Pelagius (c. 354–418) likely wrote his commentaries on the Pauline epistles shortly before his departure from Rome in 410. This translation comes from Souter’s 1922 edition. It should be noted that the commentaries of Pelagius circulated under the name “Jerome.” This pseudonymous attribution does appear from time-to-time even in modern commentaries.
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HERE BEGINS THE COMMENTARY ON COLOSSIANS, in which he first praises the faith he has heard they possess, and then warns them not to be led astray by philosophy or the ceremonies of the law.
1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2 to the [saints] and faithful brothers in Christ Jesus who are at Colossae: grace to you and peace from God our Father [and Christ Jesus our Lord].
3 We give thanks to God the [and] Father of our Lord Jesus Christ, always praying for you, 4 since we heard of your faith in Christ Jesus and of the love which you have for all the saints.
Without respect for person or reputation, you love only holiness in all people.
5 This is because of the hope which is laid up for you in heaven, of which you have [previously] heard in the word of the truth of the gospel, 6 which has come to you.
Not for the praise of men, but for the sake of eternal life which is in Christ. Just as in [452] the whole world it is bearing fruit. One yields thirtyfold, another sixtyfold, and another a hundredfold, according to the parable of the sower. And it grows. In number or in virtue. Just as it does in you, from the day you heard and understood the grace of God in truth.
5 That person has understood the grace [of God] in truth who has not nullified its benefits by evil deeds.
7 Just as you learned from Epaphras our [dearest] fellow servant, who is a faithful minister of Christ [Jesus] on your behalf.
Faithfully devoting himself to prayer for you, may he display the ministry of Christ in his will.
8 He has also made known to us your love in the spirit.
The love which you have is in spiritual things.
9 For this reason, since the day we heard it, we have not ceased praying [and asking] for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding.
Because you cannot do it otherwise, as the prophet, understanding this, said to the Lord: “Teach me to do your will, for you are my God.”
10 So that you may walk in a manner worthy of God, pleasing him in all things, bearing fruit in every good work and growing in the knowledge of God.
That person walks in a manner worthy of God who pleases him in all things; that is, so that he may [453] bear fruit in good work with the knowledge of God. At the same time, he explained why he often spoke obscurely: that is, how God grants the will and helps or confirms it, namely by teaching wisdom and bestowing the grace of understanding, not by taking away freedom of choice. Just as in the present case he prays that they may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that they might be able to walk worthily of God in all things.
11 Strengthened with all power.
It is a great power to conquer the ingrained habit of vices or to overcome the weakness of the flesh in its passions.
According to his glorious majesty.
So that you also, like him, may patiently endure all things.
In all patience and longsuffering with joy.
True longsuffering and patience exist where someone even rejoices and endures what he suffers.
12 Giving thanks to God the Father, who has called you to the share of the inheritance of the saints in light.
Let the calling bring you more joy than the sadness of your sufferings afflicts you.
Of the inheritance of the saints.
Scripture calls the inheritance a “lot” or “share,” because Jesus also divided the land by lot.
13 Who has rescued us [454] from the power of darkness.
From ignorance or error.
And transferred us into the kingdom of his beloved Son.
From the kingdom of error and death, so that we might be made both beloved and sons.
14 In whom we have redemption, the forgiveness of sins.
He forgave the sins of those redeemed by faith through baptism.
15 Who is the image of the invisible God.
According to the epistle to the Hebrews.
The firstborn of all creation.
“Firstborn” according to the form of the assumed human nature, not in time, but in honor, just as in the passage: “Israel is my firstborn son.”
16 Because in him all things were created.
According to his divinity.
In heaven and on earth, visible and invisible, whether thrones or dominions or principalities or powers.
This is against the Manichaeans.
All things were created through him and in him.
In his power.
17 And he is before all things, and in him all things hold together.
Since they subsist through him.
18 And he is the head of the body, the church.
Because all believers are his members.
Who is the beginning, the firstborn from the dead.
In the glory of incorruptibility.
So that in all things he himself might hold the first place.
As much in invisible as in visible creatures.
19 Because in him all the fullness was pleased to dwell.
In others, that is in the apostles, patriarchs, or prophets, [455] [grace] was present in part; but in Christ the entire divinity abounded.
Bodily.
As if to say “summarily.”
20 And through him to reconcile all things to himself, making peace through the blood of his cross.
Through whom humanity has been rectified.
Whether things on earth or things in heaven.
He reconciled earthly things to heavenly things, from which they had been separated by a contrary way of life. This is why we are taught to pray that the will of God might be done on earth as it is celebrated in heaven.
21 And you, who were once alienated and enemies in your mind through evil works, 22 yet now he has reconciled in the body of his flesh through death.
He has declared most clearly what these enmities were.
Present yourselves as holy.
Lest, by making his benefit void, you become enemies once more.
And blameless and irreproachable before him.
See if he would have commanded something he knew to be impossible.
23 If, however, you continue in the faith, grounded and steadfast and immovable.
Then you will be able to be blameless, if the examples of men do not deceive you in the least, but you firmly believe in future things.
From the hope of the gospel which you have heard.
Those who live contrary to the gospel cannot hope in the hope of the gospel.
Which has been preached to every creature under heaven.
That is, to every rational creature. It should be noted how he referred to all humanity as “every creature.” [456]
Of which I, Paul, was made a minister.
24 Who now rejoice in my sufferings for you.
He suffers for others because Christ had previously suffered for him.
And I fill up in my flesh what is lacking in the sufferings of Christ, for the sake of his body, which is the church; 25 of which I was made a minister.
I am so unterrified by present persecutions that what I suffer seems too little to me, until the greatest suffering of Christ is fulfilled in me, just as he says to the Hebrews: “so that you may not grow weary in your souls; you have not yet resisted to the point of shedding blood.”
According to the stewardship of God which was given to me for you, to fulfill the word of God, 26 the mystery which has been hidden for ages and generations.
The evangelical doctrine, which I have been commanded to dispense to you Gentiles.
But now it has been revealed to his saints, 27 to whom God willed it.
At the time when he willed to call the Gentiles, he revealed the sacrament to the saints he chose.
To make known the riches of the majesty of his mystery among the nations.
Because “the same God is Lord of all, rich to all who call upon him.”
Which is Christ in you, the hope of glory.
He himself is the mystery.
28 Whom we proclaim, correcting every person and teaching in all [457] wisdom.
“Jew and Greek, slave and free.” Notice at the same time that he teaches wisdom to all.
So that we may present every person perfect in Christ, 29 for which I also labor, striving according to his working which he works in me with power.
It should be noted that he strives to present everyone as perfect.
1 For I want you to know what a great struggle I have for you, and for those in Laodicea, and for all who have not seen my face in the flesh, 2 that their hearts may be encouraged, being knit together in love, and attaining to all the riches of the full assurance of understanding, to the knowledge of the mystery of God, which is Christ.
For if they had seen me and my love for them, they would have known more fully the riches of the mystery of God, since they would have experienced my greater affection in person and would have been taught by me the abundance of reason, which I learned from Christ himself, and through these things they would have received complete consolation.
3 In whom are hidden all the treasures of wisdom and knowledge.
Which were hidden in the letters of the law, as Isaiah says: “Salvation has come in our treasures.”
Hidden.
Those things which were covered by a veil for Moses.
4 This I say, so that no one may deceive you [458] with plausible arguments.
This is why I say it would have been better for me to instruct you in person, but nevertheless I have briefly encompassed all wisdom in him, so that you not only do not admire any speech or sense of philosophy that is against him, but you even consider it foolishness.
5 For though I am absent in body, yet I am with you in spirit, supplying and seeing your good order and the firmness of your faith which is in Christ.
The apostles had this grace, that while being in one place, they knew what was happening in another, just as the spirit of Elisha was with Gehazi on the road. [And supplying what is lacking for the benefit of your faith.] Or, I am filling by letter what I cannot by my presence.
6 Therefore, as you have received Christ Jesus our Lord, so walk in him.
The example of Christ is sufficient for you for life, even if in the meantime you have less knowledge.
7 Rooted and built up in him.
A strong building rises up according to the strength of its foundation.
And established in the faith, just as you were taught.
In the faith of future good things.
Abounding in him with thanksgiving.
Always [459] growing in him and giving thanks for all his benefits.
8 See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of this world, and not according to Christ.
He argues against the philosophers, nearly all of whose debates are about the elements and visible creatures, and who judge the power of God from natural things, saying that nothing can be made from nothing, and that the soul either has no beginning or is mortal, and that it is utterly impossible for a virgin to give birth, and moreover that it is foolish to believe that God could be born of a human, die, and rise again.
9 For in him the whole fullness of deity dwells bodily.
The entire fullness of the divine nature dwells in his body.
10 And you have been filled in him, who is the head of all rule and authority.
If you are taught his knowledge, who gave a beginning even to invisible creation, what will those who understand nothing more than what they see confer upon you?
11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh.
Here he now rebukes the pseudo-apostles, so that they may not be led astray even by them.
In the circumcision of Christ, 12 having been buried with him in baptism.
Through which you have put off the whole old man. [460]
In whom you were also raised through faith in the working of God, who raised him from the dead.
You have been raised to a new life, believing that he also rose for this reason.
13 And you, who were dead in your trespasses and the uncircumcision of your flesh.
Because not only sinners, but also the uncircumcised, were equally condemned under the law. Therefore, although you were unworthy in two ways, you have been made partakers with the sons.
He made us alive together with him, having forgiven us all our trespasses.
By taking away the causes of death, that is, sins.
14 By canceling the record of debt that stood against us with its legal demands; this he set aside, nailing it to the cross.
The curse of the law, about which he says elsewhere: “Christ redeemed us from the curse of the law,” which states: “Cursed is everyone who does not abide by all things written in the book of the law, and do them.” But some say that the “record of debt” is like a written memory of sins kept with God, which is why He himself says in the Song of Moses: “Is not this laid up in store with me, sealed up in my treasuries?” And Jeremiah says: “The sin of Judah is written with a pen of iron; with a point of diamond it is engraved.” Therefore, this too was erased on the cross when, with sins forgiven, even the memory of the offenses was abolished. [461]
15 He disarmed the principalities and powers.
“That through death he might destroy the one who has the power of death,” by offering himself for them.
He made a public spectacle of them, triumphing over them in himself.
Crucified, he openly conquered, having despised the shame. He triumphed not by killing, but by dying; not by inflicting violence, but by enduring it, so that, with all pride shattered, he might give us an example of how to conquer.
16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.
Therefore, there is no judgment in this, because, since it was a shadow, it ceased when the body arrived; for there is no need for an image when the reality is present.
17 These are a shadow of the things to come, but the substance belongs to Christ.
The shadow was of the law, the substance is of Christ. For then, things were in the future which are now in the present.
18 Let no one disqualify you, insisting on humility and worship of angels, which he has not seen, puffed up without reason by his fleshly mind.
Let no one who is proud with a feigned humility, and who lies about seeing angels, foolishly boast over other people, one who speaks visions from his own heart. [462] Alternatively: Let no one who seems so humble and religious to himself, like an angel, whom he has not even seen, do so, not that he may be imitated.
19 And not holding fast to the Head.
Not believing in Christ, who is the head of all the saints.
From whom the whole body, nourished and knit together through its joints and ligaments, grows.
Because the members are joined to members throughout the whole body. Therefore, whoever is outside this body, however much he may boast, he does not live, for he does not have Christ as his head, who is the life.
With a growth that is from God.
The growth of that body which is united to God.
20 If therefore you have died with Christ to the elemental spirits of the world.
The elemental spirits of the world can also be understood as avarice, lust, and other similar things.
Why, as though you still lived in this world, do you submit to regulations?
He did not want us to have any likeness to those living in the world, that is, of those who do not believe in the future.
21 “Do not handle, do not taste, do not touch.”
With that touching, tasting, and handling, which those who are in concupiscence abuse and love in place of eternal things. [463]
22 All of which perish with use.
From the parts of the world, we perceive its condition. For of that whose members are composed and dissolved, it is necessary that the whole was both once composed and will at some point be dissolved. Therefore, it ought neither be worshiped as immortal nor loved as eternal.
23 According to human precepts and teachings, which indeed have an appearance of wisdom in their observance and humility of heart through harsh treatment of the body, but are of no value in checking the indulgence of the flesh.
According to what many men, taught by nature, have also handed down: that the world would one day be dissolved. And for this reason, they worshiped God—whom alone they understood to be eternal—humbly, albeit superstitiously, and said that the body should not be spared, nor the flesh honored with indulgence, since it is destined to die. Alternatively: Do not let human doctrine of philosophy seduce you, which is disguised with an appearance of wisdom and abstinence. In this, the affliction of the body is as vain as the intention of the meditation is foolish. Its “goodness” is held out like a snare by the fowler, the devil, to capture the minds of the weak, so that they might more easily introduce their own evil that follows.
1 If then [464] you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.
Consequently, he first says we have died with him and then that we have been raised with him; and he urges us not only to die to the earth, but also to live for heaven. “Desire nothing earthly,” he says, “seek nothing mortal.”
2 Set your minds on things that are above, not on things that are on earth. 3 For you have died.
Follow heavenly wisdom. But we now more readily devote our efforts to human wisdom and occupy our talent with the most worthless arts.
And your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory.
Because “though we are sons of God, it has not yet appeared what we shall be; we know that when he appears, we shall be like him.” Therefore, we ought not to seek our glory here in the present, lest it also be said of us: “They have received their reward.”
5 Put to death, therefore.
Fulfill what you have professed.
What is earthly in you.
The members of our vices. Or: He calls the evil use of our members “members.”
Fornication, impurity, passion.
He named all immodesty as impurity and passion.
Evil desire.
For there is also a good desire, which is why Daniel is called a “man of desires,” and David says he “longs,” [465] he says, “and my soul faints for the courts of the Lord.”
And covetousness, which is the worship of idols.
It is of no use to serve God in name but idols in deeds.
6 On account of these, the wrath of God is coming upon the sons of disobedience.
Upon Sodom and those who perished in the flood. Therefore, from past examples, future things are to be feared.
7 In these you too once walked, when you were living in them. 8 But now you must put them all away.
Do not walk in that way now, lest you appear to have believed in vain.
Anger is what intoxicates the mind; malice is to inflict upon another what you would not want to suffer yourself [a slander of God or of his image].
Anger, wrath, malice, slander.
Let no obscene talk come out of your mouths.
Because this lack of discipline is not even fitting for the children of men who are raised more honorably, how much more so for the children of God, for whom shameful speech is no less to be avoided than a shameful act!
9 Do not lie to one another.
It is not fitting for the children of truth to lie, since “no lie is of the truth.”
Seeing that you have put off the old self with its practices.
The old will with its practices.
10 And have put on [466] the new self, which is being renewed in knowledge.
When he recognizes whose image he is, he strives to be like him, in so far as he ought and is able.
According to the image of its creator.
He has explained that the image consists in action.
11 Here there is not male and female, Jew and Greek, circumcision and uncircumcision, barbarian, Scythian, slave, free.
With God, neither sex nor race nor country nor condition holds any prejudice, but only one’s way of life, for that diversity is carnal.
But Christ is all, and in all.
All of us, “as many as were baptized into Christ, have put on Christ.”
12 Put on then, as God’s chosen ones, holy and beloved.
Putting aside those things, put on these, because you have been chosen for this.
Compassionate hearts, kindness, humility, patience, gentleness.
Because he had called the former things “members,” he therefore called these things “hearts” (lit. viscera).
13 Bearing with one another.
By the example of Christ, who bore our infirmities.
And forgiving one another.
Being indulgent with one another, just as Christ was indulgent to all, even “praying for his persecutors,” so that “our debts might be forgiven us by the heavenly Father,” lest that sentence be fulfilled in us: “a man reserves anger for another man, and yet seeks healing from God” [467] and so on.
If one has a complaint against another.
Let each one not remember the malice of his neighbor, lest by pressing our fellow servants we be forced to pay back even what was forgiven.
As the Lord has forgiven you, so you also must do.
If he who could have taken vengeance was indulgent, how much more should you be, whose vengeance is either nonexistent or quite small!
14 And above all these put on love.
Love is above all these things because we bear with everyone whom we love, but we do not love everyone whom we bear with.
Which is the bond of unity.
For love binds many members into one body.
15 And let the peace of Christ.
The peace of Christ, not of the world, which he left for us, who died for all and loved his enemies.
Rule in your hearts, to which indeed you were called in one body.
Not with a deceitfully smiling face or with guileful speech.
And be thankful.
For the benefits of Christ, of course. In some copies it has, “be of grace,” that is, do not be like the law, which repays in kind, but like grace, which forgives even its enemies and prays to the Lord for them. [468]
16 Let the word of Christ dwell in you richly, in all wisdom teaching and admonishing one another.
And here it is shown that not only clergy, but also laypeople ought to have the word of Christ, not just sufficiently, but abundantly, and to teach and admonish one another [in all wisdom], so that it may be brought forth wisely and rationally.
In psalms, hymns, and spiritual songs with grace.
With psalms, like David; with hymns, like the three young men; with songs, like Moses and the others, which are spiritual, so that you are not delighted by carnal or shameful tunes.
Singing in your hearts to God.
Nowhere do we read of anyone singing without a voice. Hence it is necessary here to understand “in the heart” as “from the heart,” namely that we should sing not only with our mouth but also with our heart. “I will give thanks to you, Lord,” he says, “with my whole heart.”
17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus Christ, giving thanks to God the Father through him.
Whether you teach or whether you work, do nothing for your own glory, but everything for the glory of the Lord, giving thanks to God, who deigned to send his Son to teach these things. Alternatively: Let thanks be given to God through your actions.
18 Wives, submit to your husbands, as is fitting in the Lord.
According to the law in those things which are fitting for the Lord.
19 Husbands, love your wives, and do not be harsh with them.
He would never encourage a natural matter unless they had begun to be continent, as to the Ephesians [469] is more fully noted.
[20 Children, obey your parents in everything, for this is pleasing in the Lord.] 21 Fathers, do not provoke your children to anger, so that they may not become discouraged.
Lest, being exasperated, they become angry, when they ought to have learned patience from your example.
22 Slaves, obey in everything your earthly masters.
Who exercise dominion only over the flesh.
Not by way of eye-service, as people-pleasers.
Not just for this purpose, that you may be seen as laborers by your earthly masters.
But in sincerity of heart, fearing the Lord.
Who sees everywhere and always and hates everything that is false.
23 Whatever you do, work heartily, as for the Lord and not for men.
Make the necessity of your condition a matter of religious will, so that through your works, thanks may be given to the Lord when they see how you have progressed from the time of your belief.
24 Knowing that from the Lord you will receive the inheritance as your reward.
Even if you have ungrateful masters, do not think your service is fruitless, for when offered for the sake of God, it will be rewarded with a heavenly remuneration.
You are serving the Lord Christ.
For he serves Christ who for Christ’s sake serves a man.
25 For the wrongdoer [470] will be paid back for the wrong he has done, and there is no partiality with God.
[Alternatively: The slave who has scorned his master. Alternatively: The master who has treated his slave unjustly. This, so that they may have consolation, knowing that their injury is not unavenged with God.]
1 Masters, treat your slaves justly and fairly.
They ought to perceive you more as fathers than as masters, which is why they are also called “fathers of the family.”
Knowing that you also have a Master in heaven.
Just as you want the Lord to be toward you, so you also should be toward your fellow servants.
2 Continue steadfastly in prayer, being watchful in it.
For the prayer of a negligent and drowsy person is not strong enough to obtain anything even from a human.
With thanksgiving.
For all the things that have been granted to you.
3 Praying at the same time for us also, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in chains.
For if, through your prayers, we are freed from our tribulations, it will profit you in your learning.
4 That I may make it clear in the way I ought to speak.
So that He himself may grant the understanding of what ought to be preached, when, or to whom, and in what reasonable manner, just as Isaiah also says: “that I may know when [471] I ought to speak the word.”
5 Walk in wisdom toward outsiders.
Do not provoke them to anger without cause.
Making the best use of the time.
Turning a bad time into a good time through your prudence.
6 Let your speech be gracious.
In the New Testament, of course [or, at least, offer gracious speech].
Seasoned with salt.
With wisdom and reason, lest our religion be judged foolish by philosophers and Gentiles.
So that you may know how you ought to answer each person.
One way to pagans, another to Jews, another to heretics and others who contradict the truth. This is why Peter also says: “Always be prepared to make a defense,” and so on.
7 Tychicus will tell you all about my activities; he is a beloved brother and faithful minister and fellow servant in the Lord. 8 I have sent him to you for this very purpose, that he may know how you are and may encourage your hearts, 9 and with him Onesimus, a beloved and faithful brother, who is one of you. They will make known to you all that is happening here.
He wants them to be secure about his well-being, so that they would not be occupied with this sadness.
10 Aristarchus, my fellow prisoner, greets you.
He was imprisoned at the same time. Or: He was sympathizing with the affection of love.
And Mark, the cousin of Barnabas, concerning whom you have received instructions that if he comes to you, you should welcome him. [472]
11 And Jesus, who is called Justus. These are the only ones of the circumcision who are my fellow workers for the kingdom of God, and they have been a comfort to me.
In the New Testament, through which one enters the kingdom, just as Satan is called “death” because he himself is the cause of death.
12 Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God.
They who are urged to persevere were already mature. Therefore, he aided their voluntary labor with his prayers.
13 For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.
The disciples of the apostles in the early days were such that, imitating their teachers, they were solicitous for the salvation of all.
14 Luke the beloved physician greets you.
He was formerly a physician, just as Matthew, though already an apostle, is still called a tax collector.
[15 Greet the brothers who are in Laodicea, and Nympha and the church in her house. 16 And when this letter has been read among you, have it also read in the church of the Laodiceans, and see that you also read the letter [473] from Laodicea.]
17 And say to Archippus, “See that you fulfill the ministry that you have received in the Lord.”
He is said to have been a deacon here.
18 I, Paul, write this greeting with my own hand. Remember my chains.
Or: Pray that I may be restored to you. Or: Remember that I suffer these things for your sake, and imitate my endurance of sufferings.
[Grace be with you. Amen.]
THE COMMENTARY ON COLOSSIANS ENDS.
Latin Source
Source Link: https://archive.org/details/com_20200407/page/n835/mode/2up?view=theater
An excellent transcription can be found here: https://catholiclibrary.org/library/view?docId=/Fathers-OR/PL.030.html;chunk.id=00000613
INCIPIT AD COLOSSENSES, quorum auditam fidem in principiis laudat; deinde monet ne per philosophiam uel legis caerimonias seducantur.
1 Paulus apostolus Christi Iesu per uoluntatem dei et Timotheus frater 2 his qui sunt Colosenses [sanctis] et fidelibus fratribus in Christo Iesu: gratia uobis et pax a deo patre nostro, [et Christo Iesu domino nostro]. 3 gratias agimus deo [et] patri domini nostri Iesu Christi, semper pro uobis orantes, 4 audientes fidem uestram in Christo Iesu, et dilectionem quam habetis in sanctos omnes. Sine acceptione personae uel notitiae solam in omnibus diligitis sanctitatem. 5 Propter spem quae reposita est uobis in caelis, quam [ante] audistis in uerbo ueritatis euangelii, 6 quod peruenit ad uos. Non propter hominum laudem, sed propter uitam aeternam quae in Christo est. Sicut in
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omni mundo [est] et fructificat. Aliut tricesimum, [et] aliut sexagesimum, aliut centesimum, secundum parabolam seminantis. Et crescit. In numero uel uirtute. Sicut [et] in uobis ex [ea] qua audistis die, et cognouistis gratiam dei in ueritate. 5 Ille [dei] gratiam in ueritate cognouit qui eius beneficia malis actibus non euacua[ba]t. 7 Sicut didicistis ab Epafra [carissimo] conseruo nostro, qui est fidelis pro uobis minister Christi [Iesu]. Fideliter pro uobis in orationem incumbens, ministerium Christi exhibe[a]t uoluntati. 8 Qui etiam manifestauit 10 nobis caritatem uestram in spiritu. Quam habetis in spiritalibus caritatem. 9 Ideo et nos ex qua die audiuimus, non cessamus pro uobis orantes [et postulantes] ut impleamini agnitione uoluntatis eius in omni sapientia et intellectu spiritali. Quia aliter eam facere non potestis, quod propheta intellegens 15 dicebat ad dominum: ‘doce me facere uoluntatem tuam, quia deus meus es tu.’ 10 Ut ambuletis digne deo, per omnia placentes, in omni opere bono fructificantes et crescentes in dei scientia. Digne deo ille ambulat qui ei per omnia placet: hoc est, ut in
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opere bono cum scientia dei fructificet. simul exposuit qu[a r]e frequenter obscure dicebat: hoc est, quo modo deus det uelle et adiuuet uel confirmet, docendo scilicet sapientiam [et] intellectus gratiam tribuendo, non libertatem arbitrii auferendo, sicut in praesenti orat ut impleantur agnitione uoluntatis eius 5 in omni sapientia et intellectu spiritali, quo possint digne deo per omnia ambulare. 11 In omni uirtute confortati. Uirtus magna est inueteratam uitiorum consuetudinem uincere uel in passionibus carnis infirmitatem superare. Secundum maiestatem claritatis eius. Ut et uos sicut ille patienter omnia 10 sufferatis. In omni patientia et longanimitate cum gaudio. Ibi est uera longanimitas et patientia, ubi aliquis etiam gaudet [et] se sustinere quod patitur. 12 Gratias agentes deo et patri, qui uocauit uos in partem sortis sanctorum in lumine. Plus uos uocatio laetificet quam adfligit tristitia passionum. 15 [Sortis sanctorum.] Sortem hereditatem scriptura cognominat, quia et [H]iesus terram diuisit in sorte. 13 Qui eripuit
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nos de potestate tenebrarum. Ab ignorantia uel errore. Et transtulit in regnum filii caritatis suae. De regno erroris et mortis, quo et dilecti et filii fieremus. 14 In quo habemus redemptionem, [in] remissionem peccatorum. Redemptis fide 5 per baptismum peccata dimisit. 15 Qui est imago dei inuisibilis. Secundum epistulam ad Hebraeos. Primogenitus omnis creaturae. Primogenitus secundum adsumpti hominis formam, non tempore, sed honore, iuxta illut: ‘filius meus primogenitus Istrahel.’ 16 Quia in ipso condita sunt omnia. Secundum 10 diuinitatem. In caelis et in terra, uisibilia et inuisibilia [siue sedes, siue dominationes siue principatus siue potestates]. Contra Manichaeos. Omnia per ipsum et in ipso creata sunt. In ipsius potestate. 17 Et ipse est ante omnes, et omnia in ipso constant. Dum per ipsum subsistunt. 18 Et ipse est caput 15 corporis ecclesiae. Quia omnes credentes eius sunt membra. Qui est principium, primogenitus ex mortuis. [In] incorruptibilitatis gloria. Ut sit in omnibus [ipse] primatum tenens. Tam in inuisibilibus quam [in] uisibilibus creaturis. 19 Quia in ipso complacuit omnem plenitudinem [in]habitare [diuinitatis]. 20 In aliis, hoc est in apostolis, [in] patriarchis, uel prophetis
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[gratia] fuit ex parte: in Christo autem tota diuinitas abundauit. Corporaliter. Quasi si dicat ‘summaliter.’ 20 Et per eum reconciliare omnia in ipso, pacificans per sanguinem crucis eius. Per quem sunt homines emendati. Siue quae in caelis sunt siue quae in terris. Terrena caelestibus, quae ab eis per 5 contrarietatem uitae fuerant separata: unde orare [hoc] docemur, ut uoluntas dei, quem ad modum celebratur in caelis, ita fiat in terris. 21 Et uos, cum essetis [aliquando] alienati et inimici sensus eius in operibus malis, 22 nunc autem [reconciliauit in corpore carnis eius per mortem]. Quae fuerint 10 [inimicitiae], euidentissime declarauit. Exhibete uos sanctos. Ne eius beneficium irritum facientes, sitis iterum inimici. Et immaculatos et inreprehensibiles coram ipso. Uide si quod sciebat impossibile, praecepisset. 23 Si tamen permanetis in fide fundati et stabiles et immobiles. Tunc poteritis immaculati 15 esse, si hominum uos minime exempla decipiant, sed firmiter futura credatis. A[b] spe euangelii quod audistis. Spem euangelii contra euangelium uiuentes sperare non possunt. Quod praedicatum est in uniuersa creatura quae est sub caelo. Rationabili[s] scilicet: notandum sane quo modo omnem 20
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creaturam solos homines nominauit. Cuius factus sum ego Paulus minister, 24 qui nunc gaudeo in passionibus pro uobis. Pro aliis patitur, quia pro ipso ante[a] passus est Christus. Et adimpleo ea quae de-sunt passionum Christi in carne mea, 5 pro corpore eius [, quod est ecclesia: 25 cuius sum factus ego minister]. Usque adeo praesentibus non terreor persecutionibus, ut mihi parum uideatur esse quod patior, quo[ad] usque Christi in me passio maxima impleatur, sicut ad H[a]ebraeos dicit: ‘ut non fatigetur animus uester; deficientes nondum 10 usque ad sanguinem restitistis.’ Secundum dispensationem dei, quae data est mihi in uo[bi]s [, ut impleam uerbum dei 26 mysterium quod absconditum est a saeculis et generationibus]. Doctrinae euangelicae, quam uobis gentibus iussus sum erogare. [Nunc autem manifestatum est sanctis eius,] 27 quibus 15 uoluit [deus]. [Tempore quo uoluit gentes uocare, quibus uoluit sanctis a[p]peruit sacramentum.] Notas facere diuitias [maiestatis] mysterii eius in nationibus. Quia ‘idem deus omnium, diues in omnes qui inuocant illum. Quod est Christus in uobis spes gloriae. Ipse est mysterium. 28 Quem [nos] 20 adnuntiamus, corripientes omnem hominem et docentes in omni
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sapientia. ‘Iudaeum et Graecum, seruum et liberum.’ simul attende quod omnes doceat sapientiam. Ut exhibeamus omnem hominem perfectum in Christo, 29 in quo [et] labore contendens [secundum operationem eius quam operatur in me in uirtute]. Notandum quod omnes conetur exhibere perfectos. 5 1 Uolo enim uos scire quantum habeam certamen pro uobis, [et de eis qui sunt Laodiciae, et quicumque non uiderunt faciem meam [in carnem], 2 ut consolentur corda ipsorum, copulati in caritate et in omnes diuitias plenitudinis intellectus ad cognoscendum mysterium dei quod est Christus. Quia, si me 10 uidissent et caritatem meam erga se, et diuitias mysterii dei plenius cognouissent, dum et maiorem praesentis affectum probarent, et abundantiam rationis a me, qui ab ipso Christo didici, docerentur, [et per haec] consolationem integram fuerant consecuti. 3 In quo sunt omnes thesauri sapientiae et 15 scientiae. Qui latebant in litteris legis, sicut Isaias ait: ‘in thesauris salus nostra uenit.’ Absconditi. Qui Mo[y]si erant uelamine contecti. 4 Hoc autem dico, ut nemo uos circumueniat
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in suptilitate sermonis. Ideo dico melius fuisse, ut ego uos praesens instruerem, sed tamen breuiter omnem sapientiam in ipso esse complexus sum, ut [omnem] sermonem uel sensum philosophiae, qui contra illum est, non solum non miremini, sed 5 etiam stultitiae deputetis. 5 Nam et si corpore absen[s] sum, sed spiritu uobiscum sum, sup[p]lens et uidens ordinationem uestram [,et firmamentum fidei quae est in Christo]. Habebant hanc gratiam apostoli, ut alibi positi quid alibi ageretur agnoscerent, sicut Elisaei spiritus cum Giezi fuit in uia. [Et 10 supplens id quod de-est utilitati fidei uestrae.] Uel litteris impleo quod praesentia non possum. 6 Sicut ergo accepistis Christum Iesum dominum [nostrum], in ipso ambulate. Exemplum Christi [in] uobis sufficit ad uitam, etiam si aliquid [et] interim minus scientiae habeatis. 7 Radicati et [super aedificati in 15 ipso. Secundum robur fundamenti ualidum aedificium supercrescit. Et confirmati fide, sicut [et] didicistis. Futurorum bonorum. Abundantes in illo in gratiarum actione. Semper
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crescentes in illo et pro omnibus beneficiis eius gratias referentes. 8 Uidete ne quis uos deprehendat per philosophiam et inanem seductionem secundum traditionem hominum, secundum elementa [huius] mundi, et non secundum Christum. Contra 5 philosophos agit, quorum omnis paene disputatio de elementis est et uisibilibus creaturis, et qui ex rebus naturalibus uirtutem aestimant dei, dicentes ex nihilo fieri nihil posse, [sed] et animam aut initium non habere aut esse mortalem, et uirginem parere omnino non posse, sed et deum ex homine nasci 10 mori atque resurgere credere stultum esse. 9 Qu[on]ia[m] in ipso [in]habitat omnis plenitudo diuinitatis corporaliter. Omnis plenitudo diuinae naturae in corpore eius inhabitat. 10 Et estis in ipso repleti, qui est caput omnis principatus et potestatis. Si illius scientiam docemini, qui dedit initium etiam 15 inuisibili creaturae, quid uobis conferent qui nihil plus intellegunt quam quod uident? 11 In quo et[iam] circumcisi estis circumcisione non manu facta in expoliatione corporis carnis. Hic iam pseudo-apostolos taxat, ut ne ab ipsis quidem seducantur. [Sed] in circumcisione Christi, 12 consepulti ei in 20 baptismo. Per quam totum [ueterem] hominem [ex]spoliastis.
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In quo et resurrexistis per fidem operationis dei, qui suscitauit illum a mortuis. Resurrexistis in nouam uitam, credentes eum etiam propter hoc surrexisse. 13 Et uos, cum mortui essetis in delictis et praeputio carnis uestrae. Quia non solum pec- 5 cantes, sed etiam [in] circumcisi in lege pariter damnabantur. cum ergo dupliciter indigni essetis, filiorum estis consortes effecti. Conuiuificauit [nos] cum illo, donans nobis omnia delicta. Auferendo causas mortis, id est, peccata. 14 Delens quod aduersum nos erat c[h]irographum decreti, quod erat contrarium 10 nobis, et tulit illud de medio, adfigens illut cruci. Maledictum legis: unde alibi ait: ‘Christus nos redemit de maledicto legis,’ quo continetur: ‘maledictus omnis qui non permanserit in omnibus quae scripta sunt in libro legis, ut faciat ea.’ quidam uero c[h]irografum dicunt esse quasi scriptam quamdam aput 15 deum memoriam peccatorum: unde ipse in Cantico dicit: ‘nonne haec congregata sunt aput me, et signata in thesauris meis?’ et Hieremias ait: ‘peccatum Iuda scriptum est in ungue adamantino.’ etiam haec [ergo] deleta est in cruce, dum, dimissis peccatis, etiam memoria abolita est delictorum.
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15 Exuens principatus et potestates. ‘Ut per mortem destrueret eum qui habebat mortis imperium,’ se offerendo pro eis. Traduxit palam fiducialiter triumphans eos in semet ipso. Deuicit palam crucifixus confusione contempta: triumphauit, non occidendo, sed moriendo, nec uim inferendo, sed susti- 5 nendo, ut nobis, confracta omni[s] superbia, uincendi daret exemplum. 16 Nemo ergo uos iudicet in esca aut in potu aut in parte diei festi aut neomenia[e] aut sabbatorum. Nullum ergo in hoc iudicium est, quod, cum umbra esse[t], cessauit corpore ueniente, quia [in] imagine opus non est, ueritate 10 praesente. 17 Quae sunt umbra futurorum, corpus autem Christi. Umbra legis erat, corpus est Christi: tunc [enim] futura erant quae modo sunt in praesenti. 18 Nemo uos seducat, uolens in humilitate et religione angelorum, quae non uidit, extollens se frustra, inflatus mente carnis suae. Nemo ficta 15 humilitate superbus et angelos uidere se mentiens, frustra se super homines iactet, qui uisiones a suo loquitur corde.
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Siue: Qui tam humilis sibi et religiosus uideatur, ut angelus, qui ne uidit quidem, non ut imitetur. 19 Et non tenens caput. Christo non credens, qui omnium sanctorum caput est. Ex quo totum corpus per [co]nexus et colligationes subministratum 5 et copulatum crescit. Quia membris per totum corpus membra iunguntur: quicumque igitur extra hoc corpus est, quantumlibet se iactet, ille non uiuit qui caput non habet Christum, qui est uita. In augmentum dei. Augmentum illius corporis quod unitum est deo. 20 Si [ergo] mortui estis cum Christo 10 ab elementis [huius] mundi. Elementa mundi possunt intellegi etiam auaritia et luxuria et cetera his similia. Quid athuc uiuentes uelut de hoc mundo [decernitis? Nec similitudinem ullam uiuentium in mundo] uoluit nos habere, hoc est, illorum qui futura non credunt. 21 Ne tetigeritis ne contaminaueritis 15 ne gustaueritis. Illo tactu et gustu et contrectatione, quo[d] hi qui [in] concupiscentiis abutuntur et diligunt pro aeternis.
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22 Quae sunt omnia in interitu[m] per abusionem. Ex partibus mundi condicionem ipsius aduertimus: cuius enim membra componuntur atque soluuntur, necesse est [ut] totus [et aliquando compositus fuerit et] quandoque soluatur: nec coli ergo pro immortali debet nec diligi pro aeterno. 23 Secundum 5 praecepta et doctrinas hominum, quae sunt rationem quidem habentia sapientiae in obseruatione et humilitate cordis per uexationem corporis, non in honore aliquo ad saturitatem [et diligentiam] carnis. Secundum quod multi etiam homines natura docente[t] tradiderunt, quod mundus esset quandoque soluen- 10 dus, et ideo deum, quem solum aeternum intellexerant, licet superstitiose, tamen humiliter uenerati sunt, et non parcendum dixerunt corpori, ne[c] carnem in saturitate [h]onorandam, utpote morituram. Aliter: Non uos seducat philosophia[e] humana doctrina, quae sapientia[e et] abstinentiae specie 15 subornatur, in quo tam uana est corporis adflictio quam stulta meditationis intentio, cuius bonum ad capiendas infirmorum mentes quasi quidam laqueus diabolo aucupante [prae]tenditur, quo facilius sequens suum malum inducant. 1 Igitur si
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consurrexistis [cum] Christo, quae sursum sunt quaerite, ubi Christus est in dextera dei sedens. Consequenter primo commortuos deinde consurrexisse nos dicit, nec solum terrae mori, sed etiam caelo uiuere nos hortatur: ‘nihil,’ inquit, ‘terrenum 5 ambiatis, nihil mortale quaeratis.’ 2 Quae sursum sunt sapite, non quae super terram: 3 mortui enim estis. Caelestem sectamini sapientiam: sed [nos] nunc celerius humanae sapientiae studium impendimus, et artibus uilissimis ingenium occupamus. Et uita uestra abscondita est cum Christo in deo: 4 cum 10 [autem] Christus apparuerit, uita uestra, tunc et uos cum illo apparebitis in gloria. Quia ‘filii dei’ cum ‘simus, nondum apparuit quid erimus: scimus quoniam cum apparuerit, similes ei erimus’: non ergo debemus hic nostram gloriam quaerere in praesenti, ne de nobis quoque dicatur: ‘perceperunt merce- 15 dem suam.’ 5 Mortificat[e] ergo. Quod professi estis, implete. Membra uestra quae sunt super terram. Membra uitiorum nostrorum. Siue: Malum usum membrorum nominat membra. Fornicationem inmunditiam libidinem. Omnem impudicitiam inmunditiam [et] libidinem nominauit. Concupiscentiam 20 malam. Est enim et concupiscentia [mala] bona: unde Daniel ‘uir concupiscentiarum’ appellatur, et Dauid ‘concupiscit,’
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inquit, ‘et deficit anima mea in atria domini.’ Et auaritia[m], quae est simulacrorum seruitus. Nihil prodest deo nomine et idolis operibus deseruire. 6 Propter quae uenit ira dei super filios incredulitatis. Super Sodomam et [e]os qui in diluuio perierunt: ex praeteritis ergo exemplis futura timenda sunt. 5 7 In quibus et uos ambula[s]tis aliquando cum uiueretis in illis: 8 nunc autem depon[i]te [et] uos uniuersam. Nolite [nunc] ita ambulare, ne frustra uideamini credidisse. Iram, animositatem, malitiam, blasphemiam. Ira est quae inebriat mentem: malitia est alteri [blasphemia dei uel imaginis eius] inferre quod pati 10 nolis. Turpiloquium de ore uestro [non procedat]. Quia haec indisciplinatio nec filiis hominum conuenit honestius educatis, quanto magis dei, quibus non minus est turpis sermo quam actus [euitandus]! 9 Nolite mentiri inuicem. Non decet mentiri filios ueritatis, cum ‘omne mendacium de ueritate 15 non sit. Expoliate uos ueterem hominem cum actibus suis. Ueterem cum actibus uoluntatem. 10 [Et] induite
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nouum qui renouatur in agnitione[m] [dei]. Cum cognouerit cuius imago est, [ei,] in quantum debet et potest, nititur similare. Secundum imaginem eius qui creauit eum. Exposuit imaginem in actu consistere. 11 Ubi non est masculus et 5 femina, Iudaeus et Grecus, circumcisio et praeputium, barbarus [et] Scytha, seruus et liber. Aput deum non praeiudicat sexus uel genus uel patria uel condicio, sed conuersatio sola: nam carnalis est ista diuersitas. Sed omnia et in omnibus Christus. Omnes, ‘quicumque baptizati sumus in Christo, Christum induimus.’ 12 Induite ergo uos, sicut electi dei sancti et dilecti. Illa deponentes haec induite, quia ad hoc estis electi. Uiscera misericordiae, benignitatem, humilitatem, patientiam, modestiam. Quia illa membra dixerat, ideo haec uiscera nominauit. 13 Subportantes inuicem. Exemplo Christi, qui infirmitates nostras 15 portauit. Et donantes uobis ipsis. Indulgentes inuicem, sicut omnibus Christus indulsit, etiam ‘pro persecutoribus orans,’ ut ‘et nobis a patre caelesti remittantur debita,’ ne impleatur in nobis illa sententia: ‘homo homini reseruat iram et a deo
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quaerit mede[l]lam’ et cetera. Si quis aduersus alterum habet querellam. Unus quisque malitiae proxi[mi] sui ne meminerit, ne forte exigentes conseruos etiam indulta redhibere cogamur. Sicut et dominus donauit uobis, ita et uos [facite]. Si ille indul- 5 sit qui potuit uindicare, quanto magis uos, quorum uindicta aut nulla aut satis parua est! 14 Super haec autem omnia caritatem [habete]. Super haec omnia est caritas, quia omnem quem diligimus, sustinemus, [et] [non] omnem quem sufferimus, et amamus. Quod est uinculum unitatis. Caritas enim multa 10 membra in unum co[l]ligat corpus. 15 Et pax Christi. Christi, non saeculi, quam nobis reliquit, qui pro omnibus mortuus est, et suos dilexit inimicos. Exsultet in cordibus uestris [, in qua et uocati estis in uno corpore]. Non in facie fallaciter adridente uel sermone doloso. Et grati estote. Beneficiis [sci]licet 15 Christi. In nonnullis exemplaribus habet ‘grati[a] estote’: hoc est, nolite legi similare, quae uicem reddit, sed gratiae quae ignoscit etiam inimicis et pro eis dominum deprecatur.
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16 Uerbum Christi [in]habitet abundanter in uobis, in omni sapientia docentes et [com]monentes uosmet ipsos. Et hic ostenditur uerbum Christi non sufficienter, sed abundanter etiam laicos habere debere et docere se inuicem et monere [in 5 omni sapientia], ut sapienter et rationabiliter proferatur. [In] psalmis, hymnis [et] canticis spiritalibus in gratia. Psalmis, ut Dauid, hymnis[, ut] trium puerorum, canticis, ut Mosi et ceterorum, quae sunt spiritalia, ut non carnalibus uel turpibus delectemini cantilenis. Canentes in cordibus uestris [deo]. 10 Nusquam legimus aliquem sine uoce cantasse: unde necesse est hic ‘in corde’ ex corde intellegi, scilicet ut non solum ore sed etiam corde cantemus: ‘confitebor ‘[, inquit,] ‘tibi, domine, in toto corde meo.’ 17 Omne quodcumque facitis in uerbo aut in opere, omnia in nomine domini Iesu [Christi], gratias agentes 15 deo et patri per ipsum. Siue docetis siue operamini, nihil ad uestram, sed omnia ad domini gloriam faciatis, deo gratia[s] referentes, qui filium suum ad haec docenda destinare dignatus est. Siue: Per actus uestros d[e]o gratiae referantur. 18 Mulieres, subditae estote uiris, sicut oportet, in domino. Secundum legem 20 in his quae conueniunt domino. 19 Uiri, diligite uxores uestras, et nolite amari esse ad illas. Numquam rem naturalem hortaretur, nisi continentes esse coepissent, sicut ad Ephesios
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plenius subnotatum est. [20 Filii, obaudite parentibus per omnia: hoc autem complacitum est in domino.] 21 Patres, nolite ad iracundiam prouocare filios [uestros], ut non pusillo animo fiant. Ne[c] exasperati iracundi fiant, qui exemplo uestro patientiam discere debuissent. 22 Serui, obaudite per omnia 5 dominis carnalibus. Qui[a] carnis solam dominationem exercent. Non ad oculum seruientes, quasi hominibus placentes. Non ad hoc tantum, ut a dominis carnalibus [uideamini] laborantes. Sed in simplicitate cordis timentes dominum. Qui ubique semper uidet, et odit omne quod fictum est. 23 Quod- 10 cumque facitis, ex animo operamini, sicut domino et non hominibus. Necessitate [m] condicionis religionis facite uoluntatem, ut per opera uestra domino gratiae referantur, cum uos ex tempore credulitatis uestrae uiderint profecisse. 24 Scientes quod a domino accipietis retributionem hereditatis. Etiam si 15 ingratos dominos habeatis, nolite putare uestrum infructuosum esse seruitium, quod propter deum exhibitum caelesti remuneratione pensabitur. Domino Christo seruite. Ipsi enim seruit qui propter ipsum homini seruit. 25 Qui enim iniuriam
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facit, recipiet id quod [inique] fecit: et non est personarum acceptio aput deum. [Siue: Seruus qui dominum contempserit. Siue: Dominus qui seruum inique tractauerit. hoc, ut consolationem habeant, scientes suam inultam non esse iniuriam 5 aput deum.] 1 Domini, quod iustum est et aequum seruis praestate. Patres uos magis debent sentire quam dominos: unde et patres familias appellantur. Scientes quoniam et uos habetis dominum in caelis. Qualem circa uos dominum uultis esse, tales et nos estote conseruis. 2 Orationi instate uigilantes 10 in illa. Neglegentis enim et dormitantis oratio nec ab homine aliquit praeualet impetrare. In gratiarum actione. Pro omnibus quae concessa sunt uobis. 3 Orantes [simul et] pro nobis, ut deus [ad]aperiat nobis ostium uerbi ad loquendum mysterium Christi, propter quod et[iam] uinctus sum. Uobis 15 enim orantibus, si de tribulationibus liberemur, uobis proficiet in doctrina. 4 Ut manifestem illut ita ut oportet me loqui. Ut ipse det [intellegendum] quid quando uel cui [rationabiliter] debeat praedicari, sicut et Isaias ait: ‘ut sciam quando
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oportet me dicere sermonem.’ 5 In sapientia ambulate ad eos qui foris sunt. Nolite illos ultro ad iracundiam prouocare. Tempus redimentes. De malo tempore bonum tempus uestra prudentia facientes. 6 Sermo uester gratia[e]. In nouo scilicet 5 testamento[: uel certe gratum proferte sermonem]. Sale sit conditus. Sapientiae et rationis, ne stulta nostra religio [a] philosophis et genti[li]bus aestimetur. Ut sciatis quo modo oporteat uos uni cuique respondere. Aliter paganis, aliter Iudaeis, aliter haereticis et ceteris contradicentibus ueritati: 10 unde et Petrus ait: ‘parati semper ad satisfactionem,’ et cetera. 7 Quae circa me sunt, omnia nota faciet uobis Tychicus dilectissimus frater, et fidelis minister et conseruus in domino, 8 quem misi ad uos ad hoc ipsum ut cognoscat quae circa uos sunt, et consoletur corda uestra, 9 cum Ones[tiss]imo, carissimo 15 et fideli fratre, qui est ex uobis, qui omnia quae hic aguntur nota faciet uobis]. Securos illos uult esse de sua incolumitate, [ut] ne hac essent tristitia occupati. 10 Salutat uos Aristarc[h]us concaptiuus meus. Simul uinctus erat. Siue: Compatiebatur caritatis affectu. Et Marcus, consobrinus Barnabae [de quo 20 accepistis mandata ut, si uenerit ad uos, suscipiatis illum],
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11 et [H]iesus, qui dicitur Iustus[, qui sunt ex circumcisione]. hi[i] soli sunt adiutores [mei] in regno dei, qui mihi [in] solacio fuerunt. In nouo testamento per quod intratur ad regnum, sicut Satanas ‘mors’ dicitur, quia ipse causa est mortis. 5 12 Salutat uos Epaphras, qui ex uobis est, seruus Christi [Iesu], semper certans pro uobis in orationibus, ut sitis perfecti et pleni in omni uoluntate dei. Iam erant perfecti qui perseuerare monentur: laborem ergo eorum uoluntarium suis orationibus adiuu[ab]a[n]t. 13 Testimonium enim illi perhibeo quod habet 10 multum laborem pro uobis, et pro his qui Laodiciae et qui [H]ierapoli[m] sunt [omnes]. Tales erant primi temporis discipuli apostolorum, ut imitantes magistros pro omnium salute essent so[l]liciti. 14 Salutat uos Lucas medicus carissimus. Ex-medico erat, sicut Mat[t]heus iam apostolus athuc dicitur 15 publicanus. [15 Salutate fratres qui sunt Laodiciae, et Nimpham, et quae in domo eius est ecclesiam. 16 et cum lecta fuerit aput uos epistula, facite ut et in Laodicensium legatur et ea quae
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Laodicensium est, uos legatis.] 17 Dicite Archippo: ‘Uide ministerium quod accepisti[s] in domino, ut illut impleas.’ Hic diaconus fuisse perhibetur. 18 Salutatio mea manu Pauli: memores estote uinculorum meorum. Siue: Orate, ut reddar uobis. Siue: Memento [te] quia uestri haec patior causa, et 5 imitamini tolerantiam passionum. [Gratia uobis. amen.]
Institute for Colossians Studies 