Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering. “Forbearing,” he says, “one another,” that is, passing things over. And see, how he has shown it to be nothing, by calling it a “complaint,” and saying, “even as Christ forgave you.” Great is the example! And thus he always does; he exhorts them after Christ. “Complaint,” he calls it. In these words indeed he showed it to be a petty matter; but when he has set before us the example, he has persuaded us that even if we had serious charges to bring, we ought to forgive. For the expression, “Even as Christ,” signifies this, and not this only, but also with all the heart; and not this alone, but that they ought even to love. For Christ being brought into the midst, brings in all these things, both that even if the matters be great, and even if we have not been the first to injure, even if we be of great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, “even as,” demand this;) and that not even at death only ought one to stop, but if possible, to go on even after death.
Ver. 14. “And above all these things put on love, which is the bond of perfectness.”
Do you see that he says this? For since it is possible for one who forgives, not to love; yea, he says, you 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 you mention, 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.
Ver. 15. “And let the peace of God rule in your hearts, to the which also you were called in one body; and be thankful.”
“The peace of God.” This is that which is fixed and steadfast. If on man's account indeed you have 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, says 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 has made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he says, act as umpire, let not contentiousness, let not human peace, for human peace comes of avenging, of suffering no dreadful ill. But not this do I intend, he says, but that which He Himself left.
He has represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, “to the which you were called,” he says, that is, for the which you were called. He has reminded them of how many good things peace is the cause; on account of this He called you, for this He called you, 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. But why said he not, “Let the peace of God be victorious,” but “be umpire”? He made her the more honorable. He would not have the evil thought to come to wrestle with her, but to stand below. And the very name “prize” cheered the hearer. For if she have given the prize to the good thought, however impudently the other behave, it is thereafter of no use. And besides, the other being aware that, perform what feats he might, he should not receive the prize; however he might puff, and attempt still more vehement onsets, would desist as laboring without profit. And he well added, “And be thankful.” For this is to be thankful, and very effectively, to deal with his fellow-servants as God does 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.
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 has the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. And what wonder? Since to Timothy even he says, “Keep yourself 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.” You know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If you put anything to death, it does 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 calls 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 sees not the things in the heavens; if the ear, if the hand, if you mention any other member whatsoever. The eye sees 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.
Source: Homilies on Colossians (New Advent)