Theophylact of Ohrid

12th century · AD 1107 · Eastern & Byzantine · 6,638 passages

In his own words on Colossians

Colossians 1:1
Immediately and from the very beginning he imperceptibly refutes their way of thinking. For he is an apostle not of angels, but of Jesus Christ, and the will of God is that he is an apostle of that Christ, and not of angels. So if I am an apostle "by the will of God," then it is clear that I preach the truth. What then? That through the Son we have been brought to God, that we have been freed from Jewish and Greek observances. And notice, the preposition "by" (δια) is placed before the word θεός, which signified God the Father. He was also an apostle, it seems; probably he was also known to them.
Commentary on Colossians
Colossians 1:2
Colossae is a city of Phrygia, which is now called Chonae — this is evident from the fact that Laodicea is a neighboring country to it. From what then did you become saints? Was it not through baptism into the death of Christ? Why are you called faithful? Is it not because you believe in Christ? Is it not because such mysteries have been entrusted to you by Christ? For we are called faithful not only because we have believed, but also because mysteries have been entrusted to us by God, which even the angels did not know. Why brethren? Is it on account of your own deeds or virtue? No, but in Christ. How then after this do you ascribe to the angels the bringing of us to God?
Commentary on Colossians
Colossians 1:3
He does not add the name of Christ here, although this was his custom, so as not to immediately, from the very first words, openly attack them and thereby turn them against the following content of the speech. Let those who diminish the Holy Spirit say, why is God our Father? Is it not through the Spirit? Who granted us what is great and surpasses the mind? Is it not the Spirit? How then after this do you diminish Him? Jesus Christ is our Lord, and not the servant-angels. Paul shows his love for us not only through thanksgiving, but also through unceasing prayer for us, for even those whom he had not seen, he always carried within himself.
Commentary on Colossians
Colossians 1:4
We thank God, he says, because we heard from Epaphroditus about your faith in Christ Jesus, and not in angels. Through this he predisposes them toward himself. Because these names—Christ and Jesus—are symbols of beneficence; for He received anointing for our sake, and He Himself saved His people from their transgressions. Not to this one or that one, but to all; consequently, to us as well, so that you will listen to us with pleasure. This is the speech of a man predisposing them toward himself. By love he means almsgiving and fellowship, as in other places as well.
Commentary on Colossians
Colossians 1:5
You love, he says, the saints not out of human calculations, but in hope of future blessings; or else: we thank God that you are to inherit incorruptible blessings. For it is not laid up on earth, where it would be subject to corruption, but in heaven, where it is both intact and secure. Therefore, do not waver in hope: for what is laid up for you is in a safe place, and this pertains to those who have undergone trials, so that they would not seek deliverance from them here, and would not lose heart in trials, since they have a great reward. He did not say "preaching," but "of the gospel," in order to remind them of the benefactions of God, for the gospel is a proclamation of good. But if it is the word of truth, then there is no falsehood in it. How then do you make it false by not believing as you were formerly taught by it, namely through Christ the Savior? And who was the preacher there? Epaphras, as is evident from what follows.
Commentary on Colossians
Colossians 1:6
He speaks as if about some animate object: "which is present." It did not come to you, he says, and then depart, but is present and reigns among you. By this he encourages them. And since many become more steadfast when they have companions, he adds: "and in all the world." It is everywhere present, everywhere standing firm. "Brings forth fruit" by works, "increases," because constantly many are joining this faith. But it would not bring forth fruit if it were not firm. For trees also bear more fruit when they are firmly rooted. As before, he predisposes them toward himself with praises, so that they would not fall away, even if they wanted to. For if the Gospel was preached in the same manner to everyone, including you, then how is it that some teach otherwise? Brings forth, he says, fruits and increases the Gospel among you from the day you came to know grace. In what way? Not by deception and empty words, but by truth, that is, by extraordinary signs and deeds.
Commentary on Colossians
Colossians 1:7
You, he says, have in fact come to know the grace just as Epaphras also taught you. For it was not one thing that happened in reality while he taught another. For he, most likely, preached to the Colossians. By this he shows that this man is worthy of trust. For I, Paul, would not have loved him if he were not a true preacher, and would not have called him a "fellow worker." That is, the true one. For your sake, he says, he served in matters befitting Christ. For the fact that he went to Paul, comforted him in his bonds, and informed him of the events in Colossae — this too was a service to Christ. And if Epaphras is a servant of Christ, how can you say that through angels you were brought to God?
Commentary on Colossians
Colossians 1:8
That is, the spiritual love which you have for me. For the most enduring love is love in the spirit. Every other love—both natural love, such as the love of parents for children and children for parents, and love based on friendship and companionship—is not enduring.
Commentary on Colossians
Colossians 1:9
"Therefore" – why? Since, he says, we heard about your faith and love, we, filled with good hopes regarding the future, pray for you not one day, not two, but from the time we heard about this. By this he both shows his love and subtly reproaches them, since even with the help of his love they did not become more perfect. Note then that one must pray much and unceasingly, and that Paul constantly prayed and, even without achieving the fulfillment of his prayer, did not desist from it. He does not call them either entirely imperfect or entirely perfect. For he did not say: that you may receive, but "that you may be filled." You, he says, have, but not everything. That you have been brought to God, this you know, but that you have been brought through the Son, this you lack, and I pray that you may be filled with this. For the will of God and His good pleasure consists in this: that the Son was given for us, and not angels. Therefore, by understanding, comprehend the increase of knowledge. Since they were being deceived by philosophers, he says: I desire that you come to know the teaching through spiritual wisdom, and not through human wisdom, which is now leading you astray, which makes us consider ourselves knowledgeable. And if, in order to comprehend the will of God, spiritual wisdom is needed, what shall we say about those who boast that they have come to know the essence of God through external wisdom?
Commentary on Colossians
Colossians 1:10
I pray, he says, that you may come to know that the Only-Begotten saved you, so that you would walk worthily, that is, live virtuously. For whoever has come to know the love of God for mankind and that He delivered His Son for us, how would such a person not strive to deliver himself to the labors of virtue and take up his cross? For the word "to walk" (περιπατήσαι – to walk, to go about constantly), as has been said, denotes life and activity. And everywhere he joins activity with faith. In other words: I pray not only, he says, that you may learn, but also that you may show your knowledge in deeds as well; for the one who knows but does not act will be punished. Notice how he constantly calls activity a walking, showing thereby that just as walking (περιπάτησις) is always necessary for us, so too is the best life necessary. So, he says, live in such a way that you please God in everything. How so? In no other way than by every good deed. For where there is every good deed, there is every pleasing of God. And see how he everywhere adds the word "every": in all wisdom, in every good deed, in all pleasing, and in all patience — showing that they have this even now, but not all of it. That is why they must reach perfection. "Bearing fruit and growing in the knowledge of God." Just as, he says, you have come to know God more than the ancients, so also in life you must grow in proportion to your knowledge. For how great must the virtue be of one who has been deemed worthy to know God and even to become a son of God? Or else: you must bear fruit — good works — but in such a way that you also have the knowledge of God as you ought, and not as you now imagine that you have. For what is the benefit of life and activity if you do not know the Son of God? See then how above he said that the knowledge of God is needed in order to walk worthily of the Lord; and now again he requires that they grow in good works so as to simultaneously know God, because the one is closely joined with the other.
Commentary on Colossians
Colossians 1:11
We pray that you may attain perfection, "being strengthened with all power." Against what? Against temptations and persecutions, so that you do not become careless and do not fall into despair. To grant you such power as is fitting for Him to give, that is, ineffable and boundless, such as it is possible for a person to receive. Here is great encouragement. For he did not say: according to power, but "according to might," which is greater, as if saying: everywhere His glory is mighty. Therefore, do not grow faint in afflictions, for you shall prevail, as is natural for those who serve such a mighty and glorious Master. "Being strengthened with all patience," that is, in relation to outsiders, and "longsuffering," that is, in mutual relations. For the one who is longsuffering is he who has the ability to repay and does not repay, while the one who is patient is he who cannot do so. Therefore, patience is not attributed to God, but rather longsuffering, since He is able to crush but refrains from doing so. "With all" means not only now and then no more after that. So, if we bring the words together, he says the following: we pray that you may perfectly receive the knowledge of the teaching, not according to worldly wisdom but spiritual wisdom, and that you may lead a virtuous life, so as to firmly withstand temptations, having received power and strength from God — to show patience toward outsiders and longsuffering toward the brethren.
Commentary on Colossians
Colossians 1:12
Having the intention to accuse them of acting incorrectly in the matter of teaching, he first speaks affectionately, so that it would not seem that he accuses them as an enemy. Therefore, having first said: I pray for you, that He may grant you such and such blessings (which is completely uncharacteristic of an enemy), he now says: with joy I give thanks for the blessings that you have. Therefore I accuse you not out of enmity, but out of love. I would even wish to constantly praise you, but necessity compels me to reproach. He does the same in the Epistles to the Corinthians. And he imperceptibly leads them to the word about the Son. For if I give thanks with joy, it means you possessed great blessings. But these were granted by the Master — the Son, and not by servants — the angels. Why did he say "I give thanks with joy"? Because it is possible to give thanks even in sorrow, as Job gave thanks, although he was in grief: "The Lord gave, and the Lord has taken away" (Job 1:21). And let no one say that he was not stung by sorrow, because in that case one would also destroy his praise, if he bore it without feeling. He grieved, but was not crushed. How much, he says, is given, that you not only became rich, but also received the power and ability to appear worthy recipients of such gifts. For example: if a king entrusted some position of authority to a person of small talents, he would have given the dignity, but would not have made him capable of worthily carrying it out; in such a case, this honor would often subject him to ridicule. But God both honored us and made us capable of receiving it. And the double honor is that He made us capable of receiving the gift. That is, the One who placed you with the saints — and not simply so, but who granted you to enjoy the same blessings, which is what is indicated by the word "participation." For it is possible to live in one and the same city but not have an equal share, and again: it is possible to partake in one and the same inheritance but not have the same portion, just as, for example, we all have one and the same inheritance of the Church, but one person has one portion and another has a different one. But here He granted both the same inheritance and the same portion. And everywhere he uses the word "inheritance" (κλήρος) in order to show that just as an inheritance depends not on human effort but rather, it seems, on fortune, so too we are not deemed worthy of the Kingdom for our virtues, but everything depends on the divine gift. Therefore, "when," he says, "you have done all things, say: we are unprofitable servants; we have done what we were obliged to do" (Luke 17:10). And future, and present, that is, in knowledge. For even now He has enlightened us, having revealed mysteries to us, and in the future He will reveal even more.
Commentary on Colossians
Colossians 1:13
Not only is it important that He deemed us worthy of the Kingdom, but also what we were before this. For it is not the same thing to give something to the worthy and to the unworthy, as he also says in the Epistle to the Romans: "scarcely for a righteous man will one die" (Rom. 5:7). So then, He delivered us who were under the power of darkness, that is, of error and the tyranny of the devil. And he did not simply say "from darkness," but "from the power of darkness." For he had great power over us and ruled over us. Of course, it is grievous to be simply under the devil, but to be under the devil with power is even more grievous. And he did not say "led out," but "delivered," showing that we, like captives, were languishing. It is a great thing to deliver from darkness, but to bring into the Kingdom besides — this is far greater. And not simply so, but so that we might reign together with the beloved Son — we who were enemies and dwelt in darkness. Of which he also speaks in another place: "if we endure, we shall also reign with Him" (2 Tim. 2:12). And he did not say "transferred" (for then everything would belong to the one who transferred), but "brought over" (translated), so that here something might belong to us as well. By this expression he shows that for the power of God this is as easy as for someone to move a soldier from one place to another.
Commentary on Colossians
Colossians 1:14
Lest you, having heard that the Father delivered us, should think that the Son showed nothing good, he says further that the Son granted us very much. For He is the source of our being brought into the Kingdom, since He granted us redemption, that is, the forgiveness of sins. For if we had not been redeemed and freed from them, we would not have been brought into the Kingdom. Thus He paved for us the way to the gift of the Father. He did not say λύτρωσιν, but ἀπολύτρωσιν, that is, He completely delivered us, so that we would not then fall and become mortal, as partakers of Adam's sin. Therefore, if the Son delivered us, then He also brought us into the Kingdom. How then do you drag angels into this? Note also that the expression "in Whom" refers to the Son.
Commentary on Colossians
Colossians 1:15
The Apostle sets forth here the glory of nature and the greatness of the dignity of the Only-Begotten. "Who," he says, "is the image of God"; consequently, exactly alike, differing in nothing. There is no measure for the greatness of Him, so that, having measured, you could say how much He falls short in comparison with the Father. If He were an image as a man, then you would have something to say in this regard, because the image of a man never reaches the Prototype. But since He is an image as God and the Son of God, that is, the image of the invisible God, perfectly alike, evidently an invisible image. For among us, when human art, which often errs, makes a representation, it does not have full likeness; but where God is, there is no error, no deviation — therefore there is also full likeness. But if the Son did not have full likeness to the invisible God, then what prevents the angels also from being the image of God? For they too are invisible. Yet angels are never called the image of God. And note the precision of Holy Scripture: it calls man the image of God and a son, but never an angel; because in that case those hearing of the loftiness of angelic nature could easily fall into impiety, thinking that an angel has equal dignity with God. But as for man, his insignificance and lowliness guards us from thinking anything of the sort. So then, consider: the Only-Begotten, being both — image and invisible — by being "image" differs from the angels, who, although invisible, are not images; and by being "invisible" differs from men, who, although they themselves are called the image of God, are not invisible. Thus He alone is the perfect "image" of God, free from all dissimilarity. And if the Arians still object that an image is not consubstantial with the prototype, let them listen to Scripture, which says that Seth is the image of Adam. Is he then not consubstantial with Adam? Thus, although artificial images are not identical in essence, natural ones have entirely the same essence. Having said that He is the image of the invisible God, he adds this as well. Here is a great stumbling block for the Arians. Since, they say, He is called "born before all creation," He is therefore the first of creatures. But the apostle did not say "first-created," but "firstborn." Either you will give Him brothers, and He will be the firstborn in relation to me, a frog, a stone, and other such worthless things, and will share one essence with all of this? For the Firstborn, of course, shares one essence with those in relation to whom He is called the Firstborn. But this blasphemy falls upon your own head. For it is ungodly to think this way about the incomparable glory of the Creator. Moreover, the word "firstborn" is used in Scripture not at all in contrast to subsequent children, but absolutely, and means simply — firstborn. So also from the Theotokos Mary He was born as firstborn according to the flesh, though He had no brothers after Him at all; for He is the Only-begotten even by birth from Her. In the same way, by birth from the Father He is the Firstborn not in contrast to other creatures, but absolutely; for He is the Only-begotten by His heavenly birth as well. So then, what should now be said in refutation of the question at hand and in exposure of the opinion of the Colossians? Lest they think that He is younger than the angels, since the ancients were led to God through them, and now it is said that He leads to God, he wants to show that the Son exists before all creation. In what way? Through birth. Therefore, He exists even before the angels, and moreover in such a way that He Himself also created them. So if the angels also served in the Old Testament, this is His arrangement. And note the wisdom of the apostle: lest you, having heard that He is before all creation, consider Him without a beginning, he instructs you that He has a Father and is born from Him. And since both He and all things are from God, this very fact shows that it is one thing that the One came forth as a Son from the Father, and another that the others, as creatures, were created by this very Son. Therefore he adds.
Commentary on Colossians
Colossians 1:16
"By Him" is said instead of "through Him," as he will show later. That which could be doubted, namely concerning heavenly things, he placed first. So then, if the angels were created through Him, how are they before Him? Leaving without explanation the visible, since there was no doubt about it, he speaks in detail about what was doubted — the invisible. But he did not present all the heavenly ranks individually, as if indicating very little out of much. For invisible, of course, are also the archangels and our souls. What is said about those applies to these as well. Here is what he expressed above by the word "in Him" (ἐν αὐτῷ), he now expresses by the word "through Him" (δι' αὐτοῦ), just as the Evangelist John says: "all things were made through Him" (δι' αὐτοῦ) (John 1:3). But having said "all things," he did not include the Spirit. For the Spirit is not one of all those things, but is one absolutely, just as there is one God and one Lord. So then, everything that has being was created through Him. Then, lest you consider Him a servant, he adds: "and for Him" (εἰς αὐτόν), that is, all things are held together in Him. He not only created, but He also sustains all things, so that if creation were deprived of His providence, it would perish. And he did not say "sustains," but much more subtly: "all things rest upon Him and are held together by Him." And this alone, namely that they (created things) rest upon Him, is sufficient for their support and preservation. But this means no less than to create, and even more — especially as it concerns us. For we too produce on occasion a garment or a dwelling, but we cannot preserve it from corruption; whereas He both created and preserves.
Commentary on Colossians
Colossians 1:17
He constantly returns to the same thing, so that by unceasing words, as by frequent blows, he might uproot the pernicious teaching. And notice, he did not say that He came into being before all, but – "is," which is proper to God. Where then is Paul of Samosata, who says that He received His beginning from Mary? And all things stand upon Him, as upon a foundation; it is in this sense precisely, as a foundation, that He is the firstborn of creation. But this shows not His consubstantiality with creation, but that all things are held together by Him.
Commentary on Colossians
Colossians 1:18
Having spoken of the dignity of the Son, he then speaks also of His love for mankind. For being above all, as Creator and Almighty, He united Himself with those below. And he did not say: the head "of the fullness of the church," but – "of the body," in order to show the reality of His kinship with us, that He took on the same flesh as ours, and did not bring it from heaven. For Paul used the word "Church" in the sense of the entire human race, as if saying: even by birth according to the flesh, He is the first among men, as the head. "Firstfruits," he says, He is of the resurrection, as having risen before all. And since He loosed the pangs of death, naturally He is also called the firstborn. But as firstfruits, He also has followers after Him in the rest of mankind. For firstfruits are the firstfruits of something. And just as in one sheaf offered as firstfruits the entire harvest is blessed, so also we all through Him have been sanctified and brought to God, and in the resurrection of one body all of nature has been deemed worthy of resurrection. "In all things," that is, in everything that we behold around Him. For He was both born from the Father before all, and is first among all as the Head of the Church, and rose before all as the firstfruits, having granted them incorruption. And there were those who rose before, but they died again. But He rose and does not die. And note, "firstborn" here is as the firstfruits of the resurrection, because this is the same as a new birth; but there it does not say "firstfruits of creation," although He is the firstborn. For the mode of existence is not the same: He was begotten, while the creature was created.
Commentary on Colossians
Colossians 1:19
"The fullness" of the Godhead, that is, if the Son and the Word was somewhere, then it was not His activity that dwelt there, but His very essence. And Paul finds no other cause for this than the good pleasure and will of God.
Commentary on Colossians
Colossians 1:20
"Through Him," that is: having Himself accomplished salvation, He granted it to us. But lest you think that He assumed the role of a servant, he says: "to Himself," that is, He Himself reconciled people to Himself. And in another place he said: was reconciling with God; consequently, what belongs to the Father also belongs to the Son. And he did not say: καταλλάξαι – to reconcile, but – ἀποκαταλλάξαι – to reconcile again, which means: to restore us – people – as a debt long owed, and to reconcile completely, so that we would no longer be enemies to Him. For not only was reconciliation given, but the very means of reconciliation, that is, the slaying of the Son, has exceedingly great power. Reconciliation points to enmity, and peacemaking points to war. For we were both enemies and adversaries of God. Thus, reconciliation is a great thing, but through Himself it is even greater, and moreover through "Blood" and the "cross," a shameful death. For He did not reconcile by means of words, as an ambassador, but by giving up Himself. And having said, "By the blood of the cross," he did not stop, but added, "His," so that you would not think that the cross has power in and of itself. For it was not simply the cross that saved, but specifically His cross. That He reconciled the earthly things is understandable, for each person was at enmity both with himself and with one another, and we were even enemies of the angelic life. But the heavenly things — in what way? The earth was separated from heaven, the angels were at enmity with men, seeing their Master insulted; therefore they were also sent for punishment, as for example to David (2 Sam. 24:17), to the Sodomites (Gen. 19:15), and to the valley of weeping. So the Son, having brought man, the enemy and adversary, up to heaven, also caused the angels to appear on earth singing and accompanying every believer. And it seems to me that Paul was caught up to heaven in order to learn how men dwell in heaven, and the Son ascended there. Thus, for earthly things there is a twofold peace: in relation to the heavenly beings and in relation to oneself, but in heaven there is only a single peace. For at last they were reconciled with us and rejoice in the salvation of so many. How then after this do you, Colossians, say that you were brought to God by angels? For they are far too removed from reconciling us with God, since they were even hostile to us, and if God Himself had not reconciled us with them, we would have had no peace.
Commentary on Colossians
Colossians 1:21
Having said above that we were under the power of darkness, he now says that we were enemies in our minds, and he is not saying the same thing; but lest, having heard the first, you should consider it a matter of necessity, he adds the latter, in order to show that He reconciled us, even though we did not deserve this. For one who suffers by necessity is worthy of compassion, but one who voluntarily endures evil is worthy of rejection. So, he says, He reconciled us, completely unworthy as we were, even though we departed from Him not by compulsion or necessity, but voluntarily and willingly. And he speaks of this after having mentioned the heavenly beings, showing that the enmity did not at all originate from the heavenly beings, but from us. For they desired peace, and God likewise, but you did not want it. Therefore he did not say simply "being hostile," but "alienated," that is, not even thinking of returning. For you were enemies "in disposition," that is, by choice. And the calamity did not stop there, but was also manifested in evil deeds, that is, you were both enemies and acted as enemies. And by all this he shows that the angels had no power either to change our conviction or to free us from the devil, since they themselves were also our enemies, and the one who possessed us had not yet been bound. But Christ both bound the enemy and persuaded us to renounce him.
Commentary on Colossians
Colossians 1:22
Again he points to the manner of the reconciliation, namely – "in the body." In what way? Did He only undergo scourging and striking? No, but He also died the most shameful death. Again he points to another benefaction, saying now the same thing that he expressed above with the words: "who made you capable." For not only, he says, did He free us from sins, but He also granted holiness, not an ordinary one, but holiness before His face, and blamelessness, and innocence, so that we would commit nothing that would deserve even simple reproach.
Commentary on Colossians
Colossians 1:23
Since he ascribed everything to the Son, Who delivered from all things by His death, lest they should say: after this there is no need for our labors, he says that it is necessary to abide in the faith. Therefore do not be frivolous and do not lose heart. Since it is possible, even while abiding in the faith, to waver, he adds: "firm and steadfast," that is, without wavering, and not only this, but also "not falling away." I require nothing difficult of you, he says, but only that you not depart from Christ. For He is the hope of the gospel, and all who have received the gospel must hope in Him as the one who granted peace. Therefore, he who ascribes peace to the angels departs from Christ. Thus, in virtue it is possible to waver a little, but in faith it is not. In this way, he requires nothing difficult at all. Their own selves, first of all, he puts forward as witnesses, and then the whole world. And he did not say "is proclaimed," but "has been proclaimed," that is, something in which they have already believed. So then, be ashamed both of yourselves and of all other people — to believe otherwise. And this serves as a confirmation of the Gospel, that Paul himself is its preacher. For his name is great, since he is glorified everywhere and even as if he ruled over the universe. And by calling himself a servant, he urged even more toward obedience. For, he says, I do not speak my own things, but I serve Another, namely God. Therefore you will obey Him.
Commentary on Colossians
Colossians 1:24
Although it might seem inconsistent, it is actually very consistent. After he said: I was a minister of the gospel, from which I implore you not to fall away, he now shows that it is so true that I even suffer for it – and not only suffer, but also rejoice in these sufferings. And these sufferings are for you, in order to bring you benefit. It would seem that this statement is vain and foolish, but no, on the contrary, it is full of great love for Christ. For he wishes to convince them that Christ even now still suffers for them, and that it is not through us, the apostles, that you come to God, but through Christ, albeit through our mediation (καν ημείς εν τω μέσω ώμεν). So then, what are you doing, falling away from the One who even after His death undergoes dangers for you? The meaning of his words is this: if Christ still had to suffer for you but departed and did not pay this debt, then I fulfill His debt, just as in the absence of a commander his assistant, protecting the army and occupying the commander's place, would receive wounds instead of him. For this reason he said "what is lacking" (υστέρημα), to show that, in his opinion, He has not yet endured everything. He loves us so much that even after His death, as though the former sufferings were not sufficient, He suffers in my body; for He was not content with His own death, but still performs countless acts of beneficence. Thus Paul says this not to exalt himself, but out of a desire to show that Christ even now still cares for them. Having said that although I too suffer, but in reality these are the sufferings of Christ, he lends credibility to these words by saying that these sufferings also occur for the sake of His body. Therefore, do not consider these words boasting, but believe that He Who did not disdain to unite the Church with Himself, even now still suffers for her sake in my flesh. But if the Church is the Body of Christ and is one with Him as the Head, how then do you place angels between yourselves and thereby tear apart the unity?
Commentary on Colossians
Colossians 1:25
He says: I am a servant, and of myself I do nothing. But if I am a servant, how then do you put forward the angels as servants? By the words "according to the dispensation of God," he either says that the Lord, having ascended into heaven, sent us to preach so that you would not be abandoned and fall into despair; or he says: He permitted me to persecute the Church chiefly so that I would become worthy of trust in preaching. Or else: He did not seek works or virtue, but faith and baptism. And in this lies the greatest "dispensation of God." For who could be saved if works were required? Or else, in the words "according to the dispensation of God, which was given to me for you," that is, for people belonging to paganism, he simply speaks of the grace and power that God gave him to enlighten the Gentiles. For to persuade people who are darkened, foolish, and disobedient to accept such doctrines is not a matter of Paul's power, but of God's dispensation. And just as he called his sufferings belonging to Christ, so also concerning the spread of this teaching among them he says that it is a work of God. By the word "to fulfill," he shows that something is lacking to them. Note also in this the "dispensation of God," that the mystery has now been told to them, that they have become capable of receiving it. For God, arranging all things providentially, also providentially brought it about, of course, that the mystery was revealed now, when people could more readily accept it. Therefore, those who are scandalized by the words that in the last days the Son will bring us are foolish.
Commentary on Colossians
Colossians 1:26
Having spoken about what we have received, Paul points to yet another advantage, namely that before us no one knew this mystery. He calls a mystery that which no one knew except God, and not simply "hidden" (κεκρυμμένον), but "concealed" (ἀποκεκρυμμένον). And the expression "from the ages" means: since the ages began. This is His dispensation, that the mystery is now revealed. He did not say "accomplished," but "revealed." However, even now it is not for all, but for His saints. So that even now it remains hidden from some. Therefore let not those people deceive you, for they do not know it.
Commentary on Colossians
Colossians 1:27
Lest you should ask why it was revealed only to the saints and not to all, he added: "to whom He willed." And the will of God is always supremely wise. Of course, he could have said "to the worthy," but he did not say this, wishing to teach humility to those who were deemed worthy of this, so that they, knowing that they received the revelation by the blessing or grace of God, would think of themselves humbly and not highly, as though they had received it by merit. And giving weight to what had been accomplished, he did not simply say "to make known the glory of the mystery," but "the riches of the glory" of the mystery, which was made manifest in a special way among the Gentiles, as he also says elsewhere: and the Gentiles glorified God for His mercy (cf. Rom. 15:9). For although it is revealed to others as well, it is not to such a degree as to those who were more senseless than stones and who worshipped stones and creeping things. Just as if someone were to take a mangy and emaciated dog, unable even to move, and make him a man and seat him on a royal throne, he would be glorified more than if he had done this for a man who was not greatly in need. And he well said: "in this mystery." For there are other mysteries too, but this is the mystery par excellence, which no one knew, which runs contrary to common custom and expectation — namely, the reception of the Gentiles into the Church. Explaining what "riches" is and what "mystery" is, he says: "Christ in you," that is, that you have come to know Christ and He is in you. And he sets this forth with praise, in order to attract them more strongly. For if Christ is in you, then how do you call the angels benefactors? And "the hope of glory" is Christ, because through Him we hope to attain eternal glory; or because Christ is our glorious and unashamed hope.
Commentary on Colossians
Colossians 1:28
We preach, but not the angels. How then after this do you consider them ministers? And he expressively said: καταγγέλλομεν – we proclaim below, that is, as if bringing Him down from on high, Not in a commanding way and not with compulsion. For this too is characteristic of divine goodness — to draw to itself not by force, but through exhortation and teaching. By "admonishing" you may understand the lessons of the active life, and by "teaching" — the explanation of dogmas. To teach this successfully, all manner of wisdom is needed, borrowing what is necessary now from Scripture, now from reason, now from Greek writers, just as Paul also taught the Athenians by way of their own altar. What do you say? "Every man"? Yes, he says, we are concerned about this. But if this is not fulfilled, it is not our fault. And "perfect" not in the law and not in relation to the angels, but "in Christ Jesus," that is, in the knowledge of Christ; for that is imperfect.
Commentary on Colossians
Colossians 1:29
He was not satisfied with merely naming the labor, but added the word "I strive," in order to show the vigilance, the strictness of his life, and everything else that is characteristic of those who strive. So then, if I labor for your benefit, how much more ought you to labor? Having said "I labor," he shows that this too is the work of God. For He who gives me strength for this clearly desires it. Therefore at the beginning he also said: "an Apostle by the will of God." He shows by this also that many wage war against him. For the power of God would be manifested more strongly when there would be many opponents.
Commentary on Colossians
Colossians 2:1
Intending to proceed to teaching, he first points out his great love for them, in order to gain greater trust. I am concerned, he says, about you. But he places alongside them also the believers in Laodicea and others, evidently so that they would not become confused, thinking that the reason for this was their weakness. Why then are you concerned? Do you perhaps notice something bad in us? Because, he says, you have not seen my face. But he added: "in the flesh," wonderfully showing that they unceasingly saw him in the Spirit.
Commentary on Colossians
Colossians 2:2
Finally, he now proceeds to the teaching; but he neither condemns them nor entirely frees them from accusation. In these same words is also contained the answer. I have a struggle, he says. For what purpose? So that they would not think differently, but would be in agreement and united in one faith. In what way? Not by compulsion and force, but "in love." He said this because disagreement is what gives rise to schism. That is, so that they would doubt nothing, so that their understanding, that is, the knowledge of the mystery, would be strengthened in every way. And he did not simply say "for riches," but "for all riches." I know, he says, that you have knowledge of the mystery, but I desire that the assurance in this knowledge would also be strong in you. Or: I desire that you would be convinced rationally, and not unreflectively. The mystery of God — how is it so? It is that through the Son our drawing near to God is accomplished, and not through angels.
Commentary on Colossians
Colossians 2:3
He alone knows all things. And if He alone is wise, then wisely, of course, He came in the last days and not long ago, and certain foolish people attack this in vain. By saying "treasures," he points to their multitude, and by the word "all," he shows that nothing is unknown to God, and by the expression "hidden" – that He alone knows, and from Him one must ask for wisdom and knowledge. But note, even if it seems that he said something especially great, even this – "in Whom are hidden the treasures" – he said in a manner suited to the understanding of very simple people. For God is wisdom itself and knowledge itself.
Commentary on Colossians
Colossians 2:4
"This," that is, that in Christ is all knowledge, I said so that no one would deceive you. What does it matter if someone speaks eloquently? Know in advance that if such a person does not speak of Christ, then he speaks nothing but paralogisms and sophisms.
Commentary on Colossians
Colossians 2:5
Though by the connection of the speech he ought to have said: although I am absent in the flesh, yet spiritually I see the deceivers. But he turned this word into a commendation. Listen. For not only, he says, have you not fallen, but among you no one has disturbed the order and firm faith that is yours. Just as in a battle formation good order makes the phalanx strong, so too the Church is firm when there is good order in it, love unites all, and there are no divisions. But faith already in itself constitutes a firm foundation, because it does not allow other thoughts to creep in which, by introducing division, shake the inner order.
Commentary on Colossians
Colossians 2:6
We introduce nothing new, but what you have received, that we desire again. The Lord Jesus Christ, and not angels. For He is the way that leads to the Father. Such a way is not in angels; for that way does not lead there.
Commentary on Colossians
Colossians 2:7
That is, standing immovable and not inclining now toward Christ, now toward angels. For those who are rooted are never moved. Shows that they had fallen, so that they needed restoration, that is, a second building upon Christ, as upon a foundation. That is, holding firmly to Christ through faith, and not through reasoning and disputes. For the building is unstable if, even though it is on the foundation, it does not stand firmly upon it. Again he puts the word "as," so that they, if not ashamed of anything else, would at least be ashamed of themselves. And so, in the words "as you have been taught" the apostle laid, as it were, a foundation, while in the words "abounding" he points to the building. One must not change the teaching previously received, but rather advance in it, counting it an honor to show something superabundant in one's faith, thanking God for having deemed us worthy of such grace, and not attributing this advancement to ourselves.
Commentary on Colossians
Colossians 2:8
There is a thief; he creeps up secretly, he digs under the walls from below unnoticed, intending to rob your mind. Therefore, beware. He also shows the way by which the thief comes: it is philosophy. But since the name of philosophy is considered honorable, he added: "and empty deceit." For there is also a good deceit, of which Jeremiah says: "You deceived me, O Lord, and I was deceived" (Jer. 20:7). And Jacob, it would seem, deceived Esau, but this should not be called deceit, but divine economy (Gen. 27:27). You see where the deception comes from? From the fact that human opinions are introduced. But the Christian faith is not a human teaching, and therefore it will not receive such a designation. Finally, he begins to rebuke them for the observance of days, calling the elements of the world the sun and the moon, from which the days would seem to receive one property or another. And he did not say: the observance of days, but: of all the present world, in order to show its insignificance. For if the whole world is nothing, then all the more so the elements. If it were even possible, he says, to serve half and half both Christ and the elements, even then one ought not to obey the latter; but now they remove you from Christ entirely. And the observances of days were not only Hellenic, but also Jewish: the former proceeded from philosophy, and the latter from the law.
Commentary on Colossians
Colossians 2:9
That is, that which God the Word is, dwells in Him. But lest, hearing the word "dwells," you should think that He was under the action of a power, as the prophets were—for God dwelt in them, according to the word: "I will dwell in them and walk in them" (2 Cor. 6:16)—he added: "bodily," that is, that He is not some energy (power), but essence, as having become incarnate and constituting one hypostasis with that which was assumed. Or, in the words of Saint Cyril, He so lives as a soul in a body; and it dwells in the body essentially, inseparably, and without confusion. But the soul is separated from the body at the time of death. God the Word, however, was never separated from the risen flesh: He was with it in the tomb, preserving it from corruption, and He was with the soul in Hades, proclaiming and granting freedom to the captives, and in general the union of soul and body existed even then, when they were separated at the time of His voluntary death.
Commentary on Colossians
Colossians 2:10
Here is what he said! You are in no way inferior to Him, since you too are filled with Divinity, but only "in Him," that is, through the flesh assumed by Christ (δια του προσλήμματος). For when our nature was united with God, we too in Him partook of the divine nature. And everywhere Paul desires to bring us closer to Christ. For example, when he says: "raised us up with Him and seated us in the heavenly places in Christ Jesus" (Eph. 2:6), and: "if we endure, we shall also reign with Him" (2 Tim. 2:12), and when he calls us "fellow heirs" (Rom. 8:17). Not as consubstantial with us does he set Him as head, but higher, as the source. So then, how is it that you, having abandoned Him, resort to angels, of whom He is the head? And with all this he completely demolishes the false teaching about angels.
Commentary on Colossians
Colossians 2:11
A wondrous benefaction, that you received circumcision in Christ. For it was not a human hand that performed this circumcision of the flesh, but the Holy Spirit: not a part is circumcised, but the whole man. There, through circumcision, through the removal of the covering of flesh, a part of the body was laid bare; but here our body is delivered from sin, which we commit through the flesh. And such circumcision is performed not by the law, but by Christ in baptism, stripping from us the old life — the sinful and altogether carnal life.
Commentary on Colossians
Colossians 2:12
What he called circumcision, he now calls a grave, presenting in comparison something greater than circumcision. For what was circumcised was not simply cast off, but perished and decayed. Thus, the one who is baptized is buried together with Christ, by the threefold immersion depicting the three-day burial of the Lord, and dying as the old and sinful man. Not only does baptism serve as a burial, but also as a resurrection. In what way? Through faith. For having believed that God can raise the dead, and having the example of this in the resurrection of Christ from the dead, we have thus been doubly raised in the Lord: both by the hope of the resurrection, so certain as if we had already received it, though it is yet to come; and spiritually, having cast off the deadness of sin and having received the quickening of the spirit.
Commentary on Colossians
Colossians 2:13
Christ, he says, having received bodily death, was made alive by the Father, and he says this not because Christ the Lord was Himself too weak to make Himself alive, but in order to refer everything to the One source. And that the resurrection of the Lord is also His own action, He Himself says about this: "Destroy this temple, and I will raise it up in three days" (John 2:19), and again it is said: "He showed Himself alive after His suffering" (Acts 1:3). But you, having undergone the death of sin and being uncircumcised, that is, having in abundance and excess fleshly thoughts which were putting you to death, were made alive together with Christ. For as He rose bodily, so you rose spiritually; but we shall rise, without doubt, bodily as well. But the great John gives us to understand that the putting to death can also be understood in another way. For, he says, on account of the fall we were under the condemnation of death. But see what He deemed us worthy of and in what manner He set us free.
Commentary on Colossians
Colossians 2:14
Since he said that He forgave us, lest you think that He nevertheless left them to exist somewhere and be visible, he says: no, not so; He completely blotted them out, wiped them clean. By "handwriting" we shall understand either the covenant which the people, as it were, personally concluded with Moses, saying: all that God has said we will do and we will obey (cf. Ex. 19:8) — or the condition which God set for Adam, saying: on the day you eat of it, you shall die (Gen. 2:17). This was in the hands of the devil like a handwriting; this stood against us, not allowing us to rise, for it had the right on its side. Christ destroyed this "by teaching," that is, by faith, for not by works but by the teaching of faith did He abolish it. He not only wiped this out, but also "took it out of the way," that is, made it so that it could not be seen; and He neither gave it back to us, nor kept it with Himself, but, nailing it to the cross, tore it up, as is fitting for one who forgives with joy. For we were all subject to sin and punishment, but He, being Himself sinless, punished for our sake, destroyed sin and punishment on the cross: therefore on it He also tore up the handwriting.
Commentary on Colossians
Colossians 2:15
The Apostle says this about the powers of the devil either because they were clothed in human nature, or because the Son of God Himself, having become man, knew their nakedness and exposed it, that is, proved unconquerable by the principalities and powers. For even though He took upon Himself sinful nature, it was without sin. You may understand what is said as follows: the devil ruled over human nature in two ways: through passions and through diseases. Therefore the Lord also clothed Himself in a body in order to fight on our behalf against the principalities and powers of the devil. I will not speak of how He crushed them at the very beginning, upon the assumption of His holy flesh, having been conceived without lust and born without pains. But even after He was born and came of age, He was tempted first of all on the mountain by the enticements of pleasure — tempted directly by the enemy with the enticement of gluttony, covetousness, and vainglory — and He conquered on our behalf. Then, through afflictions, the tempter tried to incline Him to hate His neighbors, inciting the Pharisees, scribes, and those whom He had benefited against Him. But he was unable to accomplish this. Finally, he employed the most powerful means, nailing Him to the cross. But the Lord not only did not weaken from all that the enemy desired, but even prayed for those who were crucifying Him. In this way, on the cross He most perfectly stripped the principalities and powers of their strength, and as one who had partaken of our nature, He granted also to us who had been subject to them this stripping of strength from the principalities and powers. That is, He made them put themselves to shame. For the devil never shamed himself so. He hoped to seize Christ, but lost even those whom he had. The word "openly" (ἐν παρρησίᾳ) found in the Greek text is used in the sense of: publicly, in the sight of all. If he could, the devil would have done everything to convince people that He did not die. For in this lies his great defeat and destruction — to subject a sinless Man to death. This is why he produced countless heresies that claimed the death was merely apparent. Therefore the Lord died openly, but did not rise openly. Because the proof of His resurrection was served by all the time that followed, whereas for the proof of His death, if the very time of death had not served as proof, there would have been no other time. That is, on the cross He showed that the demons were defeated. A triumph is when someone, returning from victory over the enemy, makes a solemn procession, showing to all those bound and taken captive. Therefore the Lord also, having set up His trophy on the cross, as if at a public spectacle of Greeks, Romans, and Jews, triumphed over the demons. If, then, it was not angels who died for us, but Christ Himself, how can you say that through them you were brought to God?
Commentary on Colossians
Colossians 2:16
Until now he spoke enigmatically: "lest anyone lead you astray by deception"; but now more clearly, when he mentioned the benefactions of God. For if, he says, you have attained such greatness, why do you subject yourselves to what is insignificant? Therefore, do not submit to those who condemn you for not observing Jewish ceremonies in food and drink. By this he seems to praise them, as those who are estranged from Judaism. He said "some festival" because they did not dare to keep all of them. For even if they kept the sabbath, it was not so strictly, since they professed the Christian faith. Thus he shows that such observance is futile when not everything is observed; it only leads to the violation of the whole. For if it were good, it would be observed in its entirety.
Commentary on Colossians
Colossians 2:17
He calls the blessings of the New Testament "things to come," for they were "things to come" in relation to the Old Testament, which existed as long as its time lasted.
Commentary on Colossians
Colossians 2:18
Some place the punctuation at the words "in Christ," so that the meaning would be: the Old Testament things were a shadow, but the body, that is, the truth, is Christ's. What need is there to grasp at the shadow when the body is present? But others connect these words with what follows, so that it could be understood thus: "but the body of Christ," that is, you, "let no one defraud" – (καταβραβεύετω, that is, deprive), for καταβραβεύειν means when one wins the victory but another receives the prize. You defeated the devil and rose above: why then submit again to sin through the observance of the law, which cannot justify? In another sense: the one who ruled over us was defeated by Christ, not by the law; to Him should belong the prize, and likewise to you who constitute the body of Christ. How then do you yield this gift to the law? It is perfectly clear that if we still live in the Jewish manner, then the law rules over us and through it we hope to be saved. But if the law is a shadow, and Christ's works are the body, then first we needed to become accustomed to the shadow. Therefore He rightly became incarnate in the last days, in order to bring us to the Father. After he fulfilled their indignation, having shown that others want to deal wickedly with them, to deprive them of their reward, the apostle sets forth the very heretical dogma itself, saying: they want to deprive you of your reward, having deceived you with a seeming humility. For it is unworthy, they said, of the greatness of the Only-Begotten to teach that the Only-Begotten brought you to the Father, since this is more than is fitting for human smallness. Therefore it is more reasonable to suppose that angels served in your bringing to the Father. Proceeding from this thought, they introduced a special worship of angels as well, and persuaded the simple-hearted to turn to them, as if to our saviors. And they, who have never seen angels, assert this and that about them, as though they had seen them. In vain, he says, they are puffed up by their teaching, which is a matter of fleshly reasoning, not spiritual. Does not the dullness of their mind stand exposed by the fact that they deny what Christ said: "God so loved the world that He gave His Only-begotten Son" (Jn. 3:16) for mankind; and again: "and for their sakes I sanctify Myself" (Jn. 17:19); furthermore: "I lay down My life for the sheep. And I have other sheep that are not of this fold, and those too I must bring" (Jn. 10:15–16). There are many other similar passages as well. So then, how did he say above "in humility"? Their humility was apparent, not real. Alternatively: they were puffed up as obstinate dogmatists who would not even allow the true teaching to be set before them. Although they insist on their teaching out of humility, they did not actually possess it, but merely spoke humbly: that the Only-begotten should be slain for us—this is more than what is needed for mankind (not proportionate to them, not befitting them).
Commentary on Colossians
Colossians 2:19
He who teaches this, he says, does not hold fast to the Head, that is, the Son of God. For He is the Head of the angels, as Creator and Ruler of the world, and equally the Head of the entire Church, both for this reason and because we are members of His body, for He Himself is a partaker with us in this very thing. From Him, therefore, the entire body of the Church has both simple existence and well-being. Whoever falls away from Him is lost. Just as from the brain the sensitive spirit is transmitted through the nerves to the entire body — and from the head comes every sensation and every movement — so too the entire body of the Church is supplied, that is, receives that by which it lives and grows spiritually. And when does it have this? When it is joined together (when it is well composed) with Him and within itself. For only in such a case does the Holy Spirit supply the body with that by which it grows, so that if the body has no communion with the Head and with itself, then there is neither the supply of the Spirit nor the growth of God, that is, the best life according to God.
Commentary on Colossians
Colossians 2:20
Through baptism, he says, having died with Christ, you died to your entire former life, so that you would no longer serve the elements to which you were previously subject. Therefore, why do you submit to them again, as if living your former life? You consider one day fortunate and another unfortunate, but these are Hellenic observances. See how imperceptibly he mocks them, saying: "you submit to ordinances" – δογματίζεσθε. You, he says, like children who have just begun to learn, sit receiving teachings and instructions about what must be done.
Commentary on Colossians
Colossians 2:22
He also brings up another observation of theirs regarding food, one that is predominantly Jewish, just as the one regarding days was brought up as Hellenic. Shaming the arrogance of the local dogmatists (false teachers), the apostle says that all of this is unimportant, but ends in decay in those who consume it; having decayed in the stomach, it is then expelled through the bowels, so that for the soul there is in this, as it is in itself, neither benefit nor harm. These are not divine instructions, but human ordinances. So then, what? Is the law not the teaching of God? – It existed when there was a time for it, but now it no longer exists, because its time has been fulfilled. Or he says this because the Jewish elders distorted it, establishing traditions apart from the law, as Christ also speaks of this in the Gospel. Or he is alluding to the teachings of the Greeks.
Commentary on Colossians
Colossians 2:23
They have an appearance of wisdom, but not the power and truth. For the one who teaches this seems pious, modest, and contemptuous of the body for the sake of abstaining from food. However, God honored the body and gave foods so that, being nourished by them, the flesh could exist and voluntarily master the passions. But they do not hold the body in honor, but deprive it of what is due, taking away its authority and not allowing it to act without compulsion.
Commentary on Colossians
Colossians 3:1-2
Having said "having been buried with Him," namely through baptism, and having made clear what is left unsaid, that is, that they also rose with Him (for baptism depicts death through immersion in water, and resurrection through rising from the water), he now also persuades them that if you have risen with Christ, then after this you must be on high, there where He also is, where there are no observances, you must think about heavenly things. For these observances concerning food and days are earthly and bodily and have nothing lofty and spiritual about them, since they are commandments of earthly people. And he was not satisfied with having said "the things above" and "where Christ is," but added "sits at the right hand of God," in order to turn our mind even further away from earthly things.
Commentary on Colossians
Colossians 3:3
From both sides he urges them not to seek the things here below — both from death and from life. You have died, he says, to what is below; therefore you ought not to seek these things. Again, your life, he says, is above; and so mind the things above. The Apostle strives to show that they abide above and live another life, which is in God and invisible to bodily eyes. Christ does not appear; therefore your life has not yet begun in heaven either. So why seek the visible? By this he prepares them to pass immediately to moral teaching. Such is his custom — having taught one thing, he passes to another. So he does, for example, in the Epistle to the Corinthians: speaking of those who were eating ahead at the meal, he suddenly passed to the tradition of the mysteries.
Commentary on Colossians
Colossians 3:4
At the second coming, Christ will appear to all as God, coming in glory, with angels. Now He is so hidden that even His name is condemned. Then you too will appear, and not simply, but "in glory." Therefore seek that day, not this one: strive for that life. For then true life will come for you. The present life is death, since it consists of corruption, of flowing forward and backward. Therefore do not seek honors and glory here; for your glory is there. A pearl is hidden while it is in its shell, but when the shell is broken, it shines in glory. So we too, while we remain in this corruptible body, must live hidenly, shunning glory. But when this corruptible body is destroyed, then our glory will come as well, if we prove worthy of it by our deeds.
Commentary on Colossians
Colossians 3:5
He did not say "cast off," but "put to death," so that they might no longer rise again. By "earthly members" he probably means our bodily members: if they do not contribute to the acquisition of heavenly things, then they are earthly, but if heavenly things are accomplished through them, then they are no longer earthly, just as we ourselves become, as it were, not of the earth if we neither see nor hear anything evil. Perhaps by "earthly members" are meant the sins committed by our bodily members, which remain on the earth and perish right there, whereas the members of the body, though they are from the earth, will not remain on the earth forever nor decay, but at the resurrection will receive incorruption. But why, having said above that you were buried with Christ and put off the body of the sins of the flesh, does he now say again "put to death"? Because the first putting to death was a gift of baptism, which took away the original sin existing in us; but the putting to death now proposed is a matter also of our own will, consisting in effacing the sins that occur after baptism, and even more in not allowing them to come alive in us at all, cutting off their inception through the putting to death of carnal-mindedness. This is like someone who, having cleaned a tarnished bronze statue and restored its luster, would ask the owner of the statue to more carefully cleanse it of rust — not from the rust he had already removed, but from that which would appear afterward. Here he explains what these members are. And first of all he mentions "fornication," because this passion has the greatest power. He leaves aside speaking in detail about that which it is indecent to say; and by the words "uncleanness" and "passion" he gives a view of all kinds of shameful unions. For indeed passion is a frenzy of the body, like a fever, or a wound, or another disease. Here again he spoke generally about everything; for all is evil desire. But there is also a good desire, which expresses the striving toward God and toward divine things, according to which Daniel too was a man of desires (Dan. 9:23). The firstborn of evil desire is "covetousness." He called it idolatry, since it is the service of silver and gold. "The idols of the nations are silver and gold" (Ps. 113:12).
Commentary on Colossians
Colossians 3:6
The wrath to come often punishes such people even in the present age. He calls them "sons of disobedience," depriving them of all leniency and showing that they remain in their passions not out of ignorance but out of obstinacy (εξ απείθειας), to which they have so given themselves over that they have, as it were, adopted themselves to it, receiving from it their distinctive and characteristic features.
Commentary on Colossians
Colossians 3:7
This word is not without praise, because now they no longer live in lusts; but there was a time when they did live so, for they were pagans.
Commentary on Colossians
Colossians 3:8
How is this? He just said: "you once walked," showing by this that they no longer live that way, and suddenly he says again: put off all these things! How can they put off what they no longer have? To this one can answer that the phrase "you once walked" serves for the understanding of what is now being said. For by this it is suggested that "once," that is, before baptism, sin ruled in you, possessed your entire life, and tyrannized over you, and freedom from the passions was impossible for you; but now, when through baptism sin has been put to death in you, it has become easy for you to put off the passions like a garment. And you cannot put forward as an excuse that you live under the power of sin and the passions, for you have died to them. By "malice" he means bearing grudges, which some have called resentment, when someone holds malice within himself against another, as if to take revenge. The apostle speaks about abusive speeches. Expressively he said: "your mouths," for your mouths are sanctified by partaking of the body of the Lord. Therefore it is extremely unfitting for you to defile with slander and foul language the mouths that receive Christ the Lord.
Commentary on Colossians
Colossians 3:9
You have clothed yourselves in Christ, who said: "I am the truth" (John 14:6). How then can you now clothe yourselves in another form of garment, the form of falsehood? Then it will be evident that you are casting off that form (as it were, the uniform) which characterizes you with the mark of truth. Why did he, having named the members, the body, and the man of a corrupt life, again call the same thing virtuous? To show that freedom in man is more important than essence, that we are named rather by it than by essence. For Scripture calls horses, dogs, and foxes those who by their own will have made themselves like such animals. And it is freedom, not essence, that leads us into Gehenna or the Kingdom of God. Thus, by the old man he means a corrupted will. Therefore he also added: "with its deeds," meaning freedom and its deeds. He called it old, wishing to show its vileness, ugliness, and weakness. See how he composed the members of the old man: his mind consists of falsehood, his heart of fury, his mouth of lying and slander, his eyes and hidden members of fornication, his liver of evil desire, his hands of covetousness.
Commentary on Colossians
Colossians 3:10
The new man is the will according to God; it does not grow old, but more and more blossoms and grows in the knowledge of God and of divine things, always and ever appearing more youthful and yet all the more strengthened, the fuller the knowledge it acquires and the greater the things of which it is deemed worthy. That is, Christ. Christ did not come into old age, but was always so beautiful that it is impossible to express, "fairer than the sons of men" (Ps. 45:2). For He committed no sin, which ages and corrupts. And we, created by Him in His image, must cut off from ourselves every sinful corruption and aging. By "creation" the apostle means both that which occurs in baptism and that which comes from a beautiful way of life.
Commentary on Colossians

Quoted verbatim from public-domain English translations of the fathers — Aquinas's Catena Aurea, the Ante-Nicene and Nicene & Post-Nicene Fathers, and related editions. Each quotation links to its source.