Not in word, says he, nor in deceit, but in very deeds. Either then this is what he means by “bearing fruit,” or else, the signs and wonders. Because as soon as you received it, so soon ye knew the grace of God. What then immediately gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?
Ver. 7. “Even as you learned of Epaphras our beloved fellow-servant.”
He, it is probable, had preached there. “You learned” the Gospel. Then to show the trustworthiness of the man, he says, “our fellow servant.”
“Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit.”
Doubt not, he says, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? What happened in your own is even independently a sufficient ground for belief, for, “ye knew the grace of God in truth:” that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. “Who is,” says he, “faithful,” that is, true. How, “a minister on your behalf”? In that he had gone to him. “Who also declared to us,” says he, “your love in the Spirit,” that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? “Who also declared unto us,” says he, “your love in the Spirit.” For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.
There are many causes which produce friendship; and we will pass over those which are infamous, (for none will take an objection against us in their favor, seeing they are evil.) But let us, if you will, review those which are natural, and those which arise out of the relations of life. Now of the social sort are these, for instance; one receives a kindness, or inherits a friend from forefathers, or has been a companion at table or in travel: or is neighbor to another (and these are virtuous); or is of the same trade, which last however is not sincere; for it is attended by a certain emulation and envy. But the natural are such as that of father to son, son to father, brother to brother, grandfather to descendant, mother to children, and if you like let us add also that of wife to husband; for all matrimonial attachments are also of this life, and earthly. Now these latter appear stronger than the former: appear, I said, because often they are surpassed by them. For friends have at times shown a more genuinely kind disposition than brothers, or than sons toward fathers; and when he whom a man has begotten would not succor him, one who knew him not has stood by him, and succored him. But the spiritual love is higher than all, as it were some queen ruling her subjects; and in her form is bright: for not as the other, has she anything of earth for her parent; neither habitual intercourse, nor benefits, nor nature, nor time; but she descends from above, out of heaven. And why do you wonder that she needs no benefits in order that she should subsist, seeing that neither by injuries is she overthrown?
Now that this love is greater than the other, hear Paul saying; “For I could wish that I myself were anathema from Christ for my brethren.” What father would have thus wished himself in misery? And again, “To depart, and to be with Christ” is “very far better; yet to abide in the flesh” is “more needful for your sake.” What mother would have chosen so to speak, regardless of herself? And again hear him saying, “For being bereaved of you for a short season, in presence, not in heart.” And here indeed [in the world], when a father has been insulted, he withdraws his love; not so however there, but he went to those who stoned him, seeking to do them good. For nothing, nothing is so strong as the bond of the Spirit. For he who became a friend from receiving benefits, will, should these be discontinued, become an enemy; he whom habitual intercourse made inseparable, will, when the habit is broken through, let his friendship become extinct. A wife again, should a broil have taken place, will leave her husband, and withdraw affection; the son, when he sees his father living to a great age, is dissatisfied. But in case of spiritual love there is nothing of this. For by none of these things can it be dissolved; seeing it is not composed out of them. Neither time, nor length of journey, nor ill usage, nor being evil spoken of, nor anger, nor insult, nor any other thing, make inroads upon it, nor have the power of dissolving it. And that you may know this Moses was stoned, and yet he made entreaty for them. What father would have done this for one that stoned him, and would not rather have stoned him too to death?
Let us then follow after these friendships which are of the Spirit, for they are strong, and hard to be dissolved, and not those which arise from the table, for these we are forbidden to carry in Thither. For hear Christ saying in the Gospel, Call not your friends nor your neighbors, if you make a feast, but the lame, the maimed. With reason: for great is the recompense for these. But you can not, nor endurest to feast with lame and blind, but thinkest it grievous and offensive, and refusest. Now it were indeed best that you should not refuse, however it is not necessary to do it. If you seat them not with you, send to them of the dishes on your own table. And he that invites his friends, has done no great thing: for he has received his recompense here. But he that called the maimed, and poor, has God for his Debtor. Let us then not repine when we receive not a reward here, but when we do receive; for we shall have nothing more to receive There. In like manner, if man recompense, God recompenses not; if man recompense not, then God will recompense. Let us then not seek those out for our benefits, who have it in their power to requite us again, nor bestow our favors on them with such an expectation: this were a cold thought. If you invite a friend, the gratitude lasts till evening; and therefore the friendship for the nonce is spent more quickly than the expenses are paid. But if you call the poor and the maimed, never shall the gratitude perish, for God, who remembers ever, and never forgets, you have even Him for your Debtor. What squeamishness is this, pray, that you can not sit down in company with the poor? What do you say? He is unclean and filthy? Then wash him, and lead him up to your table. But he has filthy garments? Then change them, and give him clean apparel. Do you see not how great the gain is? Christ comes unto you through him, and do you make petty calculations of such things? When you are inviting the King to your table, do you fear because of such things as these?
Source: Homilies on Colossians (New Advent)