Colossians — Editorial Guide

Editorial guide

This reading edition follows the Saints-priority English text. Source chapter and verse labels are retained, including textual additions and numbered gaps. Square or double brackets signal textual or translation qualifications retained from the companion edition. This is a V1 working translation awaiting specialist review.

Companion translation and editorial notes:

Textual and reception notes

Review date:

All ninety-five selected verses were reviewed against the publisher’s SBLGNT Greek text. The existing English reading is retained. Textual observations explain the selected wording and difficult constructions; this review is not a new manuscript collation. R01–R19 identify Chrysostom’s exposition of the stated verse groups, not separate claims that he discusses every clause individually. R20–R22 document additional explicit uses. English presentations of patristic works were checked; their Greek originals were not collated. The reception register records verified examples, without claiming to exhaust Christian reception.

Notes on chapter 1

1:1 Apostle modifies Paul, while Timothy is the brother and co-sender. Through God’s will identifies the source of Paul’s commission; it does not make Timothy a second grammatical subject of apostle. Reception: R01 (John Chrysostom, 1:1–2).

1:2 Saints and faithful brothers describe the recipients together; in Christ and in Colossae name different relationships. The selected greeting ends with God our Father, without an added Lord Jesus Christ formula. Reception: R01 (John Chrysostom, 1:1–2).

1:3 God is identified as the Father of our Lord Jesus Christ. The participle praying accompanies the thanksgiving; always can be heard with the prayer or with the whole thankful action. Reception: R02 (John Chrysostom, 1:3–8).

1:4 Faith is directed toward Christ Jesus; love extends to all the saints. The repeated article distinguishes the two objects of the report instead of reducing love to confidence in Christ. Reception: R02 (John Chrysostom, 1:3–8).

1:5 Because of the hope connects the heavenly hope with the preceding thanksgiving and love. Laid up denotes what is reserved for the recipients, and the gospel is appositional to the word of truth. Reception: R02 (John Chrysostom, 1:3–8).

1:6 The gospel is the subject of bearing fruit and growing, first throughout the world and then among the recipients. In truth qualifies their recognition of God’s grace, not a second kind of grace. Reception: R02 (John Chrysostom, 1:3–8).

1:7 The selected Greek has on our behalf. Epaphras is a beloved fellow slave and faithful servant of Christ; do not identify him with Philippians’ Epaphroditus. The English homily presentation has your behalf, a reading not imported here. Reception: R02 (John Chrysostom, 1:3–8).

1:8 The who-clause refers to Epaphras, the reporter of their love. In the Spirit qualifies that love, without turning Epaphras’s report into an additional speech by the Spirit. Reception: R02 (John Chrysostom, 1:3–8).

1:9 The requested fullness concerns knowledge of God’s will. Spiritual qualifies wisdom and understanding; the prayer asks for informed discernment, with its practical purpose supplied in the next verse. Reception: R03 (John Chrysostom, 1:9–14).

1:10 The infinitive to walk states the purpose or outcome of the prayer. Bearing fruit in every good work and growing in knowledge describe that walk; knowledge and conduct remain joined. Reception: R03 (John Chrysostom, 1:9–14).

1:11 Strengthened is passive, and the measure is His glorious might. Endurance and patience are the intended results. With joy may attach here or to the thanksgiving beginning verse twelve; the division is editorial. Reception: R03 (John Chrysostom, 1:9–14); R20 (John Bunyan, 1:11).

1:12 The selected text says made you fit, followed by us in verse thirteen. The inheritance is literally a share in the lot of the saints in the light; fitness is God’s gift, not a stated achievement. Reception: R03 (John Chrysostom, 1:9–14).

1:13 The Father continues as the understood subject of rescued and transferred. Authority of darkness and kingdom of His beloved Son form the opposed domains; Son of His love is the literal genitive construction. Reception: R03 (John Chrysostom, 1:9–14). Augustine, City of God XVIII.31, explicitly reuses Colossians 1:13 while interpreting Obadiah 17 and 21 as the apostles bringing Gentile believers into the Lord’s kingdom. This is a Christian typological application of Obadiah, not an alternative wording of either biblical passage.

1:14 In whom refers to the Son. Forgiveness of sins explains redemption in apposition. Through His blood is absent from this selected verse and must not be supplied from Ephesians 1:7. Reception: R03 (John Chrysostom, 1:9–14).

1:15 Image and firstborn are distinct predicates of the Son. Firstborn of all creation preserves the genitive and does not substitute first-created; the explanatory because-clause in verse sixteen governs interpretation. Reception: R04 (John Chrysostom, 1:15–20); R22 (Athanasius of Alexandria, 1:15–18).

1:16 The sequence in Him, through Him, and for Him preserves three prepositional relations. All things includes the named heavenly powers; the Greek has no other limiting the scope to all other things. Reception: R04 (John Chrysostom, 1:15–20); R22 (Athanasius of Alexandria, 1:15–18).

1:17 He is before all things states priority without specifying temporal priority alone. Hold together conveys the perfect verb’s continuing result: creation’s coherence is located in Him. Reception: R04 (John Chrysostom, 1:15–20); R22 (Athanasius of Alexandria, 1:15–18).

1:18 The Church identifies the body in apposition. Beginning and firstborn from the dead lead to the purpose that He hold first place in everything; from the dead is not simply of the dead. Reception: R04 (John Chrysostom, 1:15–20); R22 (Athanasius of Alexandria, 1:15–18).

1:19 God in the English makes explicit the understood personal subject of was pleased; the Greek leaves that subject unexpressed. Taking all the fullness itself as the grammatical subject is an alternative construal; neither adds a missing divine title to the source. Reception: R04 (John Chrysostom, 1:15–20).

1:20 Peace is made through the blood of His cross. The selected edition brackets the second through Him; those brackets remain. Earthly and heavenly things both stand within the stated reconciliation, whose final scope requires interpretation. Reception: R04 (John Chrysostom, 1:15–20).

1:21 You introduces an interrupted construction: formerly alienated and hostile in mind describes the recipients before the passive verb of verse twenty-two. Evil deeds express their hostility in conduct, not merely an intellectual disagreement. Reception: R05 (John Chrysostom, 1:21–25).

1:22 The selected verb is second-person passive: you have been reconciled. His fleshly body and death name the means, followed by the aim of holy presentation. The homily’s English active quotation is reception evidence, not authority to replace this reading. Reception: R05 (John Chrysostom, 1:21–25).

1:23 If indeed keeps the stated condition attached to the promised presentation. Grounded and steadfast are construction images; the gospel’s proclamation in all creation is the letter’s own universal language, not a modern survey claim. Reception: R05 (John Chrysostom, 1:21–25).

1:24 The lack concerns the afflictions of Christ filled up in Paul’s flesh for Christ’s body, the Church. The verse does not grammatically identify a deficiency in the efficacy of Christ’s atoning death; that claim would be interpretation. Reception: R05 (John Chrysostom, 1:21–25).

1:25 Stewardship was given by God for the recipients. To fulfill the word of God can signify carrying out its commission or bringing its proclamation to fullness; the clause does not say that Paul adds missing Scripture. Reception: R05 (John Chrysostom, 1:21–25).

1:26 The mystery stands in apposition to God’s word from verse twenty-five. Hidden across ages and generations is contrasted with now manifested to His saints; mystery is a disclosed divine purpose here. Reception: R06 (John Chrysostom, 1:26–2:5).

1:27 Christ in you may also mean Christ among you, since you is plural and the context names the Gentiles. The hope of glory identifies the significance of Christ’s presence, rather than another concealed object. Reception: R06 (John Chrysostom, 1:26–2:5).

1:28 The repeated every person gives the proclamation, admonition, and teaching their inclusive scope. Mature renders teleios in the goal of presenting each person in Christ; it need not mean flawless performance. Reception: R06 (John Chrysostom, 1:26–2:5).

1:29 Paul labors and struggles, while the effective working belongs to Christ and operates in him with power. The syntax holds human effort and divine enabling together without making either verb redundant. Reception: R06 (John Chrysostom, 1:26–2:5).

Notes on chapter 2

2:1 The struggle extends to the Colossians, Laodiceans, and those who have not seen Paul’s face in the flesh. This wording does not by itself prove that he personally founded either congregation. Reception: R06 (John Chrysostom, 1:26–2:5).

2:2 The selected compact ending is the mystery of God, Christ; the apposition identifies Christ with the disclosed mystery. Expanded Father-and-Christ formulas in other presentations are not supplied. Hearts joined in love lead toward assured understanding. Reception: R06 (John Chrysostom, 1:26–2:5).

2:3 In whom refers to Christ in verse two. All the treasures of wisdom and knowledge are hidden in Him: hidden locates their store, while the surrounding disclosure language prevents assuming they are unavailable. Reception: R06 (John Chrysostom, 1:26–2:5).

2:4 Persuasive speech is the means by which someone might deceive them. This is a warning about plausible misdirection, not a prohibition of all reasoned explanation or eloquent preaching. Reception: R06 (John Chrysostom, 1:26–2:5).

2:5 Absent in flesh and present in spirit describe Paul’s relation to the assembly. Order and firmness give the sentence disciplined, potentially military coloring, without naming a specific church office or rite. Reception: R06 (John Chrysostom, 1:26–2:5).

2:6 The received content is Christ Jesus the Lord Himself, not only an abstract system. The command to walk in Him connects their continuing conduct with that original reception. Reception: R07 (John Chrysostom, 2:6–10).

2:7 Rooted is a completed planting image; being built up and established describe continuing formation. Just as you were taught anchors growth in received instruction, with thanksgiving as its accompanying abundance. Reception: R07 (John Chrysostom, 2:6–10).

2:8 The warning qualifies philosophy by empty deceit and its human/worldly standard. Elements of the world can denote basic principles or cosmic powers; the phrase does not securely identify one reconstructed sect. Reception: R07 (John Chrysostom, 2:6–10).

2:9 Fullness is qualified by deity, a stronger noun than a vague godlike quality. Bodily describes how it dwells in Christ; the reading does not replace this adverb with an explanation of the incarnation. Reception: R07 (John Chrysostom, 2:6–10).

2:10 You have been filled uses a completed passive construction dependent on Him. Christ is head over every rule and authority; believers’ fullness is derivative and is not called independent deity. Reception: R07 (John Chrysostom, 2:6–10).

2:11 The circumcision is not made by hands and involves putting off the body of the flesh. The selected source has no added of sins. Circumcision of Christ can denote His act or association with Him; the genitive remains compact. Reception: R08 (John Chrysostom, 2:11–15).

2:12 Burial in baptism leads to being raised through faith in God’s working, specifically His raising Christ. In which naturally points to baptism; in whom, referring to Christ, is also grammatically possible. Reception: R08 (John Chrysostom, 2:11–15).

2:13 God is the understood agent carried from verse twelve. The sentence moves from you made alive to us forgiven; preserving that change prevents a silent harmonization of its pronouns. Reception: R08 (John Chrysostom, 2:11–15).

2:14 Cheirographon denotes a handwritten record, often an acknowledgment of debt. The decrees make its adverse force explicit, but the verse does not identify the record exclusively as a particular legal code. Reception: R08 (John Chrysostom, 2:11–15).

2:15 The middle verb is rendered stripped the rulers and authorities; stripped them off Himself is an alternative construal. In it most naturally recalls the cross, though in Him is possible. The triumph image does not identify every power by name. Reception: R08 (John Chrysostom, 2:11–15).

2:16 Food, drink, festival, new moon, and sabbaths define the matters over which judgment is forbidden. In part of or with respect to is the idiom behind regarding; the calendar terms retain their distinct scopes. Reception: R09 (John Chrysostom, 2:16–23).

2:17 Shadow and body are the Greek contrast, with body belonging to Christ. Reality expresses the metaphor’s force, but the literal body image is retained; the sentence is not a calendar for dating fulfillment. Reception: R09 (John Chrysostom, 2:16–23).

2:18 The selected source says what he has seen, without not. Worship of angels permits different genitive construals; entering into or dwelling on visions remains difficult. The homily’s English not-seen wording is not imported. Reception: R09 (John Chrysostom, 2:16–23).

2:19 Not holding fast the Head describes the same self-exalting person. The whole body receives supply and cohesion through joints and ligaments; growth of God signifies growth given or effected by God. Reception: R09 (John Chrysostom, 2:16–23).

2:20 If you died with Christ challenges continued submission to worldly decrees. The elements are the same disputed term as in verse eight; living in the world is the opponents’ assumed governing sphere, not mere physical existence. Reception: R09 (John Chrysostom, 2:16–23).

2:21 These three prohibitions are cited as the decrees being challenged, rather than commands newly imposed by Paul. The verbs differ in force, but a rigid escalation from touch to grasp is not required. Reception: R09 (John Chrysostom, 2:16–23).

2:22 The which-clause concerns things consumed or destroyed through use. Human commands and teachings explain the source of the regulations; this is not a statement that every bodily discipline is intrinsically corrupt. Reception: R09 (John Chrysostom, 2:16–23).

2:23 The final syntax is difficult. Of no value against indulgence is the retained provisional construal; honor, bodily treatment, and gratification can be related differently. The apparent wisdom is conceded rhetorically, not endorsed as effective sanctification. Reception: R09 (John Chrysostom, 2:16–23).

Notes on chapter 3

3:1 If then you were raised with Christ resumes the baptismal argument. Seek the things above is grounded in Christ’s position at God’s right hand; it does not name a geographical route of ascent. Reception: R10 (John Chrysostom, 3:1–4).

3:2 Set your minds renders a verb of orientation, concern, and judgment, not thinking alone. The contrast above and on earth gains moral content from the conduct specified in verses five onward. Reception: R10 (John Chrysostom, 3:1–4).

3:3 You died is followed by the perfect passive your life has been hidden. With Christ in God locates the believers’ present security; hidden life is distinguished from its future manifestation in the next verse. Reception: R10 (John Chrysostom, 3:1–4); R21 (John Bunyan, 3:3–4).

3:4 The selected source reads Christ, your life, not our life. His manifestation and the believers’ manifestation with Him are coordinated future events; in glory characterizes their shared appearing. Reception: R10 (John Chrysostom, 3:1–4); R21 (John Bunyan, 3:3–4).

3:5 Put to death your earthly members is unfolded by the list of vices, not an instruction to injure body parts. Greed is singled out as idolatry; the relative clause agrees with greed. Reception: R11 (John Chrysostom, 3:5–11).

3:6 Because of these things refers to the preceding vices. The selected text includes upon the sons of disobedience without brackets; the translation preserves this wording rather than shortening the verse. Reception: R11 (John Chrysostom, 3:5–11).

3:7 In which may refer to the vices or, less directly, the people just named. Walked and lived mark the recipients’ former pattern, preparing the contrast with now in verse eight. Reception: R11 (John Chrysostom, 3:5–11).

3:8 Put away resumes the clothing metaphor with anger, rage, malice, slander, and abusive speech. From your mouth naturally concerns the spoken offenses; the list is not collapsed into a single emotion. Reception: R11 (John Chrysostom, 3:5–11).

3:9 Do not lie is plural and reciprocal. Having put off the old human being with his practices gives the ground for the command; the human figure’s pronoun is not a divine referent. Reception: R11 (John Chrysostom, 3:5–11).

3:10 The new human being is being renewed, a continuing passive process directed toward knowledge and the Creator’s image. The singular who created him refers to the Creator, while him refers to the new human being. Reception: R11 (John Chrysostom, 3:5–11).

3:11 Greek/Jew, circumcision/uncircumcision, barbarian/Scythian, and slave/free retain the named distinctions. Christ is all and in all expresses their reordered relation in this new humanity, without changing slave into employee. Reception: R11 (John Chrysostom, 3:5–11).

3:12 Chosen, holy, and beloved describe the addressees before the command to clothe themselves in virtues. Compassion is literally inward parts of mercy; the idiom concerns deep affection rather than anatomy. Reception: R12 (John Chrysostom, 3:12–15).

3:13 Bearing with and forgiving are reciprocal participles explaining the clothing command. The selected model is the Lord forgave you, not Christ in this clause; the final so also you leaves forgive understood. Reception: R12 (John Chrysostom, 3:12–15).

3:14 Above all these continues the clothing image with love. Bond of maturity or completeness describes its unifying function; the genitive does not by itself decide whether love creates or exemplifies perfection. Reception: R12 (John Chrysostom, 3:12–15).

3:15 The selected text names the peace of Christ, not of God. Let it rule uses the language of deciding or arbitrating; called in one body makes this a communal as well as inward instruction. Reception: R12 (John Chrysostom, 3:12–15).

3:16 The source distinguishes the word of Christ from singing to God. In all wisdom can attach to the dwelling or the teaching; with gratitude also carries the idiom of grace. Punctuation clarifies without claiming an original punctuation system. Reception: R13 (John Chrysostom, 3:16–17).

3:17 Whatever you do in word or deed has comprehensive scope. The name is that of the Lord Jesus, while thanksgiving is directed to God the Father through Him; these relations remain distinct. Reception: R13 (John Chrysostom, 3:16–17).

3:18 The direct address is to wives, with be subject as the command and fitting in the Lord as its stated qualification. The household context establishes husbands as the relation intended, without adding an unlimited civil rule. Reception: R14 (John Chrysostom, 3:18–21).

3:19 The husbands’ command joins love with the prohibition against becoming bitter toward their wives. The passive-shaped verb has an intransitive sense here; it is not a command for wives to prevent bitterness. Reception: R14 (John Chrysostom, 3:18–21).

3:20 Children are addressed directly and parents is plural. In everything is retained alongside the stated reason pleasing in the Lord; interpretation of particular conflicts requires more than deleting either phrase. Reception: R14 (John Chrysostom, 3:18–21).

3:21 Fathers are the grammatical addressees. Do not provoke or embitter your children is directed toward avoiding their discouragement; the purpose clause exposes the harm of the forbidden treatment. Reception: R14 (John Chrysostom, 3:18–21).

3:22 Douloi means slaves, and the masters are according to the flesh. Eye-service and people-pleasing contrast with sincerity and fear of the Lord; a modern employment vocabulary would obscure the historical relation. Reception: R15 (John Chrysostom, 3:22–4:1).

3:23 Whatever you do resumes the slaves’ address and commands work from the soul, rendered heartily. As for the Lord and not for people changes its ultimate orientation without erasing the human recipients of the work. Reception: R15 (John Chrysostom, 3:22–4:1).

3:24 The inheritance is the reward received from the Lord. You serve the Lord Christ can be read as an indicative affirmation or an imperative; the retained wording leaves the practical force apparent. Reception: R15 (John Chrysostom, 3:22–4:1).

3:25 The wrongdoer will receive back the wrong done; the subject is not restricted by the noun to either slave or master. No partiality connects the warning with the masters’ accountability in the following verse. Reception: R15 (John Chrysostom, 3:22–4:1).

Notes on chapter 4

4:1 Masters must provide what is just and equitable to slaves. Isotēs can denote equality or fairness; equitable retains the relation’s ethical demand without pretending the word states a complete abolition program. Reception: R15 (John Chrysostom, 3:22–4:1).

4:2 Continue steadfastly, keep watch, and thanksgiving are joined in the prayer instruction. Watching describes attentive perseverance here; the verse does not specify a compulsory hour or length of prayer. Reception: R16 (John Chrysostom, 4:2–4).

4:3 The prayer is for an opened door for the word, that Paul and his coworkers may speak the mystery of Christ. Because of which I am bound identifies the proclamation as the occasion of his imprisonment. Reception: R16 (John Chrysostom, 4:2–4).

4:4 Make it manifest continues the request for proclamation. As I ought to speak concerns the fitting disclosure of the mystery, rather than an assurance that every desired opportunity has already opened. Reception: R16 (John Chrysostom, 4:2–4).

4:5 Those outside are people outside the believing community. Buying up the opportunity preserves the commercial metaphor applied to kairos, an occasion or season; it is not simply a command to maximize clock time. Reception: R17 (John Chrysostom, 4:5–6).

4:6 Grace and salt season speech, with knowing how to answer each person as the purpose or result. Each person makes discernment particular; the verse supplies no single formula for every conversation. Reception: R17 (John Chrysostom, 4:5–6).

4:7 Tychicus will report Paul’s circumstances. Beloved brother, faithful servant, and fellow slave are three descriptions in the Lord; their different nouns are preserved rather than reduced to one office title. Reception: R18 (John Chrysostom, 4:7–11).

4:8 The selected purpose is that you may know our circumstances, not that he may know yours. I sent is an epistolary aorist naturally read from the recipients’ perspective; encouragement accompanies the news. Reception: R18 (John Chrysostom, 4:7–11).

4:9 Onesimus accompanies Tychicus and is called faithful, beloved, and one of you. They will report all the things here is plural; the verse itself does not narrate the circumstances of Onesimus’s enslavement. Reception: R18 (John Chrysostom, 4:7–11).

4:10 Mark is Barnabas’s cousin, not nephew. The relative clause refers to Mark and the conditional instruction concerns his welcome. Aristarchus’s fellow-prisoner title is retained without reconstructing a particular arrest. Reception: R18 (John Chrysostom, 4:7–11).

4:11 Jesus called Justus is a human coworker. These alone most naturally limits the coworkers from the circumcision just named; it does not cancel the Gentile coworkers mentioned elsewhere in the greeting. Reception: R18 (John Chrysostom, 4:7–11).

4:12 The selected title is slave of Christ, without an added Jesus. Epaphras struggles in prayer for their maturity and full assurance in all God’s will; fully assured reflects the selected participle, not a substituted completed. Reception: R19 (John Chrysostom, 4:12–18).

4:13 Paul testifies to Epaphras’s much labor for three neighboring communities. Ponos denotes toil or distress, not the alternative zeal; the place names remain Colossae’s recipients, Laodicea, and Hierapolis. Reception: R19 (John Chrysostom, 4:12–18).

4:14 Luke is described as the beloved physician; Demas receives only a greeting. Identifying this Luke with the Evangelist belongs to historical reception and is not supplied as an additional title in the verse. Reception: R19 (John Chrysostom, 4:12–18).

4:15 The selected source has feminine Nympha and her house. The house church is greeted with the Laodicean believers; masculine or plural forms in another presentation must not displace the selected reading. Reception: R19 (John Chrysostom, 4:12–18).

4:16 The letter from Laodicea is described by its route, not explicitly identified by author or title. Exchange and public reading are commanded; the verse does not authorize reconstructing a missing letter as canonical text. Reception: R19 (John Chrysostom, 4:12–18).

4:17 Archippus is told to attend to the ministry he received in the Lord and fulfill it. The verse does not name his office, congregation, or a particular failure, so those details are not inserted. Reception: R19 (John Chrysostom, 4:12–18).

4:18 The greeting is marked as Paul’s own handwriting. Remember my chains joins the final grace wish; the selected source has no concluding Amen, which is therefore not appended. Reception: R19 (John Chrysostom, 4:12–18).

Reception and source register

Patristic presentation and selected text: the English homilies sometimes quote different wording, including 1:7 your behalf, 1:12 us, 1:22 an active verb, 2:2 an expanded divine-name formula, 2:18 not seen, 3:13 Christ, 3:15 God, 4:8 a reversed news-gathering purpose, and 4:12–18 Christ Jesus, zeal, masculine/plural house-host forms, and a final Amen. These English quotations are not independent proof of Chrysostom’s Greek text and do not replace SBLGNT. The homily presentation’s Epaphroditus language likewise does not establish an identification with Epaphras.

Textual source: Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010), publisher’s Colossians data file. The fresh source download matches the recovered source byte for byte (SHA-256 665ef40dbc19bacf2b2642aa0bfc265e3cfab3f37b5757ea1ff69bdaf968bd08). SBLGNT square brackets at 1:20 are retained; apparatus boundary marks in the source file are not added as uncertainty brackets.

Reception editions: Chrysostom, Homilies on Colossians, translated by John A. Broadus, Nicene and Post-Nicene Fathers, First Series, volume thirteen (1889), New Advent presentation; Athanasius, Discourses Against the Arians, Newman–Robertson English translation, NPNF, Second Series, volume four (1892), New Advent presentation; Bunyan, Grace Abounding, numbered autobiographical text reproduced by Bible Truth Publishers. Summaries are paraphrases; quotations and doctrinal applications are distinguished from translation decisions.

R01 · Colossians 1:1–2. John Chrysostom, Homily 1 on Colossians, exposition of 1:1–2. Direct exposition: he grounds Paul’s commission in God’s will and treats the recipients’ holiness and kinship as gifts. He notices the greeting’s omission of Christ’s name after the Father.

R02 · Colossians 1:3–8. John Chrysostom, Homily 1 on Colossians, exposition of 1:3–8. Passage exposition: thanksgiving for reported faith leads to praise of love for all saints, heavenly hope, fruitful gospel growth, and Epaphras’s trustworthy report of spiritual love.

R03 · Colossians 1:9–14. John Chrysostom, Homily 2 on Colossians, exposition of 1:9–14. Passage exposition: knowledge must issue in worthy conduct and endurance. He connects joy with thanksgiving and emphasizes the Father’s making believers fit for the inheritance, rescuing them, and granting forgiveness in the Son.

R04 · Colossians 1:15–20. John Chrysostom, Homily 3 on Colossians, exposition of 1:15–20. Passage exposition: image signifies the Son’s likeness to the Father; firstborn is distinguished from first-created because all creation depends on Him. His headship and resurrection primacy lead to the fullness dwelling in Him and peace joining earth and heaven through the cross.

R05 · Colossians 1:21–25. John Chrysostom, Homily 4 on Colossians, exposition of 1:21–25. Passage exposition: reconciliation overturns willing hostility and seeks a holy, steadfast people. Paul’s sufferings express Christ’s continuing care for His body through His servant; the stewardship concerns the Gentile mission.

R06 · Colossians 1:26–2:5. John Chrysostom, Homily 5 on Colossians, exposition of 1:26–2:5. Passage exposition: the hidden purpose is disclosed among Gentiles in Christ. Admonition aims at every person’s maturity; Paul’s struggle is sustained by divine power. Love joins hearts in assured knowledge, and disciplined faith resists persuasive deception.

R07 · Colossians 2:6–10. John Chrysostom, Homily 6 on Colossians, exposition of 2:6–10. Passage exposition: believers must remain rooted in the Christ they received. He takes the deceptive worldly elements to include sun and moon, while Christ’s fullness and supremacy render rival powers inadequate.

R08 · Colossians 2:11–15. John Chrysostom, Homily 6 on Colossians, exposition of 2:11–15. Passage exposition: spiritual circumcision and baptism signify the removal of the old sinful life and resurrection through faith in God. For the canceled record he offers Sinai’s pledge or Adam’s obligation as alternatives; the cross publicly defeats hostile powers.

R09 · Colossians 2:16–23. John Chrysostom, Homily 7 on Colossians, exposition of 2:16–23. Passage exposition: he opposes food and calendar judgments, treats angelic intermediaries as a displacement of the Head, and contrasts bodily rules’ apparent wisdom with the honor due the body. His interpretation does not settle every disputed phrase.

R10 · Colossians 3:1–4. John Chrysostom, Homily 7 on Colossians, exposition of 3:1–4. Passage exposition and exhortation: resurrection with Christ redirects desire above; the life now concealed will appear with Him in glory. This future honor sustains believers amid present dishonor.

R11 · Colossians 3:5–11. John Chrysostom, Homily 8 on Colossians, exposition of 3:5–11. Passage exposition: putting the members to death attacks vices, not bodily substance. Baptism calls for continuing moral effort; renewal in knowledge places ethnic and social distinctions under Christ’s presence.

R12 · Colossians 3:12–15. John Chrysostom, Homily 8 on Colossians, exposition of 3:12–15. Passage exposition: compassion should resemble parental tenderness; forgiveness follows Christ’s example. Love binds the virtues together, and peace acts as an arbiter against retaliatory anger.

R13 · Colossians 3:16–17. John Chrysostom, Homily 9 on Colossians, exposition of 3:16–17. Direct exposition and household application: laypeople with spouses and children must study Scripture earnestly and teach psalms. The indwelling word supplies resources for adversity, and ordinary words and deeds belong under the Lord’s name and thanksgiving.

R14 · Colossians 3:18–21. John Chrysostom, Homily 10 on Colossians, exposition of 3:18–21. Passage exposition: reciprocal household duties exclude marital bitterness and domineering conduct. Love accompanies the wife’s submission; children’s obedience is joined to the father’s duty to avoid discouraging them.

R15 · Colossians 3:22–4:1. John Chrysostom, Homily 10 on Colossians, exposition of 3:22–4:1. Passage exposition: slaves serve an unseen Master who rewards without partiality. Masters must provide adequately and recompense labor; the prospect of divine reward does not excuse withholding what workers need.

R16 · Colossians 4:2–4. John Chrysostom, Homily 10 on Colossians, exposition of 4:2–4. Passage exposition: prayer requires wakeful attention and thanksgiving. Paul asks for an opening to proclaim the mystery, rather than making release from his chains the petition’s object.

R17 · Colossians 4:5–6. John Chrysostom, Homily 11 on Colossians, exposition of 4:5–6. Direct exposition: wise witness avoids needless hostility. Gracious speech seasoned with salt answers particular hearers with discernment, without becoming either harsh or weak.

R18 · Colossians 4:7–11. John Chrysostom, Homily 11 on Colossians, exposition of 4:7–11. Passage exposition: trusted couriers supply news not written in the letter. Calling Onesimus a beloved brother honors him; the prisoner and fellow workers receive praise, while the instruction concerning Mark seeks a welcome.

R19 · Colossians 4:12–18. John Chrysostom, Homily 12 on Colossians, exposition of 4:12–18. Passage exposition: Epaphras’s prayer shows loving effort; hospitality, exchanged letters, and Archippus’s diligence serve the churches. He identifies Luke as the Evangelist and reports an opinion that the Laodicean letter was written to Paul; neither point is supplied by this verse alone. Paul’s handwritten greeting and chains become an exhortation to endurance.

R20 · Colossians 1:11. John Bunyan, Grace Abounding to the Chief of Sinners, “A Brief Account of the Author’s Imprisonment,” §324. Explicit citation and application: before his imprisonment, Bunyan repeatedly prayed from this verse for strength, patience, and endurance with joy. He describes the verse as preparation for the suffering ahead.

R21 · Colossians 3:3–4. John Bunyan, Grace Abounding to the Chief of Sinners, “A Brief Account of the Author’s Imprisonment,” §322. Explicit citation and application: Bunyan lists these verses among the Scriptures that comforted him in prison, associating the believer’s hidden life and future appearance with Christ with hope beyond present destruction.

R22 · Colossians 1:15–18. Athanasius, Discourses Against the Arians II, §§62–64. Explicit quotation and doctrinal argument: Athanasius reads firstborn alongside creation through the Son, its subsistence in Him, and His preeminence. He argues that the Creator is distinct from creatures, relating firstborn to His condescension toward creation rather than classifying Him as a creature.