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Colossians III. 18--25.
"Wives, be in subjection to your husbands, as
is fitting in the Lord. Husbands, love your
wives, and be not bitter against them.
Children, obey your parents in all things, for
this is well-pleasing in the Lord. Fathers,
provoke not your children, that they be not
discouraged. Servants, obey in all things them
that are your masters according to the flesh;
not with eye-service, as men-pleasers, but in
singleness of heart, fearing the Lord:
whatsoever ye do, work heartily, as unto the
Lord, and not unto men; knowing that from the
Lord ye shall receive the recompense of the
inheritance: ye serve the Lord Christ. For
he that doeth wrong shall receive again for the
wrong that he hath done: and there is no respect
of persons with God. (Chap. iv. 1.)
Masters, render unto your servants that which
is just and equal; knowing that ye also have a
Master in heaven."
WHY does he not give these commands
everywhere, and in all the Epistles, but only
here, and in that to the Ephesians, and that
to Timothy, and that to Titus? Because
probably there were dissensions in these cities;
or probably they were correct in other respects,
so that it was expedient they should hear about
these things. Rather, however, what he saith
to these, he saith to all. Now in these things
also this Epistle bears great resemblance to
that to the Ephesians, either because it was
not fitting to write about these things to men
now at peace, who needed to be instructed in
high doctrines as yet lacking to them, or
because that for persons who had been comforted
under trials, it were superfluous to hear on
these subjects. So that I conjecture, that in
this place the Church was now well-grounded,
and that these things are said as in finishing.
Ver. 18. "Wives, be in subjection to your
husbands, as is fitting in the Lord."
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.
Ver. 19. "Husbands, love your wives, and
be not bitter against them."
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.
Ver. 20. "Children, obey your parents in
all things, for this is well-pleasing in the
Lord."
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.
Ver. 21. "Fathers, provoke not your
children, that they be not discouraged."
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.)
"Fathers, provoke not your children, that
they be not discouraged."
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."
Next he comes to the third kind of authority.
There is here also a certain love, but that no
more proceeding from nature, as above, but from
habit, and from the authority itself, and the
works done. Seeing then that in this case the
sphere of love is narrowed, whilst that of
obedience is amplified, he dwelleth upon this,
wishing to give to these from their obedience,
what the first have from nature. So that what
he discourseth with the servants alone is not for
their masters' sakes, but for their own also,
that they may make themselves the objects of
tender affection to their masters. But he sets
not this forth openly; for so he would doubtless
have made them supine.
Ver. 22. "Servants," he saith, "obey
in all things your masters according to the
flesh."
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?
Ver. 23. "Whatsoever ye do, work
heartily, as unto the Lord, and not unto
men."
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?
Ver. 24. "Knowing," he saith, "that
from the Lord ye shall receive the recompense of
your inheritance: for ye serve the Lord
Christ."
For from Him also it is evident that ye shall
receive the reward. And that ye serve the Lord
is plain from this.
Ver. 25. "For he that doeth wrong," he
saith, "shall receive again for the wrong that
he hath done."
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.
Chap. iv. 1. "Masters, render unto your
servants that which is just and equal."
What is "just"? What is "equal"? To
place them in plenty of everything, and not
allow them to stand in need of others, but to
recompense them for their labors. For, because
I have said that they have their reward from
God, do not thou therefore deprive them of it.
And in another place he saith, "forbearing
threatening" (Eph. vi. 9), wishing to
make them more gentle; for those were perfect
men; that is, "with what measure ye mete, it
shall be measured unto you." (Matt. vii.
2.) And the words, "there is no respect of
persons," are spoken with a view to these, but
they are assigned to the others, in order that
these may receive them. For when we have said
to one person what is applicable to another, we
have not corrected him so much, as the one who
is in fault. "Ye also," along with them, he
saith. He has here made the service common,
for he saith, "knowing that ye also have a
Master in heaven."
Ver. 2. "Continue in prayer, watching
therein with thanksgiving."
For, since continuing in prayers frequently
makes persons listless, therefore he saith,
"watching," that is, sober, not wandering.
For the devil knoweth, he knoweth, how great a
good prayer is; therefore he presseth heavily.
And Paul also knoweth how careless many are
when they pray, wherefore he saith,
"continue" in prayer, as of somewhat
laborious, "watching therein with
thanksgiving." For let this, he saith, be
your work, to give thanks in your prayers both
for the seen and the unseen, and for His
benefits to the willing and unwilling, and for
the kingdom, and for hell, and for
tribulation, and for refreshment. For thus is
the custom of the Saints to pray, and to give
thanks for the common benefits of all.
I know a certain holy man who prayeth thus. He
used to say nothing before these words, but
thus, "We give Thee thanks for all Thy
benefits bestowed upon us the unworthy, from the
first day until the present, for what we know,
and what we know not, for the seen, for the
unseen, for those in deed, those in word,
those with our wills, those against our wills,
for all that have been bestowed upon the
unworthy, even us; for tribulations, for
refreshments, for hell, for punishment, for
the kingdom of heaven. We beseech Thee to keep
our soul holy, having a pure conscience; an end
worthy of thy lovingkindness. Thou that lovedst
us so as to give Thy Only-Begotten for us,
grant us to become worthy of Thy love; give us
wisdom in Thy word, and in Thy fear.
Only-Begotten Christ, inspire the strength
that is from Thee. Thou that gavest The
Only-Begotten for us, and hast sent Thy
Holy Spirit for the remission of our sins, if
in aught we have wilfully or unwillingly
transgressed, pardon, and impute it not.
Remember all that call upon Thy Name in
truth; remember all that wish us well, or the
contrary, for we are all men." Then having
added the Prayer of the Faithful, he there
ended; having made that prayer, as a certain
crowning part, and a binding together for all.
For many benefits doth God bestow upon us even
against our wills; many also, yea more,
without our knowledge even. For when we pray
for one thing, and He doeth to us the reverse,
it is plain that He doeth us good even when we
know it not.
Ver. 3. "Withal praying for us also."
See his lowlymindedness; he sets himself after
them.
"That God may open to us a door for the word,
to speak the mystery of Christ." He means an
entrance, and boldness in speaking.
Wonderful! The great athlete said not "that
I may be freed from my bonds," but being in
bonds he exhorted others; and exhorted them for
a great object, that himself might get boldness
in speaking. Both the two are great, both the
quality of the person, and of the thing.
Wonderful! how great is the dignity! "The
mystery," he saith, "of Christ." He shows
that nothing was more dearly desired by him than
this, to speak. "For which I am also in
bonds; that I may make it manifest, as I
ought to speak." (Ver. 4.) He means with
much boldness of speech, and withholding
nothing. His bonds display, not obscure him.
With much boldness he means. Tell me, art
thou in bonds, and dost thou exhort others?
Yea, my bonds give me the greater boldness;
but I pray for God's furtherance, for I have
heard the voice of Christ saying, "When they
deliver you up, be not anxious how or what ye
shall speak." (Matt. x. 19.) And see,
how he has expressed himself in metaphor, "that
God may open to us a door for the word";
(see, how unassuming he is; even in his
bonds, how he expresses himself;) that is,
that He would soften their hearts. Still he
said not so; but, "that He would give us
boldness"; out of lowlymindedness he thus
spoke, and that which he had, he asks to
receive.
He shows in this Epistle, why Christ came not
in those times, in that he calleth the former
things "shadow, but the body," saith he,
"is of Christ." So that it was necessary
they should be formed to habits under the
shadow. At the same time also he exhibits the
greatest proof of the love he bears to them;
"in order that ye," he saith, "may hear,
for that reason, 'I am in bonds.'" Again
he sets before us those bonds of his; which I
so greatly love, which rouse up my heart, and
always draw me into longing to see Paul bound,
and in his bonds writing, and preaching, and
baptizing, and catechizing. In his bonds he
was referred to on behalf of the Churches
everywhere; in his bonds he builded up
incalculably. Then was he rather at large.
For hear him saying, "So that most of the
brethren being confident through my bonds are
more abundantly bold to speak the word without
fear." (Phil. i. 14.) And again he
makes the same avowal of himself, saying,
"For when I am weak, then am I strong."
(2 Cor. xii. 10.) Wherefore he said
also, "But the word of God is not bound."
(2 Tim. ii. 9.) He was bound with
malefactors, with prisoners, with murderers;
he, the teacher of the world, he that had
ascended into the third heaven, that had heard
the unspeakable words, was bound. (2 Cor.
xii. 4.) But then was his course the
swifter. He that was bound, was now loosed;
he that was unbound, was bound. For he indeed
was doing what he would; whilst the other
prevented him not, nor accomplished his own
purpose.
What art thou about, O senseless one?
Think-est thou he is a fleshly runner? Doth
he strive in our race-course? His course of
life is in heaven; him that runneth in heaven,
things on earth cannot bind nor hold. Seest
thou not this sun? Enclose his beams with
fetters! stay him from his course! Thou canst
not. Then neither canst thou Paul! Yea,
much less this one than that, for this enjoyeth
more of Providence than that, seeing he beareth
to us light, not such as that is, but the
true.
Where now are they who are unwilling to suffer
aught for Christ? But why do I say
"suffer," seeing that they are unwilling even
to give up their wealth? In time past Paul
also used to bind, and cast into prison; but
since he is become Christ's servant, he
glorieth no more of doing, but of suffering.
And this, moreover, is marvelous in the
Preaching, when it is thus raised up and
increased by the sufferers themselves, and not
by the persecutors. Where hath any seen such
contests as this? He that suffereth ill,
conquers; he that doeth ill, is worsted.
Brighter is this man than the other. Through
bonds the Preaching entered. "I am not
ashamed " (Rom. i. 16), yea, I glory
even, he saith, in preaching The Crucified.
For consider, I pray: the whole world left
those who were at large, and went over to those
that are bound; turning away from the
imprisoners, it honoreth those laden with
chains; hating the crucifiers, it worships the
Crucified.
Not the only marvel is it that the preachers
were fishermen, that they were ignorant; but
that there were also other hindrances,
hindrances too by nature; still the increase was
all the more abundant. Not only was their
ignorance no hindrance; but even it itself
caused the Preaching to be manifested. For
hear Luke saying, "And perceiving that they
were unlearned and ignorant men, they
marveled." (Acts iv. 13.) Not only were
bonds no hindrance, but even of itself this made
them more confident. Not so bold were the
disciples when Paul was at large, as when he
was bound. For he saith, they "are more
abundantly bold to speak the word" of God
"without fear." (Phil. i. 14.) Where
are they that will gainsay the divinity of the
Preaching? Was not their ignorance enough to
procure them to be condemned? Would it not then
in this case too, affright them? For ye know
that by these two passions the many are
possessed, vainglory and cowardice. Suppose
their ignorance suffered them not to feel
ashamed, still the dangers must have put them in
fear.
But, saith one, they wrought miracles. Ye do
believe then that they wrought miracles. But
did they not work miracles? This is a greater
miracle than to work them, if men were drawn to
them without miracles. Socrates too amongst the
Greeks was put in bonds. What then? Did not
his disciples straightway flee to Megara?
Assuredly, why not? They admitted his
arguments about immortality. But see here.
Paul was put in bonds, and his disciples waxed
the more confident, with reason, for they saw
that the Preaching was not hindered. For,
canst thou put the tongue in bonds? hereby
chiefly it runneth. For as, except thou have
bound the feet of a runner, thou hast not
prevented him from running; so, except thou
have bound the tongue of an evangelist, thou
hast not hindered him from running. And as the
former, if thou have bound his loins, runneth
on the rather, and is supported, so too the
latter preacheth the rather, and with greater
boldness.
A prisoner is in fear, when there is nothing
beyond bonds: but one that despiseth death, how
should he be bound? They did the same as if
they had put in bonds the shadow of Paul, and
had gagged its mouth. For it was a fighting
with shadows; for he was both more tenderly
regretted by his friends, and more reverenced by
his enemies, as bearing the prize for courage in
his bonds. And a crown binds the head; but it
disgraces it not, yea rather, it makes it
brilliant. Against their wills they crowned him
with his chain. For, tell me, was it possible
he could fear iron, who braved the adamantine
gates of death?
Come we, beloved, to emulate these bonds. As
many of you women as deck yourselves with
trinkets of gold, long ye for the bonds of
Paul. Not so glitters the collar round your
necks, as the grace of these iron bonds gleamed
about his soul! If any longs for those, let
him hate these. For what communion hath
softness with courage; tricking out of the body
with philosophy? Those bonds Angels
reverence, these they even make a mock of;
those bonds are wont to draw up from earth to
heaven; these bonds draw down to earth from
heaven.
For in truth these are bonds, not those; those
are ornament, these are bonds; these, along
with the body, afflict the soul also; those,
along with the body, adorn as well the soul.
Wouldest thou be convinced that those are
ornament? Tell me which would more have won the
notice of the spectators? thou or Paul? And
why do I say, "thou"? the queen herself who
is all bedecked with gold would not have
attracted the spectators so much; but if it had
chanted that both Paul in his bonds and the
queen had entered the Church at the same time,
all would have removed their eyes from her to
him; and with good reason. For to see a man of
a nature greater than human, and having nought
of man, but an angel upon earth, is more
admirable than to see a woman decked with
finery. For such indeed one may see both in
theaters, and in pageants, and at baths, and
many places; but whoso seeth a man with bonds
upon him, and deeming himself to have the
greatest of ornaments, and not giving way under
his bonds, doth not behold a spectacle of
earth, but one worthy of the heavens. The soul
that is in that way attired looks about,--who
hath seen? who not seen?--is filled with
pride, is possessed with anxious thoughts, is
bound with countless other passions: but he that
hath these bonds on him, is without pride: his
soul exulteth, is freed from every anxious
care, is joyous, hath its gaze on heaven, is
clad with wings. If any one were to give me the
choice of seeing Paul either stooping out of
heaven, and uttering his voice, or out of the
prison, I would choose the prison. For they
of heaven visit him when he is in the prison.
The bonds of Paul were the bond of the
Preaching, that chain of his was its
foundation. Long we for those bonds!
And how, some one says, may this be? If we
break up and dash in pieces these. No good
results to us from these bonds, but even harm.
These will show us as prisoners There; but the
bonds of Paul will loose those bonds; she that
is bound with these here, with those deathless
bonds shall she also be bound There, both hands
and feet; she that has been bound with
Paul's, shall have them in that day as it were
an ornament about her. Free both thyself from
thy bonds, and the poor man from his hunger.
Why rivetest thou fast the chains of thy sins?
Some one saith, flow? When thou wearest gold
whilst another is perishing, when thou, to get
thee vainglory, takest so much gold, whilst
another hast not even what to eat, hast thou not
wedged fast thy sins? Put Christ about thee,
and not gold; where Mammon is, there Christ
is not, where Christ is, there Mammon is
not. Wouldest not thou put on the King of all
Himself? If one had offered thee the purple,
and the diadem, wouldest thou not have taken
them before all the gold in the world? I give
thee not the regal ornaments, but I offer thee
to put on the King Himself. And how can one
put Christ on, doth any say? Hear Paul
saying, "As many of you as were baptized into
Christ, did put on Christ." (Gal. iii.
27.) Hear the Apostolical precept, "Make
not provision for the flesh to fulfill the lusts
thereof." from. xiii. 14.) Thus doth one
put on Christ, if one provide not for the flesh
unto its lusts. If thou have put on Christ,
even the demons will fear thee; but if gold,
even men will laugh thee to scorn: if thou have
put on Christ, men also will reverence thee.
Wouldest thou appear fair and comely? Be
content with the Creator's fashioning. Why
dost thou overlay these bits of gold, as if
about to put to rights God's creation?
Wouldest thou appear comely? Clothe thee in
alms; clothe thee in benevolence; clothe thee
in modesty, humbleness. These are all more
precious than gold; these make even the
beautiful yet more comely; these make even the
ill formed to be well formed. For when any one
looks upon a countenance with good will, he
gives his judgment from love; but an evil
woman, even though she be beautiful, none can
call beautiful; for the mind being confounded
pronounceth not its sentence aright.
That Egyptian woman of old was adorned;
Joseph too was adorned; which of them was the
more beautiful? I say not when she was in the
palace, and he in the prison. He was naked,
but clothed in the garments of chastity; she was
clothed, but more unseemly than if she had been
naked; for she had not modesty. When thou hast
excessively adorned thee, O woman, then thou
art become more unseemly than a naked one; for
thou hast stripped thee of thy fair adorning.
Eve also was naked; but when she had clothed
herself, then was she more unseemly, for when
she was naked indeed, she was adorned with the
glory of God; but when she had clothed herself
with the garment of sin, then was she unseemly.
And thou, when arraying thyself in the garment
of studied finery, dost then appear more
unseemly. For that costliness availeth not to
make any appear beautiful, but that it is
possible even for one dressed out to be even more
unseemly than if naked, tell me now; if thou
hadst ever put on the dresses of a piper or a
flute-player, would it not have been
unseemliness? And yet those dresses are of
gold; but for this very reason it were
unseemliness, because they are of gold. For
the costliness suits well with people on the
stage, tragedians, players, mimes, dancers,
fighters with wild beasts; but to a woman that
is a believer, there are given other robes from
God, the Only-Begotten Son of God
Himself. "For," he saith, "as many as
were baptized into Christ, did put on
Christ." (Gal. iii. 27.) Tell me, if
one had given thee kingly apparel, and thou
hadst taken a beggar's dress, and put this on
above it, wouldest thou not, besides the
unseemliness, have also been punished for it?
Thou hast put on the Lord of Heaven, and of
the Angels, and art thou still busied about
earth?
I have spoken thus, because love of ornament is
of itself a great evil, even were no other
gendered by it, and it were possible to hold it
without peril, (for it inciteth to vainglory
and to pride,) but now many other evils are
gendered by finery, evil suspicions,
unseasonable expenses, evil speakings,
occasions of rapacity. For why dost thou adorn
thyself? Tell me. Is it that thou mayest
please thy husband? Then do it at home. But
here the reverse is the case. For if thou
wouldest please thine own husband, please not
others; but if thou please others, thou wilt
not be able to please thine own. So that thou
shouldest put away all thine ornaments, when
thou goest to the forum or proceedest to the
church. Besides, please not thy husband by
those means which harlots use, but by those
rather which wives that are free employ. For
wherein, tell me, doth a wife differ from a
harlot? In that the one regardeth one thing
only, namely, that by the beauty of her person
she may attract to herself him whom she loves;
whilst the other both ruleth the house, and
shareth in the children, and in all other
things.
Hast thou a little daughter? look to it lest
she inherit the mischief, for they are wont to
form their manners according to their nurture,
and to imitate their mothers' behavior. Be a
pattern to thy daughter of modesty, deck thy
self with that adorning, and see that thou
despise the other; for that is in truth an
ornament, the other a disfigurement. Enough
has been said. Now God that made the world,
and hath given to us the ornament of the soul,
adorn us, and clothe us with His own glory,
that all shining brightly in good works, and
living unto His glory, we may send up glory to
the Father, and to the Son, and to the Holy
Spirit, now and always,
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