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Colossians 1:1, 2

Paul, an Apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brethren in Christ which are at Colossæ;: Grace to you, and peace, from God our Father.

Holy indeed are all the Epistles of Paul: but some advantage have those which he sent after he was in bonds: those, for instance, to the Ephesians and Philemon: that to Timothy, that to the Philippians, and the one before us: for this also was sent when he was a prisoner, since he writes in it thus: for which I am also in bonds: that I may make it manifest as I ought to speak. Colossians 4:3-4 But this Epistle appears to have been written after that to the Romans. For the one to the Romans he wrote before he had seen them, but this Epistle, after; and near upon the close of his preaching. And it is evident from hence; that in the Epistle to Philemon he says, Being such an one as Paul the aged Philemon 9, and makes request for Onesimus; but in this he sends Onesimus himself, as he says, With Onesimus the faithful and beloved brother Colossians 4:9: calling him faithful, and beloved, and brother. Wherefore also he boldly says in this Epistle, from the hope of the Gospel which you heard, which was preached in all creation under heaven. Colossians 1:23 For it had now been preached for a long time. I think then that the Epistle to Timothy was written after this; and when he was now come to the very end of his life, for there he says, for I am already being offered 2 Timothy 4:6; this is later however than that to the Philippians, for in that Epistle he was just entering upon his imprisonment at Rome.

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

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

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

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

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

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

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

 

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.

 

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

A little above he said, our Lord. He, says he, is Lord, not the servants. Of Jesus Christ. These names also are symbols of His benefit to us, for He, it means, shall save His people from their sins. Matthew 1:21]

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

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

 

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 you are securing for yourselves a noble reception in heaven. Because of the hope, he says, which is laid up. He shows its secureness. Whereof ye heard before in the word of the truth. Here the expression is as if he would chide them, as having changed from it when they had long held it.

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

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

 

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

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

It is present everywhere, everywhere victorious, everywhere established.

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

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

As also among you, says he.

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

Since the day ye heard it.

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

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

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

 

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

He, it is probable, had preached there. You learned the Gospel. Then to show the trustworthiness of the man, he says, our fellow servant.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

Colossians 1:9, 10

For this cause we also, since the day we heard it, do not cease to pray and make request for you, that you may be filled with the knowledge of His will in all spiritual wisdom and understanding; to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God.

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

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

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

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

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

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

 

Ver. 13. Who delivered us, he says, 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 says, that is, of error, the dominion of the devil. He said not darkness, but power; for it had great power over us, and held us fast. For it is grievous indeed even to be under the devil at all, but to be so with power, this is far more grievous. And translated us, he says, into the kingdom of the Son of His love. Not then so as to deliver man from darkness only, did He show His love toward him. A great thing indeed is it to have delivered from darkness even; but to have brought into a kingdom too, is a far greater. See then how manifold the gift, that he has delivered us who lay in the pit; in the second place, that He has not only delivered us, but also has translated us into a kingdom. Who delivered us. He said not, has sent us forth, but delivered: showing our great misery, and their capture of us. Then to show also the ease with which the power of God works, he says, And translated us, just as if one were to lead over a soldier from one position to another. And he said not, has led over; nor yet has transposed, for so the whole would be of him who transposed, nothing of him who went over; but he said, translated; so that it is both of us and of Him. Into the kingdom of the Son of His love. He said not simply, the kingdom of heaven, but gave a grandeur to his discourse by saying, The kingdom of the Son, for no praise can be greater than this, as he says elsewhere also: If we endure, we shall also reign with Him. 2 Timothy 2:12 He has counted us worthy of the same things with the Son; and not only so, but what gives it greater force, with His Beloved Son. Those that were enemies, those that were in darkness, as it were on a sudden he had translated to where the Son is, to the same honor with Him. Nor was he content with only this, in order to show the greatness of the gift; he was not content with saying, kingdom, but he also added, of the Son; nor yet with this, but he added also beloved; nor yet with this, but he added yet, the dignity of His nature. For what says he? Who is the Image of the invisible God. But he proceeded not to say this immediately, but meanwhile inserted the benefit which He bestowed upon us. For lest, when you hear that the whole is of the Father, you should suppose the Son excluded, he ascribes the whole to the Son, and the whole to the Father. For He indeed translated us, but the Son furnished the cause. For what says he? Who delivered us out of the power of darkness. But the same is, In whom we have the full redemption, even the forgiveness of sins. For had we not been forgiven our sins, we should not have been translated. So here again the words, In whom. And he said not redemption, but full redemption, so that we shall not fall any more, nor become liable to death.

 

Ver. 15. Who is the image of the invisible God, the First-born of all creation.

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

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

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

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

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

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

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

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

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

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

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

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

 

Colossians 1:15-18

Who is the Image of the invisible God, the Firstborn of all creation: for in Him were all things created, in the heavens, and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers: all things have been created through Him, and unto Him; and He is before all things, and in Him all things consist. And He is the head of the body, the Church.

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

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

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

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

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

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

 

Ver. 18. That He might have the preëminence. So that in generation also He is first. And this is what Paul is chiefly endeavoring to show. For if this be made good, that He was before all the Angels; then there is brought in along with it this also as a consequence, that He did their works by commanding them. And what is indeed wonderful, he makes a point to show that He is first in the later generation. Although elsewhere he calls Adam first 1 Corinthians 15:45, as in truth he is; but here he takes the Church for the whole race of mankind. For He is first of the Church; and first of men after the flesh, like as of the Creation. And therefore he here uses the word firstborn.

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

 

Ver. 19, 20. For it was the good pleasure of the Father, that in Him should all the fullness dwell. And having made peace through the Blood of His Cross, through Him to reconcile all things unto Himself, whether things upon the earth, or things in the heavens.

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

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

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

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

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

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

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

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

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

 

 

Colossians 1:21, 22

 

Colossians 1:26-28

Even the mystery which has been hid from all ages and generations: but now has it been manifested to His saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: whom we proclaim, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.

Having said what we have come to, and showed the lovingkindness of God and the honor, by the greatness of the things given, he introduces yet another consideration that heightens them, namely, that neither before us did any one know Him. As he does also in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other created power, but only the Son of God knew. Ephesians 3:5-10 And he said, not simply hid, but quite hid, and that even if it has but now come to pass, yet it is of old, and from the beginning God willed these things, and they were so planned out; but why, he says not yet. From the ages, from the beginning, as one might say. And with reason he calls that a mystery, which none knew, save God. And where hid? In Christ; as he says in the Epistle to the Ephesians Ephesians 3:9, or as when the Prophet says, From everlasting even to everlasting You are. Psalm 90:2 But now has been manifested, he says, to His saints. So that it is altogether of the dispensation of God. But now has been manifested, he says. He says not, has come to pass, but, has been manifested to His saints. So that it is even now still hid, since it has been manifested to His saints alone.

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

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

In Christ Jesus; Ver. 29. Whereunto I labor also, striving. And he said not, I am desirous merely, nor in any indifferent way, but I labor, striving, with great earnestness, with much watching. If I, for your good, thus watch, much more ought ye. Then again, showing that it is of God, he says, according to His working which works in me mightily. He shows that this is the work of God. He, now, that makes me strong for this, evidently wills it. Wherefore also when beginning he says, Through the will of God. Colossians 1:1 So that it is not only out of modesty he so expresses himself, but insisting on the truth of the Word as well. And striving. In saying this, he shows that many are fighting against him. Then great is his tender affection.