (1 Tim. iii. 7.) And again, "For what have I to do with judging them that are without." (1 Cor. v. 12.) "Walk in wisdom," he saith, "toward them that are without." For "without," they are, even though they live in the same world with us, seeing they are without the kingdom, and the paternal mansion. And he comforts them withal, by calling the others "without," as he said above, "Your life is hid with Christ in God." (Col. iii. 3.)

Then, he saith, seek ye glory, then honors, then all those other things, but not so now, but give them up to those without.

Homily on Colossians 11

What the Lord said: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matt. 10:16), the same thing he now says as well: be cautious and do not give outsiders any cause against you, if they do no harm to you, and do not offend them untimely. For such ones are without, that is, they are not our own, not of the same fold as us; although they live in the same world as us, they are nevertheless without, being far both from the Church and from the Kingdom of God. Therefore one should deal with them prudently. As for one's own neighbors, in dealing with them such caution is not required. He also encourages them by calling the Greeks outsiders.

He said this not because he wanted us to be fickle and hypocritical, but because the time is not ours, but theirs. And you can make it yours as well, if you deal with them prudently, do not start inappropriate quarrels, but on the contrary, render them due honor when this does not harm your soul. Listen to his words spoken to Agrippa: "I think myself happy, that I shall answer for myself this day before thee" (Acts 26:2). In this way, we will make strangers our own as well, drawing them to the preaching through gentleness.

Commentary on Colossians

Then he shows how they should act towards outsiders: first, as to their manner of life; secondly, in what they say (v. 6).

Paul says, conduct yourselves wisely toward outsiders, that is, unbelievers. And do so wisely, with wisdom: "For God loves nothing so much as the man who lives with wisdom" (Wis 7:28). The reason for doing this is that they may be making the most of the time. A person makes the most of his trouble when he overlooks what is owing to him, in order to avoid trouble. Now, they were being troubled by these outsiders. And so Paul wants them to make the most of this trouble by means of wisdom: "Maintain good conduct among the Gentiles" (1 Pet 2:12).

Commentary on Colossians

Let your conversation always be temperate and modest, and seasoned with religion as with salt. And, further, let there be no jealousy among you or contentiousness, which might bring you into all manner of confusion and division, and thus also make you objects of aversion to Christ and to the emperor, and lead you into the deepest abomination, so that not one stone of your building could stand upon another.

The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain

And, "If a man speak, let him speak in the words of God." [1 Peter 4:11] And, "If there is in you understanding, give an answer to your brother but if not, put your hand on your mouth." [Sirach 5:14] For, "at one time it is proper to keep silence, and at another you to speak." [Ecclesiastes 3:7] And again it says "When a man speaks in season, it is honourable to him." [Proverbs 25:11] And again it says: "Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in season." For "he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue comes anger; but the perfect man keeps watch over his tongue, and loves his soul's life."

Two Epistles on Virginity

"Let your speech be always with grace, seasoned with salt"; that is, that this graciousness may not lapse into indifferentism. For it is possible to be simply agreeable, it is possible also to be so with due seemliness. "That ye may know how ye ought to answer each one." So that one ought not to discourse alike to all, Greeks, I mean, and Brethren. By no means, for this were the very extreme of senselessness.

Homily on Colossians 11

Next, lest thou think that he is speaking of money, he adds, "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one." That it may not be full of hypocrisy, for this is not "grace," nor "a seasoning with salt." For instance, if it be needful to pay court to any one without incurring danger, refuse not [to do so]; if the occasion require that thou discourse civilly, think not the doing so flattery, do everything that pertaineth to honor, so that piety be not injured. Seest thou not how Daniel payeth court to an impious man? Seest thou not the three children, how wisely they bore themselves, showing both courage, and boldness in speaking, and yet nothing rash nor galling, for so it had not been boldness, but vainglory. "That ye may know," he saith, "how ye ought to answer every man." For the ruler ought to be answered in one way, the ruled in another, the rich in one way, the poor in another. Wherefore? Because the souls of those who are rich, and in authority, are weaker, more inflammable, more fluctuating, so that towards them, one should use condescension; those of the poor, and the ruled, firmer and more intelligent, so that to these one should use greater boldness of speech; looking to one thing, their edification. Not that because one is rich, another poor, the former is to be honored more, the latter less, but because of his weakness, let the former be supported, the latter not so: for instance, when there is no cause for it, do not call the Greek "polluted," nor be insulting; but if thou be asked concerning his doctrine, answer that it is polluted, and impious; but when none asketh thee, nor forceth thee to speak, it becomes thee not causelessly to challenge to thee his enmity. For what need is there to prepare for thyself gratuitous hostilities? Again, if thou art instructing any one; speak on the subject at present before thee, otherwise be silent. If the speech be "seasoned with salt," should it fall into a soul that is of loose texture, it will brace up its slackness; into one that is harsh, it will smooth its ruggedness. Let it be gracious, and so neither hard, nor yet weak, but let it have both sternness and pleasantness therewith. For if one be immoderately stern, he doth more harm than good; and if he be immoderately complaisant, he giveth more pain than pleasure, so that everywhere there ought to be moderation. Be not downcast, and sour visaged, for this is offensive; nor yet be wholly relaxed, for this is open to contempt and treading under foot; but, like the bee, culling the virtue of each, of the one its cheerfulness, of the other its gravity, keep clear of the fault. For if a physician dealeth not with all bodies alike, much more ought not a teacher. And yet better will the body bear unsuitable medicines, than the soul language; for instance, a Greek cometh to thee, and becomes thy friend; discourse not at all with him on this subject, until he have become a close friend, and after he hath become so, do it gradually.

See, when Paul also had come to Athens, how he discoursed with them. He said not, "O polluted, and all-polluted"; but what? "Ye men of Athens, in all things I perceive that ye are somewhat superstitious." (Acts xvii. 22.) Again, when to insult was needful, he refused not; but with great vehemency he said to Elymas, "O full of all guile and all villainy, son of the devil, enemy of all righteousness." For as to have insulted those had been senselessness, so not to have insulted this one had been softness. Again, art thou brought unto a ruler on a matter of business, see that thou render him the honors that are his due.

Homily on Colossians 11

A hermit said to a brother, ‘Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, “Let him that thinks he stands take heed lest he fall” (1 Cor. 10:12); “let your speech be seasoned with salt” (Col. 4:6) and so you will be dependent upon Christ.’

The Desert Fathers, Sayings of the Early Christian Monks

Let your word, he says, be pleasant; however, let it not fall into indiscriminateness and licentiousness, but let it also be restrained. For this is what "salt" means. Let it be neither excessively cheerful nor excessively severe. Just as food, if unsalted, is unpleasant, and if over-salted, one cannot even put it in one's mouth, and in both cases it is inedible, so it is with speech. Do you not remember how Daniel healed with his word an ungodly man? Do you not see how the three youths as well, showing such courage and boldness, did not utter a single harsh or insulting word? For boldness in speech is not a sign of courage, but a sign of vainglory.

One way with the rich, another way with the poor. The rich man's soul, being feeble, has need of greater condescension; while the poor man's soul is stronger, so it can bear it if you treat him somewhat more harshly. When there is no necessity, do not call a Greek unclean and do not reproach him. If you are brought before a person in authority, render him due honor. But when you are asked about Greek beliefs, speak without fear that they are unclean and impious. Thus Paul in Athens speaks favorably (Acts 17:22) about paganism, pointing out what is good in it; yet he directly rebuked Elymas, because he deserved it (Acts 13:10).

Commentary on Colossians

Paul also instructs them as to their speech. First, it should be gracious; and so he says, let your speech always be gracious; "A gracious tongue multiplies courtesies" (Sir 6:5). Secondly, it should be considerate; and so he says, seasoned with salt. Salt signifies considerateness or discretion, because just as salt makes food savory, so every inconsiderate action is bitter and irregular: "Have salt in yourselves, and be at peace with one another" (Mk 9:50). They should do these things so that you may know how you ought to answer every one. For those who have wisdom should be answered one way; and the foolish are to be answered in another way: "Answer not a fool according to his folly, lest you be like him yourself" (Prov 26:4); "Always be prepared to make a defense to any one who calls you to account for the hope that is in you," as we read in 1 Peter (3:15).

Commentary on Colossians

However much Paul insists that he is present with them in spirit and sees them, he nonetheless still makes use of a messenger for reporting. .

Admirable! how great is the wisdom of Paul! Observe, he doth not put everything into his Epistles, but only things necessary and urgent. In the first place, being desirous of not drawing them out to a length; and secondly, to make his messenger more respected, by his having also somewhat to relate; thirdly, showing his own affection towards him; for he would not else have entrusted these communications to him. Then, there were things which ought not to be declared in writing. "The beloved brother," he saith. If beloved, he knew all, and he concealed nothing from him. "And faithful minister and fellow-servant in the Lord." If "faithful," he will speak no falsehood; if "a fellow-servant," he hath shared his trials, so that he has brought together from all sides the grounds of trustworthiness.

Homily on Colossians 11

And this testifies to Paul's wisdom. He includes in his epistles not everything, but only what is necessary and urgently needed — and this because, first, he did not want to make them too lengthy; second, so that the one departing with the epistle would also have something to relate; third, he shows how well disposed he himself is toward him, because otherwise he would not have entrusted him with such confidence. Finally, there was something that did not need to be declared in writing.

If he is beloved, then he knew everything; if he is faithful, then he will lie in nothing; if he is a fellow worker, then he shared in the trials.

Commentary on Colossians

Next, Paul tells them about some others. First, about those whom he is sending to them; and secondly, about those who are staying with him (v. 10).

Paul is sending to them a representative, whom he now describes in three ways. First, as to love, saying, a beloved brother, that is, by the love of charity, which makes a person more precious than gold: "A man will be more precious than gold" (Is 13:12). Secondly, he is described as to his faith, a faithful minister: "It is required of stewards that they be found trustworthy" (1 Cor 4:2). Thirdly, from his humility; and so Paul says, fellow servant, in the ministry, but a fellow servant in the Lord, because a prelate should be looking out for the honor of God and for the benefit of those over whom he has charge.

Commentary on Colossians

Here he shows his great love, seeing that for this purpose he sent him, and this was the cause of his journey; and so when writing to the Thessalonians, he said, "Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone, and sent Timothy our brother." (1 Thess. iii. 1, 2.) And to the Ephesians he sends this very same person, and for the very same cause, "That he might know your estate, and comfort your hearts." (Eph. vi. 21, 22.) See what he saith, not "that ye might know my estate," but "that I might know yours." So in no place doth he mention what is his own. He shows that they were in trials too, by the expression, "comfort your hearts."

Homily on Colossians 11

Here the apostle shows his love for them, since he indeed sent him for the purpose of learning about their affairs, and not for the purpose of informing them about his own; besides that, also for the purpose of comforting them. He also points out that they are in trials and are in need of consolation.

Commentary on Colossians

Why is Tychicus being sent? To learn the condition of the faithful. "Go now, see if it is well with your brothers, and with the flock; and bring me word again" (Gen 37:14); "See how your brothers fare, and bring some token from them" (1 Sam 17:18). He is also to encourage and comfort them: "For I long to see you, that I may impart to you some spiritual gift to strengthen you, that is, that we may be mutually encouraged by each other's faith" (Rom 1:11). Our Lord, who was sent by the Father, also came for this purpose: "to comfort all who mourn" (Is 61:2).

Commentary on Colossians

Onesimus is the one about whom, writing to Philemon, he said, "Whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the Gospel: but without thy mind I would do nothing." (Philem. 13, 14.) And he adds too the praise of their city, that they might not only not be ashamed, but even pride themselves on him. "Who is one of you," he saith. "They shall make known unto you all things that are done here."

Homily on Colossians 11

"They shall make known unto you," he saith, "all things that are done here." Why didst thou not come with them, says one? But what is, "They shall make known unto you all things"? My bonds, that is, and all the other things that detain me. I then, who pray to see them, who also send others, should not myself have remained behind, had not some great necessity detained me. And yet this is not the language of accusations-yes, of vehement accusation. For the assuring them that he had both fallen into trials, and was bearing them nobly, is the part of one who was confirming the fact, and lifting up again their souls.

"With Onesimus," he saith, "the beloved, and faithful brother."

Paul calleth a slave, brother: with reason; seeing that he styleth himself the servant of the faithful. (2 Cor. iv. 5.) Bring we down all of us our pride, tread we under foot our boastfulness. Paul nameth himself a slave, he that is worth the world, and ten thousands of heavens; and dost thou entertain high thoughts? He that seizeth all things for spoil as he will, he that hath the first place in the kingdom of heaven, he that was crowned, he that ascended into the third heaven, calleth servants, "brethren," and "fellow-servants." Where is your madness? where is your arrogance?

So trustworthy was Onesimus become, as to be entrusted even with such things as these.

Homily on Colossians 11

Onesimus is the slave of Philemon. What honor and what respect he attained, so that he is called a brother of Paul. And Paul is not ashamed to call himself a brother of a slave. Further, in praise of their city he adds: "who is from you," so that they too would consider it an honor for themselves that they produced such a man.

That is, about my bonds and about everything else keeping me here. If it were not for this, I would have come to you myself.

Commentary on Colossians

Then he mentions his companion, and with him Onesimus. These two will tell you of everything that has taken place here; they will relate what you are doing to me for correction, and tell you what I am doing so you may have an example.

Commentary on Colossians

Nothing can surpass this praise. This is he that was brought up from Jerusalem with him. This man hath said a greater thing than the prophets; for they call themselves "strangers and foreigners," but this one calleth himself even a prisoner. Just like a prisoner of war he was dragged up and down, and lay at every one's will to suffer evil of them, yea rather worse even than prisoners. For those indeed their enemies, after taking them, treat with much attention, having a care for them as their own property: but Paul, as though an enemy and a foe, all men dragged up and down, beating him, scourging, insulting, and maligning. This was a consolation to those also (to whom he wrote), when their master even is in such circumstances.

"And Mark, the cousin of Barnabas"; even this man he hath praised still from his relationship, for Barnabas was a great man; "touching whom ye received commandments; if he come unto you, receive him." Why? would they not have received him? Yes, but he means, with much attention; and this shows the man to be great. Whence they received these commandments, he does not say.

Homily on Colossians 11

"And Mark," he saith, "the cousin of Barnabas, touching whom ye received commandments, receive him." Perhaps they had received commandments from Barnabas.

Homily on Colossians 11

This is the Aristarchus who was led away together with him from Jerusalem. Paul said more than the prophets, because they called themselves strangers and sojourners, while he calls himself even a prisoner. For indeed, just as a prisoner, he was driven and dragged about, even worse; because captors care for their prisoners as their own property, but him, as an enemy and foe, everyone drove and persecuted. And for them (that is, his listeners) this was meant to serve as consolation, for their teacher too finds himself in similar circumstances.

And he praises Mark for his kinship, since Barnabas was a great man.

Most likely, regarding Barnabas they received instructions to receive him with honor. But it is possible to place a period after the words "you received instructions," and then begin reading: "if he comes to you," Colossians, receive him with honor.

Commentary on Colossians

Then when he says, Aristarchus my fellow prisoner greets you, he shows how those who are remaining with the Apostle greet them. The text is clear. And Mark the cousin of Barnabas, concerning whom you have received instructions. We read in Acts (15:37) that a certain person by the name of John, surnamed Mark, had left Paul and Barnabas when they set out on one of their journeys; however, he later returned to them. Barnabas wanted to take him back, but Paul refused. As a result, Paul and Barnabas went their different ways. Later, Paul wrote to the Colossians that they were not to receive Mark. But now, since Mark had changed, he asks them to receive him. Thus, concerning whom you have received instructions: if he comes to you, receive him. Or, it could be understood this way: And Mark the cousin of Barnabas, concerning whom, that is, Barnabas, you have received instructions.

Commentary on Colossians

This man was probably a Corinthian. Next, he bestows a common praise on all, having already spoken that of each one in particular; "who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me." After having said, "fellow-prisoner"; in order that he may not therewith depress the soul of his hearers, see how by this expression he rouseth them up. "Fellow-workers," he saith, "unto the kingdom of God." So that being partakers of the trials, they become partakers of the kingdom. "Who have been a comfort to me." He shows them to be great persons, seeing that to Paul they have been a comfort.

Homily on Colossians 11

"Who are of the circumcision." He represseth the swelling pride of the Jews, and inspiriteth the souls of these, [the Colossians,] because few of them were of the circumcision, the greater number of the Gentiles.

"Men that have been," he saith, "a comfort unto me." He shows himself to be set in the midst of great trials. So that neither is this a small thing. When we comfort the Saints by presence, by words, by assiduous attendance when we suffer adversity together with them, (for he saith, "as bound with those in bonds"; [Heb. xiii. 3]) when we make their sufferings ours, we shall also be partakers in their crowns. Hast thou not been dragged to the stadium? Hast thou not entered into the lists? It is another that strips himself, another that wrestles but if thou be so minded, thou too shall be a sharer. Anoint him, become his favorer and partisan, from without the lists shout loudly for him, stir up his strength, refresh his spirit. It follows that the same things should be done in all other cases. For Paul stood not in need, but in order to stimulate them he said these things. Thou therefore in the case of all others, stop the mouths of those who would abuse such an one, procure favorers for him, receive him as he cometh forth with great attention, so shall thou, be a sharer in his crowns, so, in his glory; and if thou do no other thing, but only hast pleasure in what is done, even thus thou sharest in no common degree, for thou hast contributed love, the sum of all good things.

Homily on Colossians 11

Perhaps this was a Corinthian.

Having expressed fitting approval for each one individually, the apostle now offers a common praise; for at that time it seemed a great thing to be from among the Jews. But, lest the listeners lose heart, since he reminded them of captivity, he finally encourages them, saying: "fellow workers for the Kingdom of God." Thus, having become partakers of captivity, they will also be partakers of the Kingdom. Saint John, however, understood this passage as Paul reproaching the Jews, saying: "both from the circumcision, they alone," that is, those who are of the circumcision are few, while the greater part of the faithful are from the Gentiles.

The Apostle shows that he is in great trials, and that those great men were such, since they served as a consolation to Paul. And notice how the one who comforts a prisoner is declared together with him a partaker in the Kingdom. Therefore, people persecuted for Christ must be cherished in every way.

Commentary on Colossians

And Jesus who is called Justus; he was a holy man, and so was called "Justus" [the Just]. These are the only men of the circumcision, sent to preach the Good News of Christ: "What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice" (Phil 1:18). Thus he mentions the Gentiles first, and then the Jews.

Commentary on Colossians

12–13

"Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God. For I bear him witness, that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis."

In the commencement of this Epistle also, he commended this man for his love; for even to praise is a sign of love; thus in the beginning he said "Who also declared unto us your love in the Spirit." (Col. i. 8.) To pray for one is also a sign of love, and causeth love again. He commends him moreover in order to open a door to his teachings, for reverendness in the teacher is the disciples' advantage; and so again is his saying, "one of you," in order that they might pride themselves upon the man, as producing such men. And he saith, "always striving for you in prayers." He said not simply "praying," but "striving," trembling and fearing. "For I bear him witness," he saith, "that he hath much zeal for you." A trustworthy witness. "That he hath," he saith, "much zeal for you," that is, that he loveth you exceedingly; and burneth with passionate affection for you. "And them in Laodicea, and them in Hierapolis." He commendeth him to those also. But whence were they to know this? They would assuredly have heard; however, they would also learn it when the Epistle was read. For he said, "Cause that it be read also in the church of the Laodiceans." "That ye may stand perfect," he saith. At once he both accuseth them, and without offensiveness gives them advice and counsel. For it is possible both to be perfect, and withal not to stand, as if one were to know all, and still be wavering; it is possible also not to be perfect, and yet to stand, as if one were to know a part, and stand [not ] firmly. But this man prayeth for both: "That ye may stand perfect," he saith. See how again he has reminded them of what he said about the Angels, and about life. "And fully assured," he saith, "in all the will of God." It is not enough, simply to do His will. He that is "filled," suffereth not any other will to be within him, for if so, he is not wholly filled. "For I bear him witness," he saith, "that he hath much zeal." Both "zeal," and "great"; both are intensitive. As he saith himself, when writing to the Corinthians, "For I am jealous over you with a godly jealousy." (2 Cor. xi. 2.)

It is great praise, and greater than all the rest, his saying of Epaphras, "who is [one] of you, a servant of Christ." And he calleth him a minister for them, like as he termeth himself also a minister of the Church, as when he saith, "Whereof I Paul was made a minister." (Col. i. 23.) To the same dignity he advances this man; and above he calleth him a "fellow-servant" (Col. i. 7), and here, "a servant." "Who is of you," he saith, as if speaking to a mother, and saying, "who is of thy womb." But this praise might have gendered envy; therefore he commendeth him not from these things only, but also from what had regard to themselves; and so he does away with envy, both in the former place, and here. "Always," he saith, "striving for you," not now only, whilst with us, to make a display; nor yet only whilst with you, to make a display before you. By saying, "striving," he hath showed his great earnestness. Then, that he might not seem to be flattering them, he added, "that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." And the words, "that ye may stand perfect," are not words of flattery, but of a reverend teacher. Both "fully assured" he saith, "and perfect." The one he granted them, the other he said was lacking. And he said not, "that ye be not shaken," but, "that ye may stand." Their being saluted, however, by many, is refreshing to them, seeing that not only their friends from among themselves; but others also, remember them.

Homily on Colossians 12

As at the beginning of the epistle, so also now he commends him, so that, as one who loves them, they would love him in return, and would willingly listen to him when he teaches anything. And that the teacher is a man worthy of respect is beneficial also for the students, since they will more readily believe his words. It is also great praise for Epaphras that he is a servant of Christ. So then, he is your glory, especially since he came forth from your midst.

Not simply did he say: praying for you, but with anxiety and trembling, – not on just one particular day, but always.

He gently rebukes them for their imperfection. For they are still not firm and waver in the teaching about angels. For it is possible to be both perfect and not standing firm, just as if someone were to learn everything but not be firmly established in anything. Therefore he says: "that you may stand perfect," meaning, in teaching and life.

That is, so that you would fulfill no other will except the will of God: for this means to be complete and perfect. By this he also shows that they partly still preserve some things from what was preached, and partly have already lost some things.

Commentary on Colossians

Epaphras, who is one of yourselves, because he was an Asian. Their wish for the Colossians is "that you may be perfect and complete, lacking in nothing" (Jas 1:4); that you may stand mature and fully assured in all the will of God, that is, in all things relating to the will of God.

Commentary on Colossians

"Zeal" and "great" – both words are placed together for emphasis. He praises Epaphras also to the Laodiceans and Hierapolitans, for they, having no doubt read the epistle, could hear about him.

Commentary on Colossians

That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: "Demas hath forsaken me, ... and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: "Luke, the beloved physician, greets you." But surely if Luke, who always preached in company with Paul, and is called by him "the beloved," and with him performed the work of an evangelist, and was entrusted to hand down to us a Gospel, learned nothing different from him (Paul), as has been pointed out from his words, how can these men, who were never attached to Paul, boast that they have learned hidden and unspeakable mysteries?

Against Heresies Book 3

"Luke, the beloved physician, saluteth you." This is the Evangelist. It is not to lower this man that he placeth him after, but to raise the other, viz. Epaphroditus. It is probable that there were others called by this name. "And Demas," he says. After saying, "Luke, the physician, saluteth you," he added, "the beloved." And no small praise is this, but be beloved of Paul even great exceedingly.

Homily on Colossians 12

Luke is the evangelist, for whom it is no small praise to be beloved by Paul. He mentions him after Epaphras — not because he wished to demean him, but because he desired to exalt Epaphras before his fellow citizens. Undoubtedly, there were also others who bore this name.

Demas, as can be seen, had not yet abandoned the teacher.

Commentary on Colossians

Then he mentions Luke, who it seems, was not Jewish by birth, because he was from Antioch, and a physician. He singles him out because he had great authority in the Church because of the Gospel he wrote while the Apostle was still alive. He also mentions Demas.

Commentary on Colossians

Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may "God grant that they find mercy of the Lord in that day," on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the Gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also "the Church which is in her house." May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the Church of God! Farewell in the Lord, and pray thou that I may be perfected.

Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch

"Salute the brethren that are in Laodicea, and Nymphas, and the Church that is in their house."

See how he cements, and knits them together with one another, not by salutation only, but also by interchanging his Epistles. Then again he pays a compliment by addressing him individually. And this he doth not without a reason, but in order to lead the others also to emulate his zeal. For it is not a small thing not to be numbered with the rest. Mark further how he shows the man to be great, seeing his house was a church.

Homily on Colossians 12

Look how he brings them closer together, how he binds them to one another.

This was a famous man, whose entire household were believers, which is why his house was called a church. Therefore Paul also shows his affection toward him, greeting him separately. He does this also in order to urge others to the same zeal, so that others might imitate Nymphas, if they wish to be honored in the same way.

Commentary on Colossians

Next, he mentions those whom the Colossians ought to greet: first, those from another church, and secondly, those in their own.

Commentary on Colossians

Of Crete, Titus. Of Athens, Dionysius. Of Tripoli in Phoenicia, Marathones. Of Laodicea in Phrygia, Archippus.

Constitutions of the Holy Apostles

"And when this Epistle hath been read among you, cause that it be read also in the church of the Laodiceans." I suppose there are some of the things therein written, which it was needful that those also should hear. And they would have the greater advantage of recognizing their own errors in the charges brought against others.

"And that ye also read the Epistle from Laodicea." Some say that this is not Paul's to them, but theirs to Paul, for he said not that to the Laodiceans, but that written "from Laodicea."

Homily on Colossians 12

It seems to me that something was written here that the Laodiceans also needed to hear; and they, in turn, needed to learn what was written in that epistle. There is much more benefit when, from a rebuke directed against others, they learn of their own shortcomings. What then was this epistle from Laodicea? The First Epistle to Timothy: it was written from Laodicea. Some, however, say that it was an epistle that the Laodiceans were sending to Paul. But I do not know what they could have borrowed from it for their own correction.

Commentary on Colossians

We can see from what he says, see that you read also the letter from Laodicea, that Paul wrote other letters: the one to the Laodiceans mentioned here, and another to the Corinthians, besides the first and second, because in 1 Corinthians (5:9) he says: "I wrote to you in my letter not to associate with immoral men." There are two reasons why they are not in the canon: either there was some doubt about their authority, because they were possibly distorted, and had been destroyed in the churches, or because they contained nothing different from the others.

Commentary on Colossians

"And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it." Wherefore doth he not write to him? Perhaps he needed it not, but only a bare reminding, so as to be more diligent.

"And say to Archippus, Take heed to the ministry which thou hast received in the Lord." His chief aim is to subject them to him entirely. For they could no more have complaint against him for rebuking them, when they themselves had taken it all upon them; for it is not reasonable to talk to the disciples about the teacher. But to stop their mouths, he writes thus to them; "Say to Archippus," he saith, "Take heed." This word is everywhere used to alarm; as when he saith, "Take heed of dogs." (Phil. iii. 2.) "Take heed lest there shall be any one that maketh spoil of you." (Col. ii. 8) "Take heed lest by any means this liberty of yours become a stumblingblock to the weak." (1 Cor. viii. 9) And he always so expresses himself when he would terrify. "Take heed," he saith, "to the ministry which thou hast received in the Lord, that thou fulfill it." He doth not even allow him the power of choosing, as he saith himself, "For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me." (1 Cor. ix. 17) "That thou fulfill it," continually using diligence. "Which thou hast received in the Lord, that thou fulfill it." Again, the word "in" means "through the Lord." He gave it thee, says he, not we. He subjects them also to him, when he shows that they had been committed to his hands by God.

Homily on Colossians 12

Why does he not write to him? It is likely that he did not need a lengthy epistle; for him, one brief reminder was sufficient.

This is everywhere the voice of one who warns, as for example: "See to it that no one takes you captive through hollow and deceptive philosophy" (Col. 2:8). Or again: "Be careful that this liberty of yours does not somehow become a stumbling block" (1 Cor. 8:9). So also here: see to it that you fulfill, as you ought, the ministry which you have received "in the Lord," that is, through the Lord; for He gave it to you, not I. And what is this ministry? To watch over the Colossians and care for them. The apostle makes two exhortations with one phrase — "in the Lord": he makes him more diligent in carrying out his ministry as the Lord's work, and he inclines them to submit to him more willingly, showing that they have been given into his hands by God. Of course, the apostle writes to them for this reason — "Say to Archippus" — so that when he begins to rebuke them, they would not be able to accuse him as a man filling them with bitterness, knowing that such a commandment was given to him by Paul, and that their own lips conveyed to Archippus what Paul had previously declared to him. And so, in order to shut their mouths. Paul did this very wisely, since in any case it is improper for disciples to argue about the affairs of their teacher.

Commentary on Colossians

And say to Archippus. He was their prelate, and he tells them to warn him: see that you fulfil the ministry which you have received in the Lord: "Fulfil your ministry" (2 Tim 4:5). One is said to fulfil his ministry when he does that for which he received it. Still, it does not seem proper for those in a congregation to warn their own prelate (Ex 19:24). I answer that a member of the congregation is forbidden to rebuke him sharply or insult him, but he can warn him in a charitable way as Paul rebuked Peter (Gal 2:11). But why did he not write to the prelate? Because the prelate exists for the Church and not the Church for the prelate.

Commentary on Colossians

Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.

Epistle of Pseudo-Ignatius to the Antiochians

Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ.

Epistle of Pseudo-Ignatius to the Antiochians

"The salutation of me, Paul, with mine own hand." This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion. "Remember my bonds." Wonderful! How great the consolation! For this is enough to cheer them on to all things, and make them bear themselves more nobly in their trials; but he made them not only the braver, but also the more nearly interested. "Grace be with you. Amen."

"Remember my bonds. Grace be with you. Amen." He hath released their terror. For although their teacher be in bonds, yet "grace" releaseth him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned "from the presence of the council, rejoicing that, they were counted worthy to suffer dishonor for the Name." (Acts v. 41.) For both to suffer shame, and to be put in bonds, is indeed to be "counted worthy." For, if he that hath one whom he loveth, deemeth it gain to suffer aught for his sake, much rather then is it so to suffer for the sake of Christ.

Homily on Colossians 12

Remember me, who am in bonds and condemned. And the very best consolation for them is to remember Paul the prisoner in every affliction.

When grace is present in you, whether you have afflictions or endure bonds, nothing of the sort will overcome you, since even being bound is a matter of grace. For Luke says: they returned from the prison, rejoicing that they were counted worthy to suffer dishonor for the name of Christ (cf. Acts 5:41). Do you see that to be dishonored means to be counted worthy? And indeed, this is a great dignity. Therefore, may we also, though unworthy, be counted worthy of divine grace in afflictions, so that, with it strengthening our weakness, these afflictions may serve us for our benefit, dispelling the darkness of our sins, to the glory of the Father, the Son, and the Holy Spirit. To Him be glory forever and ever. Amen.

Commentary on Colossians

I, Paul, write this greeting with my own hand. It was the Apostle's practice to have someone else write the entire letter, and at the end of it he would write something in his own hand, as in 2 Thessalonians (3:17): "I, Paul, write this greeting with my own hand." He does the same here, so that they will not be deceived. And he says, Remember my fetters, because he was fettered in Rome: "As an example of suffering and patience, brethren, take the prophets who spoke in the name of the Lord" (Jas 5:10); "Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith" (Heb 13:7). Then he wishes them well, concluding: Grace be with you: "Grace and truth came through Jesus Christ" (Jn 1:17), to Whom be praise and glory now and forever. Amen.

Commentary on Colossians