Colossians 3

Colossians 3:1

Aphrahat the Persian Sage: Let us think upon the things that are above, on the heavenly things, and meditate on them, where Christ has been lifted up and exalted. But let us forsake the world which is not ours, that we may arrive at the place to which we have been invited. Let us raise up our eyes on high, that we may see the splendor which shall be revealed.

Augustine of Hippo: Because the inner man, too, if he is certainly renewed from day to day, is surely old before he is renewed. For that is done inwardly, which the same apostle says: “Put off the old man and put on the new man.” And he offers an explanation of this in the words that follow: “Wherefore putting away lying, speak the truth.” But where is lying put away, except inwardly, in order that he may dwell in the holy mountain of God who speaks the truth in his heart. … And the words of the apostle are in keeping with this mystery [i.e., of inner resurrection]: “But if you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God; mind the things that are above.” .

Cyprian: For ye are dead, and your life is hid with Christ in God. But when Christ, who is your life, shall appear, then shall ye also appear with Him in glory.". Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." — Treatise X On Jealousy and Envy

Isaac of Nineveh: What is the resurrection of the soul, of which the apostle speaks, saying, “If then you have been raised with Christ”? When the apostle said, “God who commanded the light to shine out of darkness, has shined into our hearts,” he showed this resurrection to be the exodus from the old state which in the likeness of Sheol incarcerates a man so that the light of the gospel will not shine mystically upon him. This is a breath of life through hope in the resurrection, and by it the dawning of divine wisdom shines in his heart, so that a man should become new, having nothing of the old man. Then the image of Christ is formed in us through the Spirit of wisdom and revelation of the knowledge of him.

John Chrysostom: “If then ye were raised together with Christ.” He brings them together, having above established that He died. Therefore he saith, “If then ye were raised together with Christ, seek the things that are above.” No observances are there. “Where Christ is seated on the right hand of God.” Wonderful! Whither hath he led our minds aloft! How hath he filled them with mighty aspiration! It was not enough to say, “the things that are above,” nor yet, “where Christ is,” but what? “seated on the right hand of God.” From that point he was preparing them henceforward to see the earth. — Homily on Colossians 7

Tertullian: In so many words he says: “Since ye are risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affection on things above, not on things on the earth.” Accordingly, it is in our mind that he shows that we rise (with Christ), since it is by this alone that we are as yet able to reach to heavenly objects. — On the Resurrection of the Flesh

Victorinus of Pettau: “And I saw thrones, and them that sate upon them, and judgment was given unto them; and I saw the souls of them that were slain on account of the testimony of Jesus, and for the word of God, and which had not worshipped the beast nor his image, nor have received his writing on their forehead or in their hand; and they reigned with Christ for a thousand years: the rest of them lived not again until the thousand years were finished. This is the first resurrection.” There are two resurrections. But the first resurrection is now of the souls that are by the faith, which does not permit men to pass over to the second death. Of this resurrection the apostle says: “If ye have risen with Christ, seek those things which are above.” — Victorinus Commentary on the Apocalypse of the Blessed John

Colossians 3:2

Gregory of Nyssa: So … if reason instead assumes sway over such emotions, each of them is transmuted to a form of virtue. For anger produces courage, terror caution, fear obedience, hatred aversion from vice, the power of love the desire for what is truly beautiful. High spirit in our character raises our thought above the passions and keeps it from bondage to what is base. Indeed, even the great apostle praises such a form of mental elevation when he bids us constantly to “think those things that are above.” So we find that every such motion, when elevated by loftiness of mind, is conformed to the beauty of the divine image.

John Chrysostom: “Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ who is your life shall be manifested, then shall ye also with Him be manifested in glory.”

This is not your life, he saith, it is some other one. He is now urgent to remove them, and insists upon showing that they are seated above, and are dead; from both considerations establishing the position, that they are not to seek the things which are here. For whether ye be dead, ye ought not to seek them; or whether ye be above, ye ought not to seek them. Doth Christ appear? Neither doth your life. It is in God, above. What then? When shall we live? When Christ shall be manifested, who is your life; then seek ye glory, then life, then enjoyment.

This is to prepare the way for drawing them off from pleasure and ease. Such is his wont: when establishing one position, he darts off to another; as, for instance, when discoursing of those who at supper were beforehand with one another, he all at once falls upon the observance of the Mysteries. For he hath a great rebuke when it is administered unsuspected. “It is hid,” he saith, from you. “Then shall ye also with Him be manifested.” So that, now, ye do not appear. See how he hath removed them into the very heaven. For, as I said, he is always bent upon showing that they have the very same things which Christ hath; and through all his Epistles, the tenor is this, to show that in all things they are partakers with Him. Therefore he uses the terms, Head, and Body, and does everything to convey this to them.

If therefore we shall then be manifested, let us not grieve, when we enjoy not honor: if this life be not life, but it be hidden, we ought to live this life as though dead. “Then shall ye also,” he saith, “with Him be manifested in glory.” “In glory,” he said, not merely “manifested.” For the pearl too is hidden so long as it is within the oyster. If then we be treated with insult, let us not grieve; or whatever it be we suffer; for this life is not our life, we are strangers and sojourners. “For ye died,” he saith. Who is so witless, as for a corpse, dead and buried, either to buy servants, or build houses, or prepare costly raiment? None. Neither then do ye; but as we seek one thing only, namely, that we be not in a naked state, so here too let us seek one thing and no more. Our first man is buried: buried not in earth, but in water; not death-destroyed, but buried by death’s destroyer, not by the law of nature, but by the governing command that is stronger than nature. For what has been done by nature, may perchance be undone; but what has been done by His command, never. Nothing is more blessed than this burial, whereat all are rejoicing, both Angels, and men, and the Lord of Angels. At this burial, no need is there of vestments, nor of coffin, nor of anything else of that kind. Wouldest thou see the symbol of this? I will show thee a pool wherein the one was buried, the other raised; in the Red Sea the Egyptians were sunk beneath it, but the Israelites went up from out of it; in the same act he buries the one, generates the other.

Marvel not that generation and destruction take place in Baptism; for, tell me, dissolving and cementing, are they not opposite? It is evident to all. Such is the effect of fire; for fire dissolves and destroys wax, but it cements together metallic earth, and works it into gold. So in truth here also, the force of the fire, having obliterated the statue of wax, has displayed a golden one in its stead; for in truth before the Bath we were of clay, but after it of gold. Whence is this evident? Hear him saying, “The first man is of the earth, earthy, the second man is the Lord from heaven.” I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly. Waxen we were, and clay-formed. For the flame of lust did much more melt us, than fire doth wax, and any chance temptation did far rather shatter us than a stone doth things of clay. — Homily on Colossians 7

Lucius Caecilius Firmianus Lactantius: This is the reason why no one obeys their precepts; inasmuch as they either train men to vices, if they defend pleasure; or if they uphold virtue, they neither threaten sin with any punishment, except that of disgrace only, nor do they promise any reward to virtue, except that of honour and praise only, since they say that virtue is to be sought for its own sake, and not on account of any other object. The wise man therefore is happy under tortures; but when he suffers torture on account of his faith, on account of justice, or on account of God, that endurance of pain will render him most happy. For it is God alone who can honour virtue, the reward of which is immortality alone. And they who do not seek this, nor possess religion, with which eternal life is connected, assuredly do not know the power of virtue, the reward of which they are ignorant; nor look towards heaven, as they themselves imagine that they do, when they inquire into subjects which do not admit of investigation, since there is no other cause for looking towards heaven, unless it be either to undertake religion, or to believe that one’s soul is immortal. For if any one understands that God is to be worshipped, or has the hope of immortality set before him, his mind is in heaven; and although he may not behold it with his eyes, yet he does behold it with the eye of his soul. — The Divine Institutes, Book 3, Chapter XII

Pope Urban I: ) rather things above, and not things on the earth;

Shepherd of Hermas: But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come. — Shepherd of Hermas, Vision 1

Colossians 3:3

Ambrose of Milan: We should be aware of the fact, therefore, that where God has planted the tree of life he has also planted a tree of the knowledge of good and evil in the midst of paradise. It is understood that he planted it in the middle. Therefore, in the middle of paradise there was both a tree of life and a cause for death. Keep in mind that man did not create life. By carrying out and observing the precepts of God it was possible for man to find life. This was the life mentioned by the apostle: “Your life is hidden with Christ in God.” Man, therefore, was, figuratively speaking, either in the shadow of life—because our life on earth is but a shadow—or man had life, as it were, in pledge, for he had been breathed on by God. — On Paradise

Ambrose of Milan: For this is the meaning of flight: to know your goal, to unburden oneself of the world, to unburden oneself of the body…. This is the meaning of flight from here—to die to the elements of this world, to hide one’s life in God, to turn aside from corruptions, not to defile oneself with the objects of desire and to be ignorant of the things of this world.

Augustine of Hippo: For when God will be all in all, then nothing will be lacking to their desire. Such an end does not have an end. There no one dies, where no one comes unless he should die to this world, not by the death of all in which the body is abandoned by the soul but by the death of the elect in which, even when one still remains in mortal flesh, the heart is set on high. About this kind of death the apostle said, “For you are dead, and your life is hidden with Christ in God.” Perhaps about this it was said, “Strong as death is love.” For by this love it comes to pass that, dwelling in this still corruptible body, we die to this world and our life is hidden with Christ in God, nay rather, love itself is our death to the world and our life with God.

Severian of Gabala: Our life is hidden until the blessing of eternal life shall be revealed to all, when the glory of Christ shall appear in his second coming. .

Tertullian: " The heretic erased the preposition in, and made the clause run thus: (“what is the fellowship of the mystery) which hath for ages been hidden from the God who created all things.” The falsification, however, is flagrantly absurd. — Against Marcion Book V

Colossians 3:4

Augustine of Hippo: But what did he go on to say? “When Christ appears, your life, then you also will appear with him in glory.” So now is the time for groaning, then it will be for rejoicing; now for desiring, then for embracing. What we desire now is not present; but let us not falter in desire; let long, continuous desire be our daily exercise, because the one who made the promise doesn’t cheat us. ..

Tertullian: Now the mystery of this “sign” was in various ways predicted; (a “sign”) in which the foundation of life was forelaid for mankind; (a “sign”) in which the Jews were not to believe: just as Moses beforetime kept on announcing in Exodus, saying, “Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest: and there shall be instabilityof the print of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree before thine eyes; and thou shalt not trust thy life. — An Answer to the Jews

Colossians 3:5

Athanasius of Alexandria: But the saints, and they who truly practice virtue, “mortify their members” and as the result of this, are pure and without spot, confiding in the promise of our Savior, who said, “Blessed are the pure in heart, for they shall see God.” These, having become dead to the world, who have renounced the merchandise of the world, gain an honorable death.

Augustine of Hippo: Thus, in movements according to the spirit, the soul sometimes opposes other movements of itself according to the flesh. Conversely, in movements according to the flesh, it opposes others which it has according to the spirit, and this is why we say the flesh lusts against the spirit and the spirit lusts against the flesh. But this is also why “it is being renewed day by day,” for the soul does not fail to make progress in virtue as it gradually diminishes the carnal desires to which it does not consent. It is to those already baptized that the apostle says, “Mortify your members, which are on the earth.” .

CS Lewis: You must be prepared for the unpleasant things and the discomforts… When you are training soldiers in maneuvers, you practice in blank ammunition because you would like them to have practice before meeting the real enemy. So we must practice in abstaining from pleasures which are not in themselves wicked. If you don’t abstain from pleasure. you won’t be good when the time comes along. It is purely a matter of practice. — ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock

Irenaeus: This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ we may all live, as being spiritual, not laying aside God’s handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: “Mortify, therefore, your members which are upon the earth.” And what these are he himself explains: “Fornication, uncleanness, inordinate affection, evil concupiscence; and covetousness, which is idolatry.” The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. — Irenaeus Against Heresies Book 5

Jerome: In a general way all that is of the devil is characterized by hatred for God. What is of the devil is idolatry, since all idols are subject to him. Yet Paul elsewhere lays down the law in express terms, saying: “Mortify your members.” Idolatry is not confined to casting incense upon an altar with finger and thumb or to pouring libations of wine out of a cup into a bowl.

John Chrysostom: “Mortify therefore your members,” he saith, “which are upon the earth.” What sayest thou? Was it not thou that saidst, “Ye are buried; ye are buried together with Him; ye are circumcised: we have put off the body of the sins of the flesh”; how then again sayest thou, “Mortify”? Art thou sporting? Dost thou thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh, should say that the rust was eaten off and destroyed, and yet should again recommend diligence in clearing away the rust, he doth not contradict himself, for it is not that rust which he scoured off that he recommends should be cleared away, but that which grew afterwards; so it is not that former putting to death he speaks of, nor those fornications, but those which do afterwards grow.

He said that this is not our life, but another, that which is in heaven. Tell me now. When he said, Mortify your members that are upon the earth, is then the earth also accused? or does he speak of the things upon the earth as themselves sins? “Fornication, uncleanness,” he saith. He has passed over the actions which it is not becoming even to mention, and by “uncleanness” has expressed all together.

“Passion,” he said, “evil desire.”

Lo! he has expressed the whole in the class. For envy, anger, sorrow, all are “evil desire.”

“And covetousness,” he saith, “which is idolatry.” — Homily on Colossians 8

John Chrysostom: But why did he begin his list with fornication? For having said, “Mortify your members which are upon the earth,” he immediately says, “fornication”; and so he does almost everywhere. Because this passion hath the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. And what wonder? since to Timothy even he saith, “Keep thyself pure”; and again elsewhere, “Follow after peace with all men, and the sanctification,” without which “no man shall see the Lord.” “Put to death,” he says, “your members.” Ye know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If thou put anything to death, it doth not when dead continue dead, but presently is corrupted, like the body. Extinguish then the heat; and nothing that is dead will continue. He shows one having the same thing in hand, which Christ wrought in the Laver; therefore also he calleth them “members,” as though introducing some champion, thus advancing his discourse to greater emphasis. And he well said, “Which are upon the earth,” for here they continue, and here they are corrupted, far rather than these our members. So that not so truly is the body of the earth, as sin is earthly, for the former indeed appears even beautiful at times, but those members never. And those members lust after all things that are upon the earth. If the eye be such, it seeth not the things in the heavens; if the ear, if the hand, if thou mention any other member whatsoever. The eye seeth bodies, and beauties, and riches; these are the things of earth, with these it is delighted: the ear with soft strains, and harp, and pipe, and filthy talking; these are things which are concerned with earth.

When therefore he has placed his hearers above, near the throne, he then says, “Mortify your members which are upon the earth.” For it is not possible to stand above with these members; for there is nothing there for them to work upon. And this clay is worse than that, for that clay indeed becometh gold, “for this corruptible,” he saith, “must put on incorruption,” but this clay can never be retempered more. So that these members are rather “upon the earth” than those. Therefore he said not, “of the earth,” but, “which are upon the earth,” for it is possible that these should not be upon the earth. For it is necessary that these should be “upon the earth,” but that those should, is not necessary. For when the ear hears nothing of what is here uttered, but only in the heavens, when the eye sees nothing of what is here, but only what is above, it is not “upon the earth”; when the mouth speaketh nothing of the things here, it is not “upon the earth”; when the hand doeth no evil thing-these are not of things “upon the earth,” but of those in the heavens. — Homily on Colossians 8

John Chrysostom: Now, if thou cut into that which is quick, it produces pain, but if into that which is dead, we are not even sensible of it. So, in truth, is it with the passions; they make the soul unclean; they make the soul, which is immortal, passible.

How covetousness is said to be idolatry, we have oftentimes explained. For the things which do most of all lord it over the human race, are these, covetousness, and unchasteness, and evil desire. — Homily on Colossians 8

Lucius Caecilius Firmianus Lactantius: But God has appointed fixed limits to all of these; and if they pass these limits and begin to be too great, they must necessarily pervert their nature, and be changed into diseases and vices. And it is a matter of no great labour to show what these limits are.

Tertullian: If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, “a root of all evils,” wherewith, indeed, some having been ensnared, “have suffered shipwreck about faith.” Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )-is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. — On Idolatry

Tertullian: He demonstrates, too, to the Colossians what “members” they are to"mortify” upon earth: “fornication, impurity, lust, evil concupiscence,” and “base talk.” Yield up, by this time, to so many and such sentences, the one (passage) to which you cling. — On Modesty

Colossians 3:7

John Chrysostom: “In the which ye also walked aforetime, when ye lived in them.” In order to shame them, he saith, “when ye lived in them,” and implying praise, as now no more so living: at that time they might. — Homily on Colossians 8

John Chrysostom: “In the which ye also,” he saith, “walked aforetime,” and (afterward) became obedient. He points them out as still in them, and praises them, saying, “But now do ye also put away all these, anger, wrath, malice, railing, shameful speaking.” — Homily on Colossians 8

Colossians 3:8

Desert Fathers: A hermit said, ‘A monk ought not to listen to disparagement; he ought not to be disparaging, and he ought not to be scornful.’ — The Desert Fathers, Sayings of the Early Christian Monks

John Chrysostom: “But now put ye also away all these.”

He speaks always both universally and particularly; but this is from earnestness.

“Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another.”

“Shameful speaking,” he saith, “out of your mouth,” clearly intimating that it pollutes it. — Homily on Colossians 8

John Chrysostom: But against others he advanceth his discourse. Under the head of “passion and railing” he means revilings, just as under “wrath” he means wickedness. And in another place, to shame them, he says, “for we are members one of another.” He makes them out to be as it were manufacturers of men; casting away this one, and receiving that. He spoke of a man’s “members”; here he saith, “all.” He spoke of his heart, wrath, mouth, blasphemy, eyes, fornication, covetousness, hands and feet, lying, the understanding itself, and the old mind. — Homily on Colossians 8

Colossians 3:9

Ambrose of Milan: Therefore, as upon the cross it was not the fullness of the Godhead but our weakness that was brought into subjection, so also will the Son hereafter become subject to the Father in his participation in our nature. This is so that when the lusts of the flesh are brought into subjection the heart may have no concern for riches or ambition or pleasures. The intention is that God may be all to us, if we live after his image and likeness, as far as we can attain to it, through all. The benefit has passed, then, from the individual to the community; for in his flesh he has tamed the nature of all human flesh…. Therefore, “laying aside all these,” that is those things we read of: “anger, malice, blasphemy, filthy communication”; as he also says below: “Let us, having put off the old man with his deeds, put on the new man, which is renewed in knowledge after the image of him that created him." — Exposition of the Christian Faith, Book 5

Augustine of Hippo: The renewal and reforming of the mind takes place “after God,” or “after God’s image”: it is said to be “after God,” to exclude one thinking it to be after some other creature; and “after God’s image,” to make it plain that the renewal is effected in the place where God’s image is, that is, in the mind. .

Basil of Caesarea: Seek nothing with exterior gold and bodily adornment; but consider the garment as one worthy to adorn him who is according to the image of his Creator, as the apostle says: “Stripping off the old man, and putting on the new, one that is being renewed unto perfect knowledge ‘according to the image of his Creator.’” And he who has put on “the heart of mercy, kindness, humility, patience and meekness” is clothed within and has adorned the inner man.

Gregory of Nyssa: And even so we say that the true and perfect soul is the human soul, as is clear from the very nature of its operations in both sensory power and intellect. Anything else that shares in life, because it possesses the power of growth, we call animate by a sort of customary misuse of language, because in these cases the soul does not exist in a perfect condition…. Thus Paul, advising those who were able to hear him to lay hold on perfection, indicates also the mode in which they may attain that object. He tells them that they must “put off the old man” and put on the man “which is renewed after the image of him that created him.” Now may we all return to that divine grace in which God at the first created man, when he said, “Let us make man in our image and likeness.”

Irenaeus: , “earthly”], which, when the apostle commands us to lay aside, he says in the same Epistle, “Cast ye off the old man with his deeds.” — Against Heresies Book V

John Chrysostom: “Seeing that ye have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him.”

It is worth enquiring here, what can be the reason why he calls the corrupt life, “members,” and “man,” and “body,” and again the virtuous life, the same. And if “the man” means “sins,” how is it that he saith, “with his doings”? For once he said, “the old man,” showing that this is not man, but the other. The moral choice doth rather determine one than the substance, and is rather “man” than the other. For his substance casteth him not into hell, nor leadeth him into the kingdom, but men the themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how doth he say that it is evil? But what is that he saith, “with his doings”? He means the choice, with the acts. And he calleth him “old,” on purpose to show his deformity, and hideousness, and imbecility; and “new,” as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hasteneth not on to old age, but to a youthfulness greater than the preceding. For when he hath received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that “likeness” also, “after” which he is. Lo! the best life is styled a creation, after the image of Christ: for this is the meaning of, “after the image of Him that created him,” for Christ too came not finally to old age, but was so beautiful as it is not even possible to tell. — Homily on Colossians 8

John Chrysostom: One royal form it hath, that, namely, of Christ. They whom he has in view, appear to me rather to be of the Gentiles. For like as earth, being but sand, even though one part be greater, another less, losing its own previous form, doth afterwards become gold; and like as wool, of whatever kind it be, receiveth another aspect, and hides its former one: so truly is it also with the faithful. — Homily on Colossians 8

Colossians 3:10

Irenaeus: For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of in corruption? If then — Against Heresies Book V

Colossians 3:11

Clement of Alexandria: Masters, render to your servants justice and equity; knowing that ye also have a Master in heaven, where there is neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free: but Christ is all, and in all." — The Stromata Book 4

Gregory of Nazianzus: But God will be all in all in the time of restitution; not in the sense that the Father alone will be, and the Son be wholly resolved into him, like a torch into a great pyre, from which it was pulled away for a short time and then put back … when we shall be no longer divided (as we are now by movements and passions) and containing nothing at all of God, or very little, but then we shall be entirely like God, ready to receive into our hearts the whole God and him alone. This is the perfection to which we press on. Paul himself indeed bears witness to this.

Irenaeus: And they state that it was clearly on this account that Paul said, “And He Himself is all things; " — Against Heresies Book I

John Chrysostom: “Where there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all.”

Lo! here is a third encomium of this “man.” With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he hath nothing of externals, nor needeth them; for all external things are such as these, “circumcision, and uncircumcision, bondman, freeman, Greek,” that is, proselyte, “and Jew,” from his ancestors. If thou have only this “man,” thou wilt obtain the same things with the others that have him.

“But Christ,” he saith, “is all, and in all”: Christ will be all things to you, both rank, and descent, “and” Himself “in you all.” Or he says another thing, to wit, that ye all are become one Christ, being His body. — Homily on Colossians 8

Peter of Alexandria: Now, if we all have one Master, with whom is no respect of persons, since Christ is all and in all, in barbarian, Scythian, bond or free, — Peter of Alexandria Canonical Epistle

Colossians 3:12

Clement of Alexandria: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. And above all these, love, which is the bond of perfection. And let the peace of God reign in your hearts, to which also ye are called in one body; and be thankful,” ye who, while still in the body, like the just men of old, enjoy impassibility and tranquillity of soul. — The Stromata Book 4

John Chrysostom: “Put on, therefore, as the elect of God, holy and beloved.”

He shows the easiness of virtue, so that they might both possess it continually, and use it as the greatest ornament. The exhortation is accompanied also with praise, for then its force is greatest. For they had been before holy, but not elect; but now both “elect, and holy, and beloved.”

“A heart of compassion.” He said not “mercy,” but with greater emphasis used the two words. And he said not, that it should be as towards brethren, but, as fathers towards children. For tell me not that he sinned, therefore he said “a heart.” And he said not “compassion,” lest he should place them in light estimation, but “a heart of compassion, kindness, humility, meekness, longsuffering.” — Homily on Colossians 8

Colossians 3:14

Ambrosiaster: When love is in command, the way of the law is followed: when the full mind does the operation, it is done with love. .

John Chrysostom: “And above all these things put on love, which is the bond of perfectness.”

Dost thou see that he saith this? For since it is possible for one who forgives, not to love; yea, he saith, thou must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humbleminded, and longsuffering, and yet not affectionate. And therefore, he said at the first, “A heart of compassion,” both love and pity. “And above all these things, love, which is the bond of perfectness.” Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be thou mentionest, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in an house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service. For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, “the bond”; this is more necessary than the other. For “summit” indeed is an intensity of perfectness, but “bond” is the holding fast together of those things which produce the perfectness; it is, as it were, the root. — Homily on Colossians 8

Severian of Gabala: When love does not lead, there is no completion of what is lacking; but, where love is present we abstain from doing evil to one another. Indeed we put our minds in the service of doing good, when we love one another. .

Colossians 3:15

John Chrysostom: “And let the peace of God rule in your hearts, to the which also ye were called in one body; and be ye thankful.”

“The peace of God.” This is that which is fixed and steadfast. If on man’s account indeed thou hast peace, it quickly comes to dissolution, but if on God’s account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate; for instance, when out of much love one makes accusations without reason, and is engaged in contentions, and contracts aversions. Not this, saith he, not this do I desire; not overdoing things, but as God made peace with you, so do ye also make it. How made He peace? Of His own will, not having received anything of you. What is this? “Let the peace of God rule in your hearts.” If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure; and these wrestle with one another: if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? by persuading him that God is Peace, that He hath made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he saith, act as umpire, let not contentiousness, let not human peace, for human peace cometh of avenging, of suffering no dreadful ill. But not this do I intend, he saith, but that which He Himself left.

He hath represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, “to the which ye were called,” he saith, that is, for the which ye were called. He has reminded them of how many good things peace is the cause; on account of this He called thee, for this He called thee, so as to receive a worthy prize. For wherefore made He us “one body”? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body? and now are we one body? Because of peace we are one body, and because we are one body, we are at peace. — Homily on Colossians 8

John Chrysostom: “And be ye thankful.” For this is to be thankful, and very effectively, to deal with his fellow-servants as God doth with himself, to submit himself to the Master, to obey; to express his gratitude for all things, even though one insult him, or beat him.

For in truth he that confesses thanks due to God for what he suffers, will not revenge himself on him that has done him wrong, since he at least that takes revenge, acknowledges no gratitude. But let not us follow him (that exacted) the hundred pence, lest we hear, “Thou wicked servant,” for nothing is worse than this ingratitude. So that they who revenge are ungrateful. — Homily on Colossians 8

Colossians 3:16

Clement of Alexandria: For “if thou shalt love the Lord try God “and then “thy neighbour “let its first manifestation be towards God in thanksgiving and psalmody, and the second toward our neighbour in decorous fellowship. For says the apostle, “Let the Word of the Lord dwell in you richly.”. For the psalm is a melodious and sober blessing. The apostle calls the psalm “a spiritual song.” — The Instructor Book 2

Cyprian: Let the faithful Christian, I say, devote himself to the sacred Scriptures, and there he shall find worthy exhibitions for his faith. He will see God establishing His world, and making not only the other animals, but that marvellous and better fabric of man. He will gaze upon the world in its delightfulness, righteous shipwrecks, the rewards of the good, and the punIshments of the impious, seas drained dry by a people, and again from the rock seas spread out by a people. He will behold harvests descending from heaven, not pressed in by the plough; rivers with their hosts of waters bridled in, exhibiting dry crossings. He will behold in some cases faith struggling with the flame, wild beasts overcome by devotion and soothed into gentleness. He will look also upon souls brought back even from death. Moreover, he will consider the marvellous souls brought back to the life of bodies which themselves were already consumed. And in all these things he will see a still greater exhibition-that devil who had triumphed over the whole world lying prostrate under the feet of Christ. How honourable is this exhibition, brethren! how delightful, how needful ever to gaze upon one’s hope, and to open our eyes to one’s salvation! This is a spectacle which is beheld even when sight is lost. This is an exhibition which is given by neither praetor nor consul, but by Him who is alone and above all things, and before all things, yea, and of whom are all things, the Father of our Lord Jesus Christ, to whom be glory and honour for ever and ever. — Pseudo-Cyprian On the Public Shows

John Chrysostom: Having exhorted them to be thankful, he shows also the way, that, of which I have lately discoursed to you. And what saith he? “Let the word of Christ dwell in you richly”; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what saith he? “Let the word of Christ dwell in you”; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. “Let it dwell in you,” he saith, “richly,” not simply dwell, but with great abundance. Hearken ye, as many as are worldly, and have the charge of wife and children; how to you too he commits especially the reading of the Scriptures and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting, and if he should often suffer in that way, will no longer be able to bear it, but in this case it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, “Let the word of Christ” be in you, simply, but what? “dwell in you,” and “richly.” — Homily on Colossians 9

John Chrysostom: “In all wisdom, teaching and admonishing one another.” “In all,” says he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly. “The fool,” saith one, “hath said in his heart, There is no God”; and again, “My wounds stink and are corrupt from the face of my foolishness.” For what is more foolish, tell me, than one who indeed wrappeth himself about in his own garments, but regardeth not his brethren that are naked; who feedeth dogs, and careth not that the image of God is famishing; who is merely persuaded that human things are nought, and yet clings to them as if immortal. As then nothing is more foolish than such an one, so is nothing wiser than one that achieveth virtue. For mark; how wise he is, says one. He imparteth of his substance, he is pitiful, he is loving to men, he hath well considered that he beareth a common nature with them; he hath well considered the use of wealth, that it is worthy of no estimation; that one ought to be sparing of bodies that are of kin to one, rather than of wealth. He that is a despiser of glory is wholly wise, for he knoweth human affairs; the knowledge of things divine and human, is philosophy. So then he knoweth what things are divine, and what are human, and from the one he keeps himself, on the other he bestoweth his pains. And he knows how to give thanks also to God in all things, he considers the present life as nothing; therefore he is neither delighted with prosperity, nor grieved with the opposite condition. — Homily on Colossians 9

John Chrysostom: Tarry not, I entreat, for another to teach thee; thou hast the oracles of God. No man teacheth thee as they; for he indeed oft grudgeth much for vainglory’s sake and envy. Hearken, I entreat you, all ye that are careful for this life, and procure books that will be medicines for the soul. If ye will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall thee, dive into them as into a chest of medicines; take thence comfort of thy trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to thee; keep them in thy mind.

This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep ye are, still not without reason, but rational; Paul committeth much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If thou art for ever learning, thou wilt never learn. Do not so come as meaning to be always learning; (for so thou wilt never know;) but so as to finish learning, and to teach others. — Homily on Colossians 9

John Chrysostom: “Teaching,” he saith, “and admonishing one another with psalms and hymns and spiritual songs.” Mark also the considerateness of Paul. Seeing that reading is toilsome, and its irksomeness great, he led them not to histories, but to psalms, that thou mightest at once delight thy soul with singing, and gently beguile thy labors. “Hymns,” he saith, “and spiritual songs.” But now your children will utter songs and dances of Satan, like cooks, and caterers, and musicians; no one knoweth any psalm, but it seems a thing to be ashamed of even, and a mockery, and a joke. There is the treasury house of all these evils. For whatsoever soil the plant stands in, such is the fruit it bears; if in a sandy and salty soil, of like nature is its fruit; if in a sweet and rich one, it is again similar. So the matter of instruction is a sort of fountain. Teach him to sing those psalms which are so full of the love of wisdom; as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, “Blessed is the man that hath not walked in the counsel of the ungodly”; and again, “I have not sat in the council of vanity”; and again, “in his sight a wicked doer is contemned, but he honoreth those that fear the Lord,” of companying with the good, (and these subjects thou wilt find there in abundance,) of restraining the belly, of restraining the hand, of refraining from excess, of not overreaching; that money is nothing, nor glory, and other things such like. — Homily on Colossians 9

John Chrysostom: When in these thou hast led him on from childhood, by little and little thou wilt lead him forward even to the higher things. The Psalms contain all things, but the Hymns again have nothing human. When he has been instructed out of the Psalms, he will then know hymns also, as a diviner thing. For the Powers above chant hymns, not psalms. For “a hymn,” saith one, “is not comely in the mouth of a sinner”; and again, “Mine eyes shall be upon the faithful of the land, that they sit together with me”; and again, “he that worketh haughtiness hath not dwelt in the midst of my house”; and again, “He that walketh in a blameless way, he ministered unto me.” — Homily on Colossians 9

John Chrysostom: What is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? “Glory to God in the highest.” Therefore after the psalmody come the hymns, as a thing of more perfection. “With psalms,” he saith, “with hymns, with spiritual songs, with grace singing in your hearts to God.” He means either this, that God because of grace hath given us these things; or, with the songs in grace; or, admonishing and teaching one another in grace; or, that they had these gifts in grace; or, it is an epexegesis and he means, from the grace of the Spirit. “Singing in your hearts to God.” Not simply with the mouth, he means, but with heedfulness. For this is to “sing to God,” but that to the air, for the voice is scattered without result. Not for display, he means. And even if thou be in the market-place, thou canst collect thyself, and sing unto God, no one hearing thee. For Moses also in this way prayed, and was heard, for He saith, “Why criest thou unto Me?” albeit he said nothing, but cried in thought-wherefore also God alone heard him-with a contrite heart. For it is not forbidden one even when walking to pray in his heart, and to dwell above. — Homily on Colossians 9

Tertullian: Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, mutually sustaining. — To His Wife Book II

Tertullian: Alms (are given) without (danger of ensuing) torment; sacrifices (attended) without scruple; daily diligence (discharged) without impediment: (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. — To His Wife Book II

Colossians 3:17

John Chrysostom: “And whatsoever ye do,” he saith, “in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”

For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same-nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy. — Homily on Colossians 9

John Chrysostom: And what is to “do in word or in deed”? Either requesting or performing anything whatever. Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons saith, “My God give you favor in the sight of the man.” For he that doeth this hath for his ally, God, without whom he durst do nothing. As honored then by being called upon, He will in turn honor by making their business easy. Invoke the Son, give thanks to the Father. For when the Son is invoked, the Father is invoked, and when He is thanked, the Son has been thanked. — Homily on Colossians 9

John Chrysostom: These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. “Thy Name,” he saith, “is ointment poured forth.” He that hath uttered it is straightway filled with fragrance. “No man,” it is said, “can call Jesus Lord, but by the Holy Ghost.” So great things doth this Name Work. If thou have said, In the Name of Father, and Son, and Holy Ghost, with faith, thou hast accomplished everything. See, how great things thou hast done! Thou hast created a man, and wrought all the rest (that cometh) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. “I have honored thee,” He saith, “and have said, Call upon Me”; and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons, and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. “According to Thy greatness,” he saith, “so also is Thy praise.” By this Name hath the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened. We have been regenerated by this Name. This if we have, we beam forth; This maketh both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, &c. — Homily on Colossians 9

Colossians 3:18

Apostolic Constitutions: I have taught wives to love their own husbands, and to fear them as masters, and husbands to observe fidelity to their wives; I have taught masters to treat their slaves with clemency, and slaves to serve their own masters faithfully; — CONSTITUTIONS OF THE HOLY APOSTLES

Augustine of Hippo: Nor can it be doubted that it is more consonant with the order of nature that men should bear rule over women than women over men. It is with this principle in view that the apostle says, “The head of the woman is the man”; and, “Wives, submit yourselves to your own husbands.” .

John Chrysostom: That is, be subject for God’s sake, because this adorneth you, he saith, not them. For I mean not that subjection which is due to a master, nor yet that alone which is of nature, but that for God’s sake. — Homily on Colossians 10

Colossians 3:19

Augustine of Hippo: God forbid that a man who possesses faith should, when he hears the apostle bid men “love their wives,” love that disordered sexual desire in his wife which he ought not to love even in himself. He may know this if he listens to the words of another apostle: “Love not the world, neither the things that are in the world.” .

John Chrysostom: See how again he has exhorted to reciprocity. As in the other case he enjoineth fear and love, so also doth he here. For it is possible for one who loves even, to be bitter. What he saith then is this. Fight not; for nothing is more bitter than this fighting, when it takes place on the part of the husband toward the wife. For the fightings which happen between beloved persons, these are bitter; and he shows that it ariseth from great bitterness, when, saith he, any one is at variance with his own member. To love therefore is the husband’s part, to yield pertains to the other side. If then each one contributes his own part, all stands firm. From being loved, the wife too becomes loving; and from her being submissive, the husband becomes yielding. And see how in nature also it hath been so ordered, that the one should love, the other obey. For when the party governing loves the governed, then everything stands fast. Love from the governed is not so requisite, as from the governing towards the governed; for from the other obedience is due. For that the woman hath beauty, and the man desire, shows nothing else than that for the sake of love it hath been made so. Do not therefore, because thy wife is subject to thee, act the despot; nor because thy husband loveth thee, be thou puffed up. Let neither the husband’s love elate the wife, nor the wife’s subjection puff up the husband. For this cause hath He subjected her to thee, that she may be loved the more. For this cause He hath made thee to be loved, O wife, that thou mayest easily bear thy subjection. Fear not in being a subject; for subjection to one that loveth thee hath no hardship. Fear not in loving, for thou hast her yielding. In no other way then could a bond have been. Thou hast then thine authority of necessity, proceeding from nature; maintain also the bond that proceedeth from love, for this alloweth the weaker to be endurable. — Homily on Colossians 10

Colossians 3:20

Cyril of Jerusalem: But while honoring our heavenly Father, let us also honor the “fathers of our flesh,” since the Lord in the Law and the Prophets has clearly laid this down, saying: “Honor your mother and your father, that it may be well with you, and that you may have a long life in the land.” Let those present who have mothers and fathers pay attention to this command. “Children, obey your parents in all things, for this is pleasing to the Lord.” For our Lord did not say: “He who loves father or mother is not worthy of me,” else what was well written you might interpret falsely out of ignorance, but he added “more than me.”

John Chrysostom: Again he has put that, “in the Lord,” at once laying down the laws of obedience, and shaming them, and casting them down. For this, saith he, is well-pleasing to the Lord. See how he would have us do all not from nature only, but, prior to this, from what is pleasing to God, that we may also have reward. — Homily on Colossians 10

Colossians 3:21

Ambrose of Milan: We have here the message of the Scriptures which declares: “Children, love your fathers; parents, do not provoke your children to anger.” Nature has implanted in beasts the instinct to love their own brood and hold dear their own progeny. But the beasts know nothing of relationsinlaw. Here, parents do not become estranged from their offspring by the act of changing their mates. They know nothing of preferences given to children of a later union to the neglect of those of a former marriage. They are conscious of the value of their pledges and are unacquainted with distinctions in respect to love, to incentives due to hate and to discriminations in acts that involve wrongdoing. Wild creatures have a nature that is simple and one which has no concern in the perversion of truth. And so the Lord has ordained that those creatures to whom he has bestowed a minimum of reason are endowed with the maximum of feeling. — The Six Days of Creation

Gregory the Dialogist: Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to the latter it is enjoined, And ye, fathers, provoke not your children to wrath. Let the former learn how to order their inward thoughts before the eyes of the hidden judge; the latter how also to those that are committed to them to afford outwardly examples of good living. For prelates ought to know that, if they ever perpetrate what is wrong, they are worthy of as many deaths as they transmit examples of perdition to their subjects. Wherefore it is necessary that they guard themselves so much the more cautiously from sin as by the bad things they do they die not alone, but are guilty of the souls of others, which by their bad example they have destroyed. — Pastoral Rule, Part 3, Admonition 5

John Chrysostom: Lo! again here also is subjection and love. And he said not, “Love your children,” for it had been superfluous, seeing that nature itself constraineth to this; but what needed correction he corrected; that the love should in this case also be the more vehement, because that the obedience is greater. For it nowhere lays down as an exemplification the relation of husband and wife; but what? hear the prophet saying, “Like as a father pitieth his children, so the Lord pitied them that fear Him” (Ps. ciii. 13, Sept.) And again Christ saith, “What man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent?” (Matt. vii. 9.)

He hath set down what he knew had the greatest power to seize upon them; and whilst commanding them he has spoken more like a friend; and nowhere does he mention God, for he would overcome parents, and bow their tender affections. That is, “Make them not more contentious, there are occasions when you ought even to give way.” — Homily on Colossians 10

Colossians 3:22

Ambrosiaster: Paul implies that God has created all persons to be freeborn and says this to keep masters from arrogance. Slavery is itself a sign of iniquity in the world, of the curse of Cain. In fact, the wise person is always free, though a slave outwardly, while it is foolish sinners who are the true slaves. .

Apostolic Constitutions: But as for servants, what can we say more than that the slave act with good will toward his master, with the fear of God, though his master be impious and wicked; yet the servant should not comply with requests or commands to worship other gods. And the master should love his servant, although he be his superior. Let him observe in what ways they are equal, even as he is a man. And let him who has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as a master…. In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference in status between the two. — CONSTITUTIONS OF THE HOLY APOSTLES

Apostolic Constitutions: Love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: “not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection.” — CONSTITUTIONS OF THE HOLY APOSTLES

Didache: And ye bondmen shall be subject to your masters as to a type of God, in modesty and fear. — The Didache, Chapter 4

Gregory the Dialogist: Differently to be admonished are servants and masters. Servants, to wit, that they ever keep in view the humility of their condition; but masters, that they lose not recollection of their nature, in which they are constituted on an equality with servants. Servants are to be admonished that they despise not their masters, lest they offend God, if by behaving themselves proudly they gainsay His ordinance: masters, too, are to be admonished, that they are proud against God with respect to His gift, if they acknowledge not those whom they hold in subjection by reason of their condition to be their equals by reason of their community of nature. The former are to be admonished to know themselves to be servants of masters; the latter are to be admonished to acknowledge themselves to be fellow-servants of servants. For to those it is said, Servants, obey your masters according to the flesh; and again, Let as many servants as are under the yoke count their masters worthy of all honour; but to these it is said, And ye, masters, do the same things unto them, forbearing threatening, knowing that both their and your Master is in heaven. — Pastoral Rule, Part 3, Admonition 6

John Chrysostom: And see how always he sets down the names, “wives, children, servants,” being at once a just claim upon their obedience. But that none might be pained, he added, “to your masters according to the flesh.” Thy better part, the soul, is free, he saith; thy service is for a season. It therefore do thou subject, that thy service be no more of constraint. “Not with eye-service, as men-pleasers.” Make, he saith, thy service which is by the law, to be from the fear of Christ. For if when thy master seeth thee not, thou doest thy duty and what is for his honor, it is manifest that thou doest it because of the sleepless Eye. “Not with eye-service,” he saith, “as men-pleasers”; thus implying, “it is you who will have to sustain the damage.” For hear the prophet saying, “God hath scattered the bones of the men-pleasers.” (Ps. liii. 6, Sept.) See then how he spares them, and brings them to order. “But in singleness of heart,” he saith, “fearing God.” For that is not singleness, but hypocrisy, to hold one thing, and act another; to appear one when the master is present, another when he is absent. Therefore he said not simply, “in singleness of heart,” but, “fearing God.” For this is to fear God, when, though none be seeing, we do not aught that is evil; but if we do, we fear not God, but men. Seest thou how he bringeth them to order? — Homily on Colossians 10

Colossians 3:23

John Chrysostom: He desires to have them freed not only from hypocrisy, but also from slothfulness. He hath made them instead of slaves free, when they need not the superintendence of their master for the expression “heartily” means this, “with good will,” not with a slavish necessity, but with freedom, and of choice. And what is the reward? — Homily on Colossians 10

Colossians 3:24

John Chrysostom: For from Him also it is evident that ye shall receive the reward. And that ye serve the Lord is plain from this. — Homily on Colossians 10

Colossians 3:25

Apostolic Constitutions: For there is no respect of persons with God. — CONSTITUTIONS OF THE HOLY APOSTLES

John Chrysostom: Here he confirmeth his former statements. For that his words may not appear to be those of flattery, “he shall receive,” he saith, “the wrong he hath done,” that is, he shall suffer punishment also, “for there is no respect of persons.” For what if thou art a servant? it is no shame to thee. And truly he might have said this to the masters, as he did in the Epistle to the Ephesians. (Eph. vi. 9.) But here he seems to me to be alluding to the Grecian masters. For, what if he is a Greek and thou a Christian? Not the persons but the actions are examined, so that even in this case thou oughtest to serve with good will, and heartily. — Homily on Colossians 10

Tertullian: For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest. — On Exhortation to Chastity