Institute for Colossians Studies

Source Link: https://archive.org/details/patrologiaecurs46migngoog/page/n289/mode/2up

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ΤΟΥ ΜΑΚΑΡΙΟΥ ΘΕΟΔΩΡΗΤΟΥ

ΕΠΙΣΚΟΠΟΥ ΚΥΡΟΥ

ΕΡΜΗΝΕΙΑ ΤΗΣ ΠΡΟΣ ΚΟΛΑΣΣΑΕΙΣ ΕΠΙΣΤΟΛΗΣ

ΥΠΟΘΕΣΙΣ.

Κατὰ τὸν αὐτὸν καιρὸν Ἐφεσίοις καὶ Κολασσαεῦσιν ἔγραψεν ὁ θεῖος Ἀπόστολος, τῷ θαυμασίῳ Τυχικῷ διακόνῳ τῶν γραμμάτων χρησάμενος. Ἔγραφε δὲ ἀπὸ τῆς Ῥώμης, ἤδη τῶν πρώτων διαφυγὼν κίνδυνον· καὶ δηλοῖ τῆς Ἐπιστολῆς τὸ προοίμιον. Κοινωνὸν γὰρ τῶν γραμμάτων τὸν τρισμακάριον Τιμόθεον ἐποιήσατο· ἡνίκα δὲ τὸν πρῶτον ἔσχε, ἐπὶ Νέρωνος, ἀγῶνα, οὐδεὶς αὐτῷ τῶν γνωρίμων συνῆν. Καὶ τοῦτο αὐτὸς δεδήλωκεν ἐν τοῖς πρὸς Τιμόθεον γράμμασιν· « Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο. » Καὶ ὅτε δὲ πρὸς αὐτῷ ἦν λοιπὸν τοῦ βίου τὸ τέρμα, οὐκ ἐν τῇ Ῥώμῃ διῆγεν ὁ θεῖος Τιμόθεος, ἀλλὰ μᾶλλον ἐν τῇ Ἀσίᾳ. Καὶ τοῦτο διδάσκει σαφέστερον ἡ πρὸς αὐτὸν γραφεῖσα δευτέρα Ἐπιστολή. Εἰρηκὼς γάρ· « Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε· » μετ’ ὀλίγα φησί· « Σπούδασον ἐλθεῖν πρός με ταχέως. » Εἶτα ἐπάγει· « Τὸν φελώνην, ὃν ἀπέλιπον ἐν Τρῳάδι παρὰ Κάρπῳ, ἄγαγε μετὰ σεαυτοῦ, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. » Τινὲς μέντοι φασὶ μηδέπω τοὺς Κολασσαεῖς τεθαμένον τὸν θεῖον Ἀπόστολον γράψαι πρὸς αὐτοὺς τὴν Ἐπιστολήν, καὶ τοῦτο συνιστῶσιν ἐκ τῶν ῥητῶν ἐκείνων ἐπιχειροῦσι· « Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου ἐν σαρκί. » Ἔδει δὲ συνιδεῖν τῶν ῥητῶν τὴν διάνοιαν. Βούλεται γὰρ εἰπεῖν, ὅτι Οὐ μόνον ὑμῶν, ἀλλὰ καὶ τῶν μὴ τεθεαμένων με πολλὴν ἔχω φροντίδα. Εἰ γὰρ τῶν μὴ ἑωρακότων αὐτὸν μόνον τὴν μέριμναν περιέφερε, τῶν ἀπολαυσάντων αὐτοῦ τῆς θέας καὶ τῆς διδασκαλίας. οὐδεμίαν ἔχει φροντίδα. Κατ’ ἐκείνην γὰρ τὴν διάνοιαν τοῦτό ἐστι νοῆσαι· « Ἡλίκον γάρ, φησὶν, ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου ἐν σαρκί. » Δῆλον τοίνυν, ὡς οὐ περὶ αὐτῶν τοῦτο ἔφη, ἀλλὰ βεβαιῶσαι τὰ κατ’ αὐτοὺς βουληθεὶς ἐκεῖνο τέθεικεν,

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ὅτι « Οὐ μόνον ὑμῶν, ἀλλὰ καὶ τῶν μήπω με τεθεαμένων με πολλὴν ἔχω φροντίδα. » Ἔδειξε δὲ ἡμᾶς καὶ ὁ τρισμακάριος Λουκᾶς ἐν ταῖς Πράξεσιν, ὡς μετὰ τὸν αὐτὸν καιρὸν διῆλθε τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν. Τῆς δὲ Φρυγίας αἱ Κολασσαί · μητρόπολις δὲ αὐτῆς καὶ γείτων, ἡ Λαοδίκεια. Πῶς τοίνυν οἷόν τε ἦν αὐτὸν ἀφικόμενον εἰς τὴν Φρυγίαν, τὸ θεῖον αὐτοῖς μὴ παρασχεῖν, Εὐαγγέλιον; Οὐδὲ εἴποι τις ἄν, ὡς ὑπὸ τῆς θείας ἐκωλύθησαν χάριτος τοῦτο πρᾶξαι. Περὶ μὲν γὰρ τῆς Ἀσίας καὶ τῆς Βιθυνίας εἶπεν ὁ μακάριος Λουκᾶς κεκωλυκέναι αὐτοὺς τὸ πνεῦμα τὸ ἅγιον· περὶ δέ γε τῆς Φρυγίας οὐδὲν τοιοῦτον ἔφη. Ἀλλὰ τοῦτο μὲν ὡς βούλεταί τις νοείτω· οὐδὲ γὰρ δογμάτων ποιεῖ διαφορὰν τὸ οὕτως ἢ ἐκείνως εἰπεῖν. Ἡ δὲ ὑπόθεσις τῆς Ἐπιστολῆς ἐστιν αὕτη· Τινὲς τῶν ἐξ Ἰουδαίων πεπιστευκότων ἐξηπάτησαν, καὶ παρεσκεύασαν τούτους φυλάττειν τοῦ νόμου τὰ περιττά. Γέγραφε τοίνυν ὁ θεῖος Ἀπόστολος, διδάσκων ὡς τῆς σωτηρίας ἡμῖν ὁ δεσπότης Χριστὸς γεγένηται χορηγός. Δείκνυσι δὲ καὶ τὸ τῆς οἰκονομίας μυστήριον πάντα λογισμὸν ὑπερβαῖνον ἀνθρώπινον, καὶ ὅτι κοινωνοὶ τῆς τοῦ Χριστοῦ βασιλείας ἐσόμεθα, καὶ ὅτι τοῖς τελείοις αἱ νομικαὶ παρατηρήσεις οὐ πρόσφοροι.

ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.

α’-γ’. « Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, τοῖς ἐν Κολασσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ ». Ἐπειδὴ τοῖς ἐξαπατήσασιν ὑπαχθέντες τὴν νομικὴν ἠσπάσαντο πολιτείαν, ἀτελῆ δὲ ταύτην πρὸς σωτηρίαν ἐδείκνυ τοῦ Κυρίου τὴν παρουσίαν, ἀναγκαίως ἑαυτοὺς ἀποστόλους Χριστοῦ προσηγόρευσεν. Προστέθεικε δὲ, διὰ θελήματος, διδάσκων ὡς καὶ τῷ Θεῷ καὶ Πατρὶ τοῦτο συνδοκεῖ. Πάλιν μέντοι τὴν διὰ πρόθεσιν ἐπὶ τοῦ Πατρὸς τέθεικεν.

δ’. « Εὐχαριστοῦμεν τῷ Θεῷ καὶ Πατρὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, πάντοτε περὶ ὑμῶν προσευχόμενοι, (δ´.) ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. » Τελειότητα αὐτοῖς μεμαρτύρηκε πίστει καὶ ἀγάπῃ λάμπειν αὐτοὺς εἰρηκώς· ἡ γὰρ ἀγάπη πάσης ἐντολῆς πρακτικῆς περιεκτική. Σύνηθες δὲ τῷ Ἀποστόλῳ ταῖς εὐφημίαις προλεαίνειν τὰς ἀκοὰς, εἶθ’ οὕτω τὴν προσήκουσαν προσφέρειν διδασκαλίαν. Καὶ ἐνταῦθα τοίνυν ἔφη τὸν Θεὸν ἀνυμνεῖν ταῖς προσευχαῖς ἐπὶ τῇ πίστει αὐτῶν τῇ περὶ τὸν Δεσπότην Χριστὸν, καὶ τῇ ἀγάπῃ, ἣν εἰς πάντας τοὺς ὁμοπίστους ἐπιδεικνύμενοι διετέλουν.

ε’. « Διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς. » Ταῦτα δέ, φησὶ, ποιεῖτε προθύμως, τὴν εὐτρεπισμένην ὑμῖν τῶν οὐρανῶν βασιλείαν διὰ τῶν τῆς πίστεως ὀφθαλμῶν θεωροῦντες.

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« Ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ Εὐαγγελίου, (ς´.) τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ κόσμῳ. » Ταύτην δὲ ὑμῖν τὸ θεῖον Εὐαγγέλιον ἀπαγγέλλεται · οὐχ ὑμῖν δὲ μόνοις, ἀλλὰ καὶ πᾶσιν ἀνθρώποις. Εἶτα δείκνυσι καὶ τοῦ κηρύγματος τὴν ἰσχύν · « Καί ἐστι καρποφορούμενον καὶ αὐξανόμενον, καθὼς καὶ ἐν ὑμῖν, ἀφ’ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείᾳ. » Καρποφορίαν τοῦ Εὐαγγελίου κέκληκε τὴν πίστιν τῶν ἀκηκοότων καὶ τὴν ἐπαινουμένην πολιτείαν · αὔξησιν δὲ, τῶν πιστευόντων τὸ πλῆθος.

ζ’, η’. « Καθὼς καὶ ἐμάθετε παρὰ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστι πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ · ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι. » Πολίτης αὐτῶν ὁ ἀξιέπαινος οὗτος ἀνήρ, ὁ Ἐπαφρᾶς φημι. Εἰς δὲ τὴν Ῥώμην παραγενόμενος, ἐδίδαξε τὸν θεῖον Ἀπόστολον, καὶ τὴν θερμὴν αὐτῶν περὶ τὸν Κύριον πίστιν, καὶ τὴν γενομένην παρὰ τινος ἐξαπάτην. Πολλοῖς δὲ αὐτὸν ἐκάλυψεν ἐγκωμίοις, ἀγαπητὸν, καὶ σύνδουλον, καὶ πιστὸν τοῦ Χριστοῦ διάκονον ἀποκαλέσας, ἵνα αὐτοῖς πλείονος αἰδοῦς ἀξιώτερος γένηται. Ἔφη δὲ αὐτοὺς παρὰ τούτου μεμαθηκέναι τὸν πανταχοῦ γενόμενον τοῦ κηρύγματος δρόμον, καὶ τῶν ἐν ἑκάστῃ ἔθνει πεπιστευκότων πλῆθος.

θ’. « Διὰ τοῦτο καὶ ἡμεῖς, ἀφ’ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι, καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ. » Ταῦτα δὲ περὶ ὑμῶν παρὰ τοῦ ὑμετέρου διδασκάλου μεμαθηκότες, ἀπαύστως τὸν Θεὸν ἱκετεύομεν τελείαν ὑμῖν παρασχεῖν τοῦ οἰκείου θελήματος τὴν ἐπίγνωσιν. Ἐνταῦθα δὲ ἠνίξατο, ὡς ἀτελῆ ταύτην ἔχουσι τοῖς νομικοῖς ἀκολουθοῦντες παρατηρήσεσιν.

ι’. « Ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, (ι´.) περιπατῆσαι ὑμᾶς ἀξίως τοῦ Κυρίου εἰς πᾶσαν ἀρέσκειαν. » Αἰτοῦμεν δὲ τῆς πνευματικῆς ὑμᾶς ἐμπλησθῆναι σοφίας, ἵνα πάντα τὰ ἀρέσκοντα τῷ Θεῷ διαπράττησθε.

ια’. « Ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, καὶ αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ, (ια´.) ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ, εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς. » Ἵνα τὸν ἀγαθῶν ἔργων προσφέρητε τῷ Θεῷ τοὺς καρποὺς, καὶ τῆς γνώσεως αὐτοῦ τὴν αὔξησιν ἐπιδείκνυσθε, καὶ τῇ θείᾳ ῥοπῇ κρατυνόμενοι ἑδραῖοι μένητε, μετ’ εὐθυμίας φέροντες τῶν ἐναντίων τὰς τρικυμίας. Τὴν γὰρ ὑπομονὴν ἐπὶ τῶν ἐναντίων τέθεικε · ταύτης γὰρ χρήζομεν ὑπὸ τῶν δυσσεβῶν πολεμούμενοι.

ιβ’. « Εὐχαριστοῦντες τῷ Θεῷ καὶ Πατρὶ, τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί. » Τὸν χρηστὸν δὲ τὸν Δεσπότην ὑμνοῦμεν, ὅτι ἡμᾶς ἀναξίους ὄντας κοινωνοὺς ἀπέφηνε τοῦ τῶν ἁγίων φωτός. Πάλιν μέντοι τῆς σχήματι τῆς εὐχαρι-

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στίας, τῆς θείας φιλανθρωπίας τὸ ἄῤῥητον, καὶ τῆς ὑπὲρ ἡμᾶς οἰκονομίας τὸ μέγεθος δείκνυσιν.

ιγ’. « Ὃς ἐῤῥύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους, καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ Υἱοῦ τῆς ἀγάπης αὐτοῦ. » Ἐξουσίαν σκότους, τοῦ διαβόλου τὴν δυναστείαν ἐκάλεσεν. Υἱὸν δὲ ἀγάπης τὸν Δεσπότην Χριστὸν προσηγόρευσε · διδάσκων ὅτι οὐχ ὡς κτίσμα καὶ δοῦλος, ἀλλ’ ὡς Υἱὸς ἀγαπᾶται. Οὐ γάρ ἀγάπης Υἱὸς, ἀλλ’ ἀγαπητὸς Υἱὸς, τουτέστι Τρήσιος· οὕτω γὰρ καὶ Ἰσαὰκ ὠνόμαζετο. « Λάβε γάρ, ἔφη, τὸν υἱόν σου τὸν ἀγαπητὸν, » ἀντὶ τοῦ γνήσιον, τὸν τῶν ἄλλων σοι τιμιώτατον. Τοῦ σκότους τοίνυν, φησὶν, ἡμᾶς ἐλευθερώσας, τῆς τοῦ Υἱοῦ βασιλείας ἠξίωσε. Τοῦτο καὶ ἐν τῇ πρὸς Τιμόθεον ἔφη· « Εἰ ὑπομένωμεν, καὶ συμβασιλεύσομεν. »

ιδ’. « Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος, τὴν ἄφεσιν τῶν ἁμαρτιῶν. » Οὐ γὰρ ὁ νόμος, ἀλλ’ ὁ Δεσπότης Χριστὸς, ὁ τοῦ νόμου νομοθέτης, ταύτην ἡμῖν διὰ τοῦ σωτηρίου βαπτίσματος ἐδωρήσατο. Ταῦτα εἰρηκὼς, καὶ θεολογίας ἅπτεται, καὶ δείκνυσιν αὐτὸν τῶν ἁπάντων δημιουργόν.

ιε’. « Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου. » Ἐκμαγεῖς γὰρ φέρει τοῦ γεγεννηκότος τοὺς χαρακτῆρας. Τοῦτό ἐστι τὸ ὑπὸ τοῦ Κυρίου πρὸς τὸν Φίλιππον εἰρημένον· « Ὁ ἑωρακὼς ἐμὲ ἑώρακε καὶ τὸν Πατέρα. » Καὶ Ἀδὰμ δὲ ἐγέννησε κατὰ τὴν εἰκόνα αὐτοῦ, τουτέστι κατὰ πάντα αὑτῷ ἐοικότα. Ἔστι τοίνυν εἰκὼν δηλοῦσα τὸ ὁμοούσιον. Αἱ μὲν γὰρ ἄψυχοι εἰκόνες οὐκ ἔχουσι τὴν οὐσίαν τούτων ὧνπερ εἰκόνες εἰσίν · ἡ δὲ ζῶσα εἰκὼν, καὶ τὸ ἀπαράλλακτον ἔχουσα, τὴν αὐτὴν ἔχει φύσιν τῷ ἀρχετύπῳ. « Πρωτότοκος πάσης κτίσεως. » Εἰ μονογενὴς, πῶς πρωτότοκος; εἰ πρωτότοκος, πῶς μονογενής; Ἀλλὰ μὴν μονογενὴς ἐν τοῖς θείοις Εὐαγγελίοις ὠνόμασται. Πρωτότοκος τοίνυν ἐστὶ τῆς κτίσεως, οὐχ ὡς ἀδελφὴν ἔχων τὴν κτίσιν· ἀλλ’ ὡς πρὸ πάσης κτίσεως γεννηθείς. Πῶς γὰρ οἷόν τε καὶ ἀδελφὸν εἶναι τῆς κτίσεως καὶ δημιουργόν; Εἰ γάρ, κατὰ τὸν τῶν αἱρετικῶν λόγον, κτίσμα ἐστὶν, ἀδελφὴν ἔχει τὴν κτίσιν. Οὐκ οἷόν τε δὲ κατὰ ταὐτὸν ταύτης αὐτῆς καὶ ἀδελφὸν εἶναι καὶ δημιουργόν · δημιουργὸν δὲ αὐτὸν ἡ θεία καλεῖ Γραφή · εἰ δὲ δημιουργὸς, οὐκ ἄρα καὶ ἀδελφὸς· εἰ δὲ οὐκ ἀδελφὸς, οὐ κτίσμα. Ἄλλως τε οὐδὲ πρωτόκτιστον αὐτὸν εἶπεν ὁ θεῖος Ἀπόστολος, ἀλλὰ πρωτότοκον, τουτέστι, πρῶτον. Οὕτω καὶ πρωτότοκος ἐκ τῶν νεκρῶν · πρῶτος γὰρ ἀνέστη. Οὕτω καὶ Ἐκκλησίαν πρωτοτόκων τῶν τῶν ἁγίων σύλλογον ὁ θεῖος Ἀπόστολος προσηγόρευσεν · οὐκ ἐπειδὴ φύσει πάντες ἔλυσαν πρῶτοι τὰς τῶν μητέρων ὠδῖνας, ἀλλ’ ἐπειδὴ πλείων τις ἀφώριστο τοῖς πρωτοτόκοις κατὰ τὸν νό-

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μον τιμὴ, τῇ τίμιον αὐτῶν διὰ τῆσδε τῆς προσηγορίας δεδήλωκεν. Ὅτι δὲ ὁ Μονογενὴς οὐ τῆς κτίσεως ἀδελφὸς, ἀλλὰ τῆς κτίσεως ὑπάρχει ποιητὴς, καὶ τὰ ἑξῆς διδάσκει.

ις’. « Ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα. » Ποῖα; « Τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα. » Καὶ ἐπειδὴ ἐστι καὶ ἐν οὐρανοῖς ὁρατὰ, ὡς ὁ ἥλιος, καὶ ἡ σελήνη, καὶ οἱ ἀστέρες, διδάσκει σαφέστερον τίνα καλεῖ οὐράνια, εἴτε ὁρατὰ, εἴτε ἀόρατα. Εἶτα ὡς τῶν ὁρατῶν δήλων ἁπασιν ὄντων, καὶ παρὰ τοῦ θειοτάτου Μωσέως πάντων μεμαθηκότων, ὅτι τούτων ἐστὶ ποιητὴς ὁ Θεὸς, ταῦτα καταλιπὼν, τῶν τῶν ἀοράτων κατάλογον διέξερχεται. « Εἴτε θρόνοι, εἴτε Κυριότητες, εἴτε Ἀρχαὶ, εἴτε Ἐξουσίαι · τὰ πάντα δι’ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται. » Θρόνους ἡγοῦμαι τὰ Χερουβὶμ αὐτὸν λέγειν · τούτοις γὰρ εἶδε τὸν θεῖον ἐπικείμενον θρόνον ὁ προφήτης Ἰεζεκιήλ · Κυριότητας δὲ, καὶ Ἀρχὰς, καὶ Ἐξουσίας, τοὺς τῶν ἐθνῶν πεπιστευμένους τὴν ἐπιμέλειαν. Καὶ γὰρ Μιχαὴλ ἦρχε τῶν Ἰουδαίων, καὶ ὁ μακάριος Δανιὴλ ἄρχοντα λέγει Περσῶν, καὶ ἄρχοντα Ἑλλήνων. Τὸ δὲ, Πάντα δι’ αὐτοῦ ἔκτισται, τὴν πρώτην δημιουργίαν δηλοῖ. Τὸ δὲ, εἰς αὐτὸν, τὴν διὰ τῆς ἐνανθρωπήσεως αὐτοῦ γενομένην ἐνέργειαν. « Εἴ τις γὰρ ἐν Χριστῷ, φησὶ, καινὴ κτίσις. » Καὶ πάλιν· « Ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ. » Καὶ ὁ Προφήτης · « Ἔσται ὁ οὐρανὸς καινὸς, καὶ ἡ γῆ καινή. » Καί · « Τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. » Ἐν ἐλπίδι δὲ ἔχομεν τὴν τούτων μεταβολήν. « Καὶ αὐτὴ γὰρ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. » Ὅτι δὲ ἐνταῦθα τὸ πρωτότοκος ὄνομα τὸ πρῶτον δηλοῖ, τὰ ἑξῆς ἡμᾶς διδάσκει·

ιζ’. « Καὶ αὐτός ἐστι πρὸ πάντων. » Οὐκ εἶπεν, Αὐτὸς ἐγένετο πρὸ πάντων, ἀλλ’, Αὐτός ἐστι πρὸ πάντων. « Καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν. » Οὐ γὰρ μόνον ἐστὶν ἁπάντων δημιουργὸς, ἀλλὰ καὶ προμηθεῖται ὧν ἐποίησε, καὶ κυβερνᾷ τὴν κτίσιν, καὶ διὰ τὴν αὐτοῦ σοφίαν καὶ δύναμιν ἕστηκε.

ιη’. « Καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος τῆς Ἐκκλησίας. » Ἀπὸ τῆς θεολογίας εἰς τὴν οἰκονομίαν μετέβη. Κεφαλὴ γάρ ἡμῶν κατὰ τὸ ἀνθρώπινον · ὁμοούσιος δὲ ἡ κεφαλὴ τῷ σώματι · οὕτω καὶ αὐτὸς ἡμῖν ὡς ἄνθρωπος ὁμοούσιος. « Ὅς ἐστιν ἀρχή. » Ἀντὶ τοῦ, πρῶτος ἐκ νεκρῶν ἐγήγερται. Τοῦτο γὰρ ἐπάγει · « Πρωτότοκος ἐκ τῶν νεκρῶν. » Πρῶτος

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γὰρ τὰς ὠδῖνας ἔλυσε τοῦ θανάτου. Αἰνίττεται δὲ ὁ λόγος καὶ τὴν πάντων ἡμῶν ἀνάστασιν. « Ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων. » Καὶ γὰρ ὡς Θεὸς, πρὸ πάντων ἐστὶ, καὶ σὺν τῷ Πατρί ἐστι · καὶ ὡς ἄνθρωπος, πρωτότοκος ἐκ τῶν νεκρῶν, καὶ τοῦ σώματος κεφαλή.

ιθ’. « Ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι. » Πλήρωμα τὴν Ἐκκλησίαν ἐν τῇ πρὸς Ἐφεσίους ἐκάλεσεν, ὡς τῶν θείων χαρισμάτων πεπληρωμένην. Ταύτην ἔφη εὐδοκῆσαι τὸν Θεὸν ἐν τῷ Χριστῷ κατοικῆσαι, τουτέστιν αὐτῷ συνῆφθαι, ὑπὸ τὴν αὐτοῦ σκέπην εἶναι, τοῖς αὐτοῦ νόμοις ἀκολουθεῖν.

κ’. « Καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν. » Λέγει δὲ καὶ τῆς καταλλαγῆς τὸν τρόπον. « Εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ δι’ αὐτοῦ, εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς. » Αὐτὸς ἐπραγματεύσατο τὰς ἡμετέρας καταλλαγὰς, τὸ σωτήριον ὑπομείνας πάθος, καὶ τὸ αἷμα ἐκχέας, καὶ τὴν ὑπὲρ ἡμῶν θυσίαν προσενεγκὼν, καὶ συνῆψε τοῖς ἐπιγείοις τὰ ἐπουράνια. Ἀπεστρέφοντο γὰρ ἡμᾶς καὶ τῶν ἀγγέλων οἱ δῆμοι, διὰ τὴν πολλὴν πονηρίαν. Τούτου χάριν καὶ τεχθέντος χορὸν συστησάμενοι τῷ Θεῷ τὸν ὕμνον προσέφερον, λέγοντες · « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. » Οὕτω τὰ κοινῇ πᾶσιν παρασχεθέντα διηγησάμενος ἀγαθὰ, πρὸς αὐτοὺς μεταφέρει τὸν λόγον, καὶ φησί ·

κα’, κβ’. « Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους, καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς. Νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου παραστῆσαι ὑμᾶς ἁγίους, καὶ ἀμώμους, καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ. » Ἀπὸ τῶν ὑμετέρων σκιαγραφεῖτε τὰ κοινά · Καὶ γὰρ ὑμεῖς πονηρᾷ καὶ δυσσεβεῖ συνζῶντες, καὶ τοῦ τῆς θεογνωσίας φωτὸς πάμπαν ἐστερημένοι, προσωκειώθητε τῷ Θεῷ, οὐ τοῦ νόμου τοῦτο ὑμῖν δωρησαμένου τὸ δῶρον, ἀλλὰ τοῦ Δεσπότου Χριστοῦ τὸ ὑμέτερον ἀποδιδωκότος χρέος, καὶ παραδεδωκότος τῷ θανάτῳ τὸ σῶμα, ὥστε ὑμᾶς ἀξιωθέντας τῆς κλήσεως ἁγίους καὶ μώμου παντὸς ἐλευθέρους ἀποφανθῆναι. Εἶτα καὶ αἰνίσσεται τὴν γενομένην παρατροπὴν, καὶ δεδίττεται.

κγ’. « Εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι, καὶ ἑδραῖοι, καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ Εὐαγγελίου οὗ ἠκούσατε. » Ἔσεσθε δὲ ἅγιοι, καὶ ἄμωμοι, καὶ ἀνέγκλητοι ἐπιμείναντες οἷς ἐξ ἀρχῆς ἐδιδάχθητε, καὶ τὴν προσενεχθεῖσαν ὑμῖν διδασκαλίαν βεβαίαν φυλάττοντες. Ἐλπίδα δὲ τοῦ Εὐαγγελίου τὴν ἀνάστασιν καλεῖ, καὶ τὴν ζωὴν τὴν ἀθάνατον, καὶ τὴν τῶν οὐρανῶν βασιλείαν. Εἶτα διδάσκει ὡς οὐκ αὐτοῖς μόνοις, ἀλλὰ πᾶσι προσήκειν τὸ κήρυγμα τοῖς ἀνθρώποις · « Τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανὸν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. » Αὐτὸς γάρ τῶν ἐθνῶν ἐπιστεύθη τὴν γεωργίαν. Τοῦτο δὲ οὐκ ἂν εἶπεν, εἴπερ αὐτοὺς ἀληθῶς ὡς ἄνθρωπος ἐθεάσατο. Εἰ γὰρ τῶν ἐθνῶν, φησὶ,

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κευχειροτόνησαι κῆρυξ, τί δήποτε ἡμῶν κατεφρόνησας, καὶ τὴν εὐαγγελικὴν ἡμῖν διδασκαλίαν οὐ προσενήνοχας; Καὶ τὰ ἐπαγόμενα δὲ τῆς αὐτῆς ἔχεται διανοίας.

κδ’. « Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν. » Πῶς γὰρ εἶχε λόγον, τὸν μὴ τεθεαμένον αὐτοὺς, μηδὲ τὴν πνευματικὴν διδασκαλίαν προσενεγκόντα, διαῤῥήδην λέγειν ὡς ὑπὲρ αὐτῶν τοὺς διαφόρους ὑπομένει κινδύνους; « Καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ Ἐκκλησία. » Καὶ ὁ Δεσπότης Χριστὸς τὴν ὑπὲρ τῆς Ἐκκλησίας κατεδέξατο θάνατον, καὶ τοῦ σταυροῦ τὴν ἀτιμίαν καὶ τὰς ἐπὶ κόῤῥης πληγὰς, καὶ τὰς κατὰ τοῦ νώτου μάστιγας, καὶ τὰ ἄλλα ὅσα ὑπέμεινε · καὶ ὁ θεῖος Ἀπόστολος ὡσαύτως ὑπὲρ αὐτῆς ὑπέστη τὰ ποικίλα παθήματα, καὶ μεθ’ ἡδονῆς ὑπέστη. Χαίρω γάρ, φησὶν, ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν. Ἤιδει γὰρ τὴν πραγματευομένην ἐντεῦθεν ζωήν. Ἀνταναπληροῦν δὲ ἔφη τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ, ὡς τὸ λειπόμενον πληρῶν, καὶ τὸν ὑπὲρ τούτου παθημάτων ἀνεχόμενος. Ἐλείπετο δὲ τὸ κηρῦξαι τοῖς ἔθνεσι, καὶ δεῖξαι τῆς σωτηρίας τὸν μεγαλόδωρον χορηγόν.

κε’. « ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶσαι τὸν λόγον τοῦ Θεοῦ. » Τῆς Ἐκκλησίας ἐπιστεύθην τὴν σωτηρίαν, καὶ τὴν τοῦ κηρύγματος ἐνεχειρίσθην διακονίαν, ὥστε πάντας ὑμᾶς τῆς θείας ἐμπλῆσαι διδασκαλίας. Τὰ γὰρ, ὑμᾶς, οὐκ αὐτοὺς λέγει μόνους, ἀλλὰ τοὺς κατὰ τὴν οἰκουμένην πιστούς. Δῆλον τοίνυν κἀντεῦθεν, ὡς θεασάμενος αὐτοὺς ἔγραψε τὴν Ἐπιστολήν · εἰ γὰρ καὶ αὐτοῖς ἐνεχειρίσθη, οὐκ ἂν αὐτῶν παρέδραμεν, εἰς τὴν Φρυγίαν παραγενόμενος, καὶ μετὰ ταῦτα Λαοδικεῖς τοὺς τοῦ ἔθνους ἄρχοντας. Διδάσκει δὲ καὶ τίς ὁ τῆς οἰκονομίας τρόπος.

κς’, κζ’. « Τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων, καὶ ἀπὸ τῶν γενεῶν, νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι. » Μυστήριον ἐκάλεσε τῆς οἰκονομίας τὸ κήρυγμα, ὡς ὑπὸ πάντων ἀγνοούμενον πάλαι, μόνῳ δὲ τῷ Θεῷ γινωσκόμενον. Τοῦτο δὲ, φησὶν, ὃ ἐν ταῖς προτέραις ἀπεκρύπτετο γενεαῖς, νῦν ἐφανέρωσεν οἷς ἠβουλήθη ἁγίοις, τουτέστι τοῖς ἀποστόλοις, καὶ τοῖς διὰ τούτων πεπιστευκόσι. Δείκνυσι δὲ διὰ τούτων τοῦ Εὐαγγελίου τὴν ἀρχαιότητα, καὶ ὅτι πρὸ τοῦ νόμου, καὶ πρὸ τῆς τοῦ κόσμου συστάσεως, ταύτην ὁ τῶν ὅλων Θεὸς τὴν οἰκονομίαν προώρισεν. Ἐγνώρισε δὲ ἡμῖν, φησὶ, τοῖς ἁγίοις, « Τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν. » Ὅτι τὰ ἔθνη ἐν σκότῳ καθήμενα, τῆς θεογνωσίας ἐδέξατο πλοῦτον, καὶ τῷ Χριστῷ κοινωνῆσαι τῆς δόξης. Πλοῦτον γὰρ δόξης τὴν φιλοτιμίαν τῆς δόξης ἐκάλεσε. Τοῦτο δὲ καὶ τὰ ἐπαγόμενα δηλοῖ.

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« Ὅς ἐστι Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· (κη’.) « Ὃν ἡμεῖς καταγγέλλομεν. » Οὐ γὰρ αἱ τῶν ἡμετέρων καὶ τῶν βρωμάτων παρατηρήσεις, ἀλλ’ ὁ Δεσπότης Χριστὸς ἐκείνης ὑμᾶς ἀξιώσει τῆς δόξης. Ἐλπίδα γὰρ δόξης τὴν προσδοκωμένην ἐκάλεσε δόξαν.

« Νουθετοῦντες πάντα ἄνθρωπον, καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ Ἰησοῦ. (κθ’.) Εἰς ὃ καὶ κοπιῶ, ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. » Πάντα δέ φησιν ἀπαύστως ἀνακυκλῶν ὑπὸ τῆς θείας βοήθειας τοῦ κηρύγματος, ὥστε πάντας ἀνθρώπους διὰ τῆς τοῦ κηρύγματος διδασκαλίας ἀποφῆναι τελείους. Τελειότητα δὲ, οὐχ ὁ νόμος, ἀλλ’ ἡ τοῦ κηρύγματος σοφία χαρίζεται. Εἶτα καὶ ἣν ἔχει περὶ αὐτοὺς φιλοστοργίαν γυμνοῖ.

ΚΕΦΑΛΑΙΟΝ Β’.

α’. « Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου ἐν σαρκί. » Πεπεῖσθαι γὰρ ὑμᾶς βούλομαι, ὡς πολλὴν περιφέρω φροντίδα, καὶ ὑπὲρ ὑμῶν, καὶ ὑπὲρ Λαοδικέων, καὶ οὐ μόνον ὑπὲρ ὑμῶν καὶ ὑπὲρ Λαοδικέων, ἀλλὰ καὶ ὑπὲρ πάντων τῶν μηδέπω με τεθεαμένων. Ὅτι δὲ ταὐτὰ κατὰ ταύτην αὐτῷ τὴν διάνοιαν εἴρηται, καὶ τὰ ἐπαγόμενα δηλοῖ.

β’. « Ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν. » Οὐκ εἶπεν, Ὑμῶν, ἀλλ’, Αὐτῶν · τουτέστι, τῶν μηδέπω τεθεαμένων. Τίς δὲ τῆς παρακλήσεως ὁ τρόπος; « Συμβιβασθέντων ἐν ἀγάπῃ. » Ἵνα τὴν κατὰ Χριστὸν φυλάξωσι συμφωνίαν. « Καὶ εἰς πάντα πλοῦτον τῆς πληροφορίας τῆς συνέσεως. » Καὶ μετὰ πάσης πληροφορίας τὸν τοῦ κηρύγματος καταδέξωνται πλοῦτον.

γ’. « Εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ καὶ Πατρὸς, καὶ τοῦ Χριστοῦ · (γ´.) ἐν ᾧ εἰσι οἱ πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. » Ἔδειξε κοινὸν τοῦ Πατρὸς καὶ τοῦ Υἱοῦ τὸ τῆς οἰκονομίας μυστήριον · ἐν δὲ τῷ Χριστῷ ἔφη πάντας εἶναι τῆς σοφίας καὶ τῆς γνώσεως τοὺς θησαυροὺς ἀποκρύφους· ἐπειδὴ δι’ αὐτοῦ κατὰ τὸν μέλλοντα βίον ἀποκαλύπτονται πᾶσιν ἀνθρώποις ὁ τῆς οἰκονομίας σκοπός. Τοῦτο μέντοι διανοίᾳ ἔφηκεν, τὴν ἐπικήρυξαν ἰατρεύων νόσον, καὶ διδάσκων ὡς οὐχ αἱ νομικαὶ παρατηρήσεις, ἀλλ’ ἡ εἰς τὸν Κύριον πίστις προξενεῖ τὴν ἀληθῆ σωτηρίαν. Τοῦτο γὰρ ἐπήγαγε ·

δ’. « Τοῦτο δὲ λέγω, ἵνα μή τις ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ. » Τούτοις δὲ ἐχρησάμην τοῖς λόγοις, παρακαλῶν ὑμᾶς, τοῖς ἀπατηλοῖς μὴ ὑπάγεσθαι λόγοις.

ε’. « Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. » Πάλιν ἀναμίμνησι τῇ διδασκαλίᾳ τὰς εὐφημίας, καταθέλγων τὴν ἀκοὴν, καὶ τῇ παρουσίᾳ

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προκατασκευάζων τὴν εἴσοδον. Καὶ διὰ τούτων δὲ πάλιν δεδήλωκεν, ὡς θεασάμενος αὐτοὺς ἔγραψε τὴν Ἐπιστολήν. Ὥσπερ γὰρ ἐνταῦθα ἔφη · Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι· οὕτως καὶ Κορινθίοις ἐπέστειλεν · « Ὡς ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι. »

ς’, ζ’. « Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε. Ἐῤῥιζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ, καὶ βεβαιούμενοι ἐν τῇ πίστει, καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. » Ἀκῄρατον ἣν παρελάβετε διδασκαλίαν φυλάξατε, καὶ ταῖς εὐαγγελικαῖς ἀκολουθεῖτε νομοθεσίαις, βεβαίαν ἐπιδεικνύμενοι πίστιν · τοῦτο γὰρ λέγει, ἐῤῥιζωμένοι· καὶ τῆς ἀρετῆς προστιθέντες τὴν κτῆσιν· τοῦτο γὰρ δηλοῖ τὸ, ἐποικοδομούμενοι. Τὸ δὲ, περισσεύοντες ἐν τῇ πίστει, ἀντὶ τοῦ, Τελείαν αὐτὴν ἔχετε, μηδὲν αὐτῇ ἐλλείπετε, ἀλλὰ καὶ ἀναβλύζετε, καὶ περιττεύετο ἐν ὑμῖν · ὥστε ὑμᾶς διὰ πάντα τὴν εὐεργέτιν ὑμνεῖν. Τοῦτο γὰρ λέγει, ἐν εὐχαριστίᾳ.

η’. « Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστόν. » Ἣν ἄνω πιθανολογίαν, ἐνταῦθα φιλοσοφίαν ἐκάλεσε · κενὴν δὲ ἀπάτην, τὴν ματαίαν ἔφη καὶ βλαβερὰν παράδοσιν τῶν ἀνθρώπων, οὐκ αὐτὸν τὸν νόμον, ἀλλὰ τὴν ἄκαιρον αὐτοῦ φυλακὴν· στοιχεῖα δὲ τοῦ κόσμου, τὴν τῶν ἡμερῶν παρατήρησιν · ἀπὸ γὰρ ἡλίου καὶ σελήνης ἡμέραι καὶ νύκτες. Παρεγγυᾷ τοίνυν αὐτοὺς τῇ ἐγρηγόρσει καὶ νήψειν, καὶ τοῖς ἀνωτέρω τὴν πίστιν ἐπιχειροῦντας παντελῶς ἀποστρέφεσθαι, ὡς τοῦ μὲν Χριστοῦ χωρίζοντας, ταῖς δὲ ἀκριβέσι τοῦ νόμου παραφυλακαῖς προσδεδεμένους.

θ’. « Ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. » Τινὲς τῶν διδασκάλων ἐνταῦθα Χριστὸν τὴν Ἐκκλησίαν ἔφησαν ὠνομάσθαι, καὶ ἐν αὐτῇ κατοικεῖν πᾶν τὸ πλήρωμα τῆς θεότητος. Οὐκ οἶδα δὲ, εἰ καὶ σωματικῶς ἁρμόττει τῇ τοιαύτῃ τοῦ νοήματος θεωρίᾳ. Ἡγοῦμαι τοίνυν, ἐπειδὴ κεφαλὴν τῆς Ἐκκλησίας ὠνόμασεν τὸν Χριστὸν, δηλῶν ὅτι κατὰ τὸ ἀνθρώπειον ἡμῶν ἐστὶ κεφαλὴ, ὡς καὶ περὶ ἀνθρώπου καὶ ταῦτα εἰρῆσθαι, πᾶσαν ἐν αὐτῷ φέροντος τὴν θεότητα. Καὶ γὰρ δηλῶσαι θέλων ὁ θεῖος Ἀπόστολος τοῦ νόμου καὶ τῆς χάριτος τὸ διάφορον, τῇ τῶν στοιχείων πτωχείᾳ παρατέθεικε τὸν Χριστόν · καὶ δεῖξαι τὴν ὑπερβολὴν ἐκ παραλλήλου βουλόμενος, προστέθεικεν· « Ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, φουτέστιν, ὡς ἐν ἰδίῳ σώματι. Οὐ γὰρ μερικὴν τινα χάριν, φησὶ, Μωσῇ παραπλησίως ἐδέξατο. Θεὸς γὰρ ἐστιν ἀνθρώπως, καὶ τὸ ὁρώμενον τοῦτο πᾶσαν ἔχει

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ἡνωμένην τοῦ Μονογενοῦς τὴν θεότητα. Ταύτῃ δὲ τῇ διανοίᾳ καὶ τὰ ἑξῆς συμφωνεῖ·

ι’. « Καί ἐστε ἐν αὐτῷ πεπληρωμένοι. » Τῆς γάρ παρ’ αὐτοῦ χάριτος ἀπηλαύσατε, καὶ τὰς ἐκεῖθεν φερομένας ἀκτῖνας ἐδέξασθε. « Ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας. » Καὶ ἐντεῦθεν δῆλον ὡς οὐ περὶ τῆς Ἐκκλησίας ἐκεῖνα εἴρηκεν, ἀλλὰ περὶ αὐτοῦ τοῦ Δεσπότου Χριστοῦ, ὃς ἡμῶν μέν ἐστι κατὰ τὸ ἀνθρώπειον κεφαλὴ, ἀγγέλων δὲ καὶ ἀρχαγγέλων κατὰ τὴν θείαν φύσιν δεσπόζει. Ἐνταῦθα γάρ τὸ, κεφαλὴ, ἀντὶ τοῦ, ἀρχὴ, τέθεικε. Καὶ τὰ ἑξῆς δείκνυσιν, ὡς οὐ τὴν Ἐκκλησίαν ἄνω Χριστὸν ἐκάλεσεν.

ια’. « Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. » Ἐπειδὴ γὰρ ὑπαχθέντες τὴν νομικὴν πολιτείαν ἠσπάσαντο, διδάσκει πάλιν τῆς περιτομῆς τὴν διαφοράν. Οὐ γάρ ἐστι, φησὶ, σαρκικὴ, ἀλλὰ πνευματικὴ, οὐδὲ χειροποίητος, ἀλλὰ θεία, οὐδὲ σμικροῦ σώματος ἀφαίρεσις, ἀλλὰ πάσης ἀπαλλαγὴ τῆς φθορᾶς. Τοῦτον δὲ ἀξίως αὐχῶ νόμον, ἀλλὰ ὁ Δεσπότης Χριστὸς, τοῦ νόμου νομοθέτης. Τοῦτο γὰρ εἶπεν, ἐν τῇ σαρκὶ περιετμήθητε· καὶ πάλιν, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. Ἀπέκδυσιν δὲ τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, τὸ σωτήριον ἐκάλεσε βάπτισμα· ἐν ἐκείνῳ γὰρ ἀποδυόμεθα τὸν ἐῤῥυττωμένον τῆς ἁμαρτίας χιτῶνα. Τύπος δὲ τῶν μελλόντων, τὸ πανάγιον βάπτισμα. Ἐν δὲ τῷ μελλόντι βίῳ, ἄφθαρτον καὶ ἀθάνατον τὸ σῶμα γενόμενον, οὐκ ἔτι δεξόμεθα δύναται τῆς ἁμαρτίας τὸν ῥύπον. Ὅτι δὲ περὶ τοῦ βαπτίσματος ἐκεῖνα εἴρηκε, καὶ τὰ ἑξῆς μαρτυρεῖ ·

ιβ’. « Συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι. » Ἐπειδὴ δὲ θανάτου τύπον ἐκάλεσε τὸ σωτήριον βάπτισμα (τοῦτο γάρ εἶπε, συσταφέντες), εὐαγγελίζεται τὴν ἀνάστασιν. « Ἐν ᾧ καὶ συνηγέρθητε. » Καὶ ἐπειδὴ ὅτι θνητὴν ἔχομεν φύσιν, ἐπήγαγε · « Διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. » Πιστεύοντες γὰρ τῇ τοῦ Θεοῦ δυνάμει προσμένομεν τὴν ἀνάστασιν, ἐνέχυρον ἔχοντες τοῦ Δεσπότου Χριστοῦ τὴν ἀνάστασιν.

ιγ’. « Καὶ ὑμᾶς, νεκροὺς ὄντας ἐν τοῖς παραπτώμασι, καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησε σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα τὰ παραπτώματα. » Πάντας ἡμᾶς δίκην ἡ ἁμαρτία. Αὕτη γὰρ ἡμῶν τὸν θάνατον τὴν ψυχικὴν ἐξηργάσατο. Ἀλλ’ ὁ τῶν ὅλων Θεὸς κοινωνοὺς ἡμᾶς ἀπέφηνε τῆς τοῦ Δεσπότου Χριστοῦ ζωῆς, καὶ τῶν ἁμαρτημάτων ἡμῖν ἄφεσιν ἐδωρήσατο. Ἀκροβυστίαν δὲ τῆς σαρκὸς, τὴν πονηρίαν ἐκάλεσε, διδάσκων ὡς ἡ μὲν τοῦ σώματος ἀκροβυστία οὐδὲν λωβᾶται τοῖς ἔχουσιν, ἡ δὲ τῆς ψυχῆς καὶ σώματι λυμαίνεται καὶ ψυχῇ. Ἐκ

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ἐκ δὲ τούτου δείκνυσιν, ὡς ἡ τοῦ σώματος περιτομὴ οὐδὲν τοὺς περιτεμνομένους ὀνίνησιν · ἡ δὲ τῆς πονηρίας ἀφαίρεσις, τὴν ἀληθῆ πραγματεύεται σωτηρίαν.

ιδ’. « Ἐξαλείψας τὸ καθ’ ἡμῶν χειρόγραφον τοῖς δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου, προσηλώσας αὐτὸ τῷ σταυρῷ. » Χειρόγραφον τινὲς τὸν νόμον ἔφασαν · μετὰ γὰρ τὴν τοῦτου ἄρσιν, « Εἶπε, φησὶν, ὁ λαός · Πάντα ὅσα εἶπε Κύριος ὁ Θεὸς ἡμῶν ποιήσομεν, καὶ ἀκουσόμεθα. » Ἀλλὰ τῶν Ἰουδαίων χειρόγραφον ἦν, οὐ πάντων ἀνθρώπων. Ἡγοῦμαι τοίνυν καὶ τὸ σῶμα ἡμῶν καλεῖσθαι χειρόγραφον. Διὰ τούτου γὰρ πᾶσαν παρανομῶν τολμῶμεν πρᾶξιν · διὰ μὲν τῶν ὀφθαλμῶν ἀκολάστως ὁρῶντες, διὰ δὲ τῆς γλώττης φθεγγόμενοι τὰ μὴ δέοντα, διὰ δὲ τῶν ἀκοῶν βλαβερὰν διδασκαλίαν δεχόμενοι, ταῖς δὲ χερσὶ κλοπὴν, καὶ πλεονεξίαν, καὶ μιαφονίαν τολμῶντες. Ὁ τοίνυν Θεὸς Λόγος, τὴν ἡμετέραν φύσιν ἀναλαβὼν, πάσης αὐτὴν ἁμαρτίας ἐλευθέραν ἐφύλαξε, καὶ ἐξήλειψε τὰ κακῶς ὑφ’ ἡμῶν ἐν αὐτῇ γενόμενα τῶν ἐσφαλμένων γράμματα. Ταύτην δὲ συγχωρήσας τῷ σταυρῷ προσηλωθῆναι, τὸ πάντων ἡμῶν ἐξέτισε χρέος · καὶ τὸν νόμον πεπληρωκὼς, ἐκεῖνον μὲν ἔπαυσεν, ᾧ Ἰουδαίοις μὲν πάλαι μόνοις γενόμενον χρήσιμον. ἡμῖν δὲ οὐδαμῶς ἐπιτήδειον. Ἔδωκε δὲ ἡμῖν τὰ εὐαγγελικὰ δόγματα, ἐν τῇ τούτων φυλακῇ τὴν σωτηρίαν ἡμῖν ἐπαγγειλάμενος.

ιε’. « Ἀπεκδυσάμενος τὰς ἀρχὰς, καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ. » Ἐπειδὴ γὰρ διὰ τῶν τοῦ σώματος παθῶν εἶχον καθ’ ἡμῶν τὴν δυναστείαν οἱ δαίμονες, αὐτὸς δὲ σῶμα περικείμενος κρείττων ἁμαρτίας ἐγένετο · κατέλυσε τῶν ἐναντίων τὴν δυναστείαν, καὶ δῆλὴν αὐτῶν ἄπασιν ἀνθρώποις τὴν ἀσθένειαν ἔδειξε, διὰ τοῦ οἰκείου σώματος πᾶσιν ἡμῖν τὴν κατ’ αὐτῶν χαρισάμενος νίκην.

ις’, ιζ’. « Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐν πόσει, ἢ ἐν μέρει ἑορτῆς, ἢ Νουμηνίας, ἢ Σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων. » Πεπαῦσθαι τοίνυν μεμαθηκότες τὸν νόμον, μηδαμῶς ὑπάγεσθε τοῖς τὰς νομικὰς παρατηρήσεις ὑμῖν παραστρέφειν ἀναχώμεσιν. Καλῶς δὲ προσέθεικε καὶ τὸ, ἐν μέρει ἑορτῆς· οὐδὲ γὰρ ταύτας πάσας πλήρουν. Πῶς γὰρ οἷόν τε ἦν τρὶς τοῦ ἔτους ἀπὸ τῆς Φρυγίας εἰς τὴν Ἰουδαίαν τρέχειν, ἵν’ ἐν τοῖς Ἱεροσολύμοις ἐπιτελέσωσι κατὰ τὸν νόμον τὰς ἑορτὰς, καὶ μάλιστα τῆς Πεντηκοστῆς πελαζούσης τοῦ Πάσχα; Πλειόνων γάρ ἐστιν ἡ πεντήκοντα ἡμερῶν ὁδός. Σκιὰν δὲ τὸν μελλόντων τὸν νόμον ἐκάλεσε, διδάσκων ὡς ἐκείνου προτυπωθέντος τῆς Καινῆς διαθήκης ἡ χάρις. Τοῦτο δὲ καὶ ἐπήγαγε · « Τὸ δὲ σῶμα Χριστοῦ. » Τουτέστιν ἡ εὐαγγελικὴ πολιτεία σώματος ἐπέχει τάξιν, ὁ δὲ νόμος σκιᾶς. Προλαμβάνει δὲ ἡ σκιὰ τὸ

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σῶμα, ἀνίσχοντος τοῦ φωτός · ὡς εἶναι σκιὰν μὲν τὸν νόμον, σῶμα δὲ τὴν χάριν, φῶς δὲ τὸν Δεσπότην Χριστόν.

ιη’. « Μηδεὶς ὑμᾶς καταβραβευέτω. » Βραβευθῆναι καλοῦσι τοὺς τὸν ἀγωνιζόμενον κριτὰς · Τύποι γὰρ τοὺς νικῶντας τῆς νίκης τὴν ψῆφον ὀρέγουσι. Καταβραβεύεσθαι δέ ἐστι, τὸ ἀδίκως βραβεύειν. Ἐπειδὴ τοίνυν καὶ οἱ τὰς νομικὰς παρατηρήσεις τοῦ Εὐαγγελίου παραμιγνύντες ἀπὸ τῶν κρειττόνων αὐτοὺς ἐπὶ τὰ ἐλάττω μετέφερον, εἰκότως ἔφη · Μηδεὶς ὑμᾶς καταβραβευέτω. Εἶτα διδάσκει τὴν ταπεινοφροσύνην ταύτην πῶς ἐποίησαν, καὶ ποσὴν ἐνεφρόνησαν καὶ θρησκείᾳ τῶν ἀγγέλων. « μὴ ἑώρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ἀπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ. » Οἱ γὰρ οὐ νόμῳ συνηγοροῦντες, καὶ τοὺς ἀγγέλους σέβειν αὐτοῖς εἰσηγοῦντο, διὰ τούτων λέγοντες δεδόσθαι τὸν νόμον. Ἔμεινε δὲ τοῦτο τὸ πάθος ἐν τῇ Φρυγίᾳ καὶ Πισιδίᾳ μέχρι πολλοῦ. Ως δὴ χάριν καὶ συνέδρια σύνοδος ἐν Λαοδικείᾳ τῆς Φρυγίας νόμῳ κεκώλυκε τὸ τοῖς ἀγγέλοις προσεύχεσθαι. καὶ μέχρι δὲ τοῦ νῦν εὐκτήρια τοῦ ἁγίου Μιχαὴλ παρ’ ἐκείνοις καὶ τοῖς ὁμόροις ἐκείνων ἐστιν ἰδεῖν. Τοῦτο τοίνυν συνεβούλευον ἐκεῖνοι γίνεσθαι, ταπεινοφροσύνῃ δῆθεν ἐπηρεάζουσι, καὶ λέγοντες ὡς ὁ ἀόρατος ὁ τῶν ὅλων Θεὸς ἀνέφικτος τε καὶ ἀκατάληπτος, καὶ προσήκει διὰ τῶν ἀγγέλων τὴν θείαν εὐμένειαν πραγματεύεσθαι. Τοῦτο λέγει, ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων. Τὸ δέ γε, φυσιούμενος, τῇ ταπεινοφροσύνῃ ἐναντίον οὐκ ἔστι· τὴν μὲν γὰρ ἐσκήπτοντο, τοῦ δὲ τύφου τὸ πάθος ἀκριβῶς περιέκειντο. Τὸ δὲ, ὃ μὴ ἑώρακεν ἐμβατεύων, ἀντὶ τοῦ, λογισμοῖς οἰκείοις χρώμενος. Τοῦτο γὰρ ἐπήγαγεν ·

ιθ’. « Εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ. (ιθ’.) « Καὶ οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ. » Πάλιν κεφαλὴν ὠνόμασε τὸν Δεσπότην Χριστὸν, σῶμα δὲ τὴν Ἐκκλησίαν τῆς συστήμα. Μεταφορικῶς δὲ ἅπαν τέθεικεν. Ὥσπερ γὰρ ἐπὶ τοῦ σώματος ῥίζα τῶν νεύρων ἐστὶν ὁ ἐγκέφαλος, διὰ δὲ τῶν νεύρων ἔχει τὰς αἰσθήσεις τὸ σῶμα · οὕτω παρὰ τοῦ Δεσπότου Χριστοῦ, καὶ τὰς τῆς διδασκαλίας πηγὰς, καὶ τῆς σωτηρίας τὰς ἀφορμὰς δέχεται τῆς Ἐκκλησίας τὸ σῶμα. Ὥσπερ δὲ εἰσὶν ἐν τῷ σώματι σύνδεσμοι, τοῦτο ἀπόστολοι, καὶ προφῆται, καὶ διδάσκαλοι ἐν τῷ τῆς Ἐκκλησίας συστήματι. Εἶτα καὶ ἑτέρωθεν ἀποδείκνυσιν οὐδαμῶς αὐτοῖς προσηκοῦσαν τοῦ νόμου τὴν φυλακήν.

κ’-κβ’. « Εἰ οὖν ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε; Μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς; ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων. » Ἐν τῷ βαπτίσματι συνετάφητε τῷ Χριστῷ, νεκροὶ τῷ νόμῳ γεγένησθε· πῶς τοίνυν τὸν τῶν εἰδῶν διδάσκον ἀνέχεσθε, καὶ νομίζετε τινὰ μὲν τῶν ἐδεσμάτων ἔννομα, τινὰ

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δὲ παράνομα, καὶ οὐ σκοπεῖτε ὡς νόμιμον τοῦτων οὐδέν; Εἰς κόπρον γὰρ ἅπαντα μεταβάλλεται. Ἐντάλματα δὲ καὶ διδασκαλίας οὐ τὸν νόμον ἐκάλεσεν, ἀλλὰ τὴν ἄκαιρον τούτων διδασκαλίαν.

κγ’. « Ἅτινά ἐστι λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκείᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδείᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός. » Ἔδειξε σχῆμα περικειμένους, οὐκ ἀλήθειαν. Ἡ γὰρ ἐθελοθρησκεία τοῦτο αἰνίττεται, ἀντὶ τοῦ, Ἴδιον εἰσφέρουσι δόγμα, οὐκ ἀκολουθοῦσι τῷ τοῦ νόμου σκοπῷ · καὶ τῇ κομψείᾳ τῶν λόγων ἐξαπατῶσι, καὶ ταπεινοφροσύνην καλοῦσι τοῦ νόμου τὴν φυλακὴν, λέγοντες μὴ δεῖν παραβαίνειν τὸν ὑπὸ τοῦ Θεοῦ δεδομένον · καὶ ἀφειδεῖν σώματος τὸ μὴ πάντων ἔχειν ἀδεῶς τὴν ἀπόλαυσιν. Τοῦτο δὲ προφανὴς δουλεία, καὶ τῆς τιμῆς τῆς δεδομένης ἀφαίρεσις. Γνώμῃ γὰρ ἀπέχεσθαι δεῖ, οὐχ ὡς βδελυκτῶν, ἀλλ’ ὡς ἡδίστων.

ΚΕΦΑΛΑΙΟΝ Γ’.

α’, β’. « Εἰ οὖν συνηγέρθητε τῷ Χριστῷ τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. Τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. » Ἐκοινωνήσατε τῷ Χριστῷ τῆς ἀναστάσεως. Πάντων δὲ οὗτος ὑπέρτατος ἐν τοῖς οὐρανίοις τῷ Πατρὶ συνεδρεύων. Τὴν ἄνω τοίνυν πολιτείαν μιμεῖσθε.

γ’, δ’. « Ἀπεθάνετε γάρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ὅταν ὁ Χριστὸς φανερωθῇ ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. » Νεκροὶ γεγένησθε τῷ παρόντι βίῳ · συνετάφητε γὰρ ἐν τῷ βαπτίσματι τῷ Χριστῷ, ἐδέξασθε δὲ τὴν ἐλπίδα τῆς ἀναστάσεως. τοῦτο γὰρ λέγει, Ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ἐκείνου γὰρ ἀναστάντος, πάντες ἠγέρθημεν. Ἀλλ’ οὐδέπω ὁρῶμεν τῶν πραγμάτων τὴν ἔκβασιν · κέκρυπται δὲ ἐν αὐτῷ τῆς ἡμετέρας ἀναστάσεως τὸ μυστήριον. Ὅταν τοίνυν ἐπιφανῇ τὸ δεύτερον, τηνικαῦτα ἑψόμεθα τῆς ἀναστάσεως, καὶ ἀπολαυσόμεθα τῆς ἀθανάτου ζωῆς. Ἄγαν δὲ ἁρμοδίως καὶ ἐπὶ τοῦ Χριστοῦ, φανερωθῇ, εἴρηκεν. Οὔτε γὰρ ὑφ’ ὑμῶν ὁρᾶται, καὶ ὑπὸ τῶν ἀπίστων παντελῶς ἀγνοεῖται. Τοῦτο δὲ καὶ ἐφ’ ἡμῶν τέθεικε· Φανερωθήσεσθε, φησὶν, ἐν δόξῃ. Ἐν ἐλπίδι γὰρ ἔχομεν τὰς ἐπαγγελίας τῶν ἀγαθῶν · ὅσα δῆλα ἔσται τῆς νῦν ἀγνοούμενα. Ἐπειδὴ δὲ τὰς νομικὰς παρατηρήσεις ἐξέβαλεν ἵνα μὴ νομίσωσιν ἄδειαν ἔχειν τοῦ ἁμαρτάνειν, ἀναγκαίως καὶ περὶ τούτου σοφῶς ἀποτίθεται τὰ προσήκοντα.

ε’. « Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία. » Μέλη ταῦτα τοῦ σώματος προσηγόρευσεν, ἐπειδὴ διὰ τού-

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του ἐνεργεῖται ταῦτα. Τούτου χάριν ἐχρήσατο τῷ διορισμῷ καὶ οὐκ εἶπε, τὰ μέλη ὑμῶν, ἀλλὰ προστέθεικε τὰ ἐπὶ τῆς γῆς, τουτέστι· τὴν ἐπὶ τὰ χείρω τοῦ φρονήματος ῥοπήν· ἀντὶ τοῦ, Μηκέτι τὸ σῶμα ἐνεργείτῳ τὴν ἁμαρτίαν. Τὴν μέντοι πλεονεξίαν εἰδωλολατρείαν ἐκάλεσεν, ἐπειδὴ τὸν μαμμωνᾶ κύριον ὁ Σωτὴρ προσηγόρευσε, διδάσκων ὡς ὁ τῷ πάθει τῆς πλεονεξίας δουλεύων, ὡς Θεὸν τὸν πλοῦτον τιμᾷ.

ς’. « Δι’ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. » Ἀναγκαίως καὶ τὴν ἀπειλὴν τῆς τιμωρίας προστέθεικεν.

ζ’. « Ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν αὐτοῖς. » Οὕτω καὶ Κορινθίοις ἐπιστέλλων εἴρηκε· « Καὶ ταῦτά τινες ἦτε, ἀλλ’ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ’ ἐδικαιώθητε, » καὶ τὰ ἑξῆς.

η’. « Νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα. » Εἶτα λέγει ποῖα ταῦτα.

θ’. « Ὀργὴν, θυμὸν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν. (θ´.) Μὴ ψεύδεσθε εἰς ἀλλήλους. » Οὕτω διδάξας τίνα ἐκάλεσε τοῦ σώματος μέλη, δείκνυσι καὶ αὐτὸ τὸ σῶμα, οὗ ταῦτα τὰ μέλη. « Ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ. » Παλαιὸν ἄνθρωπον τὴν προτέραν ἐκάλεσε πολιτείαν. Ἐν οἷς γάρ, φησὶ, καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν αὐτοῖς. Τοῦτον δὲ ἀπεκδύσασθε ἐν τῷ βαπτίσματι.

ι’. « Καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν. » Ἄνωθεν γὰρ ἡμᾶς ἐδημιούργησεν ὁ τῶν ὅλων Θεὸς, καὶ τοὺς τῆς θείας εἰκόνος χαρακτῆρας, οὓς ἡ ἁμαρτία διέφθειρεν, ἀκριβέστερον ἐν ἡμῖν ἐξετύπωσε. Τοῦτο καὶ ἐν τῇ πρὸς Ῥωμαίους ἔφη · « Οὓς προέγνω καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ. » Καὶ ἐν τῇ πρὸς Φιλιππησίους · « Ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. »

ια’. « Ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος·ἀλλὰ τὰ πάντα, καὶ ἐν πᾶσι Χριστός. » Ἀπὸ τοῦ τύπου εἰς τὸν ἀρχέτυπον τὸν λόγον μετήνεγκε. Περὶ γὰρ τοῦ παναγίου βαπτίσματος διαλεγόμενος, τοῦ μέλλοντος βίου τὴν πολιτείαν ἡμᾶς ἐδίδακτε. Οὐδεμίαν γὰρ ἐκεῖνος τοιαύτην ἔχει διαφοράν· ἀλλὰ, τῆς ἁμαρτίας πεπαυμένης, τῷ βουλήματι τοῦ Θεοῦ ἐν ἅπασιν ἐκτελεῖται. Τοῦτο γάρ ἐστι, τὰ πάντα καὶ ἐν πᾶσι Χριστός. Οὕτω καὶ ἐν τῇ πρὸς Κορινθίους · « Ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν. »

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Ἐν ἐκείνῳ τοίνυν τῷ βίῳ τὸν νέον ἀκριβῶς ἄνθρωπον ἐνδυόμεθα. Ἐν ἐκείνῳ γὰρ τῆς φθορᾷ ἀπαλλαττόμεθα, καὶ τὴν ἀφθαρσίαν ἀμφιεννύμεθα. Ἐν δὲ τῷ βαπτίσματι τὸν ἐκείνου τοῦ βίου τύπον ἀποπληροῦμεν.

ιβ’, ιγ’. « Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ Θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμῶν, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν. Ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς, ἐάν τις πρός τινα ἔχῃ μομφήν. » Εἶτα ἀπὸ τοῦ παραδείγματος τὴν παραίνεσιν βεβαιοῖ. « Καθὼς καὶ ὁ Χριστὸς ἐχαρίσατο ἡμῖν · οὕτω καὶ ὑμεῖς. » Ἀποβλέψατε εἰς τὴν τοῦ Δεσπότου φιλανθρωπίαν, πόσων ὑμῖν ἁμαρτημάτων ἄφεσιν ἐδωρήσατο. Μιμεῖσθε τοίνυν τὸν Δεσπότην, καὶ συγχωρεῖτε ἕκαστος τὰ εἰς αὐτὸν ὑπὸ τοῦ ἀδελφοῦ πλημμελούμενα.

ιδ’. « Ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ἥτις ἐστὶ σύνδεσμος τῆς τελειότητος. » Αὕτη γὰρ καὶ τῶν ἄλλων ἐστὶν ἐντολῶν καὶ φύλαξ καὶ συνεργὸς · καὶ ὥσπερ αἱ ἱμανταὶ τὰς οἰκοδομίας συνέχουσιν, οὕτως αὕτη τὴν τελειότητα προξενεῖ, καὶ συνάπτει τὰ μέλη τοῦ σώματος.

ιε’. « Καὶ ἡ εἰρήνη τοῦ Θεοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι. » Ἓν σῶμα ἐκ πάντων ὑμῶν ὁ καλέσας ὑμᾶς Θεὸς συνεστήσατο · μὴ τοίνυν τοῦτο μερίζετε · ἀλλὰ κἄν τις λυπηροῦ τινος παρὰ τινος πειρασθῇ, ἐχέτω τὴν εἰρήνην ἐν τῇ καρδίᾳ, ἀγωνοθετοῦσαν τε καὶ βραβεύουσαν, καὶ τὴν Θεῷ φίλην πραγματευομένην ὁμόνοιαν. « Καὶ εὐχάριστοι γίνεσθε. » Δι’ αὐτῶν τῶν πραγμάτων ὑμνολογεῖτε τὸν Δεσπότην τὰς χάριτας.

ις’. « Ὁ λόγος τοῦ Θεοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες, καὶ νουθετοῦντες ἑαυτοὺς, ψαλμοῖς, καὶ ὕμνοις καὶ ᾠδαῖς πνευματικοῖς ἐν τῇ χάριτι ᾄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ. » Τὴν διηνεκῆ τῶν θείων λογίων μελέτην καὶ ὁ παλαιὸς νόμος παρεγγυᾷ. « Μελετήσεις γάρ, φησὶν, ἐν αὐτοῖς καθήμενος, καὶ διανιστάμενος, καὶ κοιταζόμενος, καὶ πορευόμενος ἐν ὁδῷ. » Τοῦτο παρακελεύεται καὶ ὁ θεῖος Ἀπόστολος, ὥστε ἡμᾶς τὴν τοῦ Χριστοῦ διδασκαλίαν ἐν τῇ ψυχῇ περιφέρειν ἀεὶ, ὑμνεῖν τε αὐτὸν, καὶ ταῖς πνευματικαῖς ᾠδαῖς ἁγιάζειν τὴν γλῶτταν. Τὸ δὲ ἐν ταῖς καρδίαις, ἀντὶ τοῦ, μὴ μόνον τῷ στόματι.

ιζ’. « Καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ Θεῷ καὶ Πατρὶ δι’ αὐτοῦ. » Ἐπειδὴ γὰρ ἐκεῖνοι τοὺς ἀγγέλους σέβειν ἐθέλων, αὐτὸς τὰ ἐναντία παρεγγυᾷ, ὥστε καὶ τοὺς λόγους, καὶ τὰ ἔργα κοσμῆσαι τῇ μνήμῃ τοῦ Δεσπότου Χριστοῦ · καὶ τῷ Θεῷ δὲ καὶ Πατρὶ τὴν εὐχαριστίαν δι’ αὐτοῦ, φησὶν, ἀναπέμπετε, μὴ διὰ τῶν ἀγγέλων. Τούτῳ ἑπομένη τῷ νόμῳ καὶ ἡ ἐν Λαοδικείᾳ σύνοδος, καὶ τὸ παλαιὸν ἐκεῖνο πάθος θεραπεῦσαι βουλομένη, ἐνομοθέτησε μὴ εὔχεσθαι ἀγγέλοις, μηδὲ καταλιμπάνειν τὸν Κύριον ἡμῶν

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Ἰησοῦν Χριστόν. Ἐντεῦθεν λοιπὸν κατ’ εἶδος τὰς παραινέσεις προσφέρει.

ιη’. « Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσιν, ὡς ἀνῆκεν ἐν Κυρίῳ. » Ἐπειδὴ συνέβαινε δυσσεβῶν ἀνδρῶν γυναῖκας πιστεῦσαι, ἀναγκαίως τὸ δέος αὐτῶν τέθεικεν. Ἐν Κυρίῳ γάρ, εἶπεν, ἀντὶ τοῦ, ὡς ὁ τοῦ Κυρίου παρακαλεῖται νόμος.

ιθ’. « Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραίνεσθε πρὸς αὐτάς. » Ταῖς γυναιξὶ τὴν ὑποταγὴν, τοῖς ἀνδράσι τὴν ἀγάπην ἐνομοθέτησεν, ἡμέρως αὐταῖς προσφέρεσθαι, καὶ ὡς μέλεσιν οἰκείοις παρεγγυήσας.

κ’. « Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα· τοῦτο γὰρ ἐστιν εὐάρεστον ἐν Κυρίῳ. » Τοῦτο γὰρ καὶ νομοθετῶν προστάζει ὁ Θεός.

κα’. « Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσι. » Προσήκει δὲ καὶ ὑμᾶς μὴ λυπεῖν τὰ τέκνα, ἀλλὰ τὴν προσήκουσαν αὐτοῖς θεραπείαν προσφέρειν.

κβ’. « Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις· » Ἔδειξε τὴν ψυχὴν ἐλευθέραν, τὸ σῶμα δὲ μόνον ὑποκείμενον τῇ δουλείᾳ. « μὴ ἐν ὀφθαλμοδουλείαις, ὡς ἀνθρωπάρεσκοι, ἀλλ’ ἐν ἁπλότητι τῆς καρδίας, φοβούμενοι τὸν Θεόν. » Μετὰ τῆς προσηκούσης εὐνοίας θεραπεύετε τοὺς δεσπότας, πάσης κακοηθείας ἀπηλλαγμένοι. Καὶ ἑρμηνεύων τὸ, μὴ καὶ ὀφθαλμοδουλείαις, ἐπήγαγε ·

κγ’, κδ’. « Καὶ πᾶν ὅ τι ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε. » Καὶ προθυμοτέρους ποιῆσαι βουλόμενος προστέθεικεν· « ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις. » Ἀπόκειται γὰρ ὑμῖν ὑπὲρ τούτου μισθός. Καὶ τοῦτο δηλοῖ τὰ ἑξῆς.

κε’. « Εἰδότες ὅτι ἀπὸ Κυρίου λήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας ὑμῶν. Τῷ γὰρ Κυρίῳ Χριστῷ δουλεύετε. » Ἐπεὶ ψυχαγωγίας τοὺς δούλους λέγοντας εἰδέναι, ὡς οὐκ ἀνθρώποις, ἀλλὰ τῷ Κυρίῳ δουλεύουσι. Καὶ ἐπειδὴ συμβαίνει ἀδίκους εἶναι δεσπότας, ἀναγκαίως προστέθεικεν ·

« Ὁ δὲ ἀδικῶν κομίσεται ὃ ἠδίκησε, καὶ οὐκ ἔστι προσωποληψία. » Ὥστε, φησὶ, κἂν μὴ τύχητε ἀγαθῶν ἀντιδόσεων παρὰ τῶν δεσποτῶν, ἔστι δίκαιος κριτὴς ὃς οὐκ εἰς ἀξίωμα καὶ δεσποτείαν διαφόρων, ἀλλὰ δικαίαν εἰσφέρει τὴν ψῆφον.

ΚΕΦΑΛΑΙΟΝ Δ’.

α’. « Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανοῖς. » Ταῦτα δὴ τὰ τῆς ἰσοτιμίας ἐκάλεσεν· ἀλλὰ τὴν προσήκουσαν ἐπιμέλειαν τῆς παρὰ τῶν δεσποτῶν ἀπολαύειν χρὴ τοὺς οἰκίτας.

β’. « Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. » Δεῖ γὰρ ὑπὲρ τῶν δεδομένων εὐχαριστεῖν προθύμως, καὶ τὴν νικαῦτα τὴν ἱκετείαν προφέρειν.

γ’. « Προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ

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Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ. » Τὴν συνήθη μὲν ταπεινοφροσύνην ἔδειξε · διδάσκει δὲ καὶ ἡμᾶς, μὴ ἑαυτοῖς θαῤῥεῖν, ἀλλὰ τὴν παρ’ ἀλλήλων ἐπικουρίαν ζητεῖν.

δ’. « Δι’ ὃ καὶ δέδεμαι, (δ´.) ἵνα φανερώσω αὐτὸ, ὡς δεῖ με λαλῆσαι. » Ἔδειξε τῶν δεσμῶν τὴν αἰτίαν. Ταῦτα γάρ, φησὶ, ποιεῖ τὸ κήρυγμα φανερώτερον. Οὕτω καὶ ἐν τῇ πρὸς Φιλιππησίους ἔφη · « ὥστε τοὺς δεσμούς μου φανεροὺς γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ, καὶ τοῖς λοιποῖς πᾶσιν. »

ε’. « Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω. » Τουτέστι, τοὺς μηδέπω πεπιστευκότας. Μηδεμίαν, φησὶν, αὐτοῖς πρόφασιν δίδοτε βλάβης · πάντα ὑπὲρ τῆς αὐτῶν μηχανᾶσθε σωτηρίας. « Τὸν καιρὸν ἐξαγοραζόμενοι. » Οὐκ ἔστιν ὑμέτερος· ὁ παρὼν αἰὼν· χρήσασθε τοίνυν αὐτῷ εἰς δέον, καὶ οἰκεῖον ποιήσασθε, διὰ τῶν ἀγαθῶν αὐτὸν δυσώμενοι πράξεων.

ς’. « Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι ἅλατι ἠρτυμένος. » Τῇ πνευματικῇ συνέσει κοσμεῖσθε. Οὕτω καὶ ὁ Κύριος τοῖς ἀποστόλοις ἅλας ἔχειν προσέταξεν. καὶ ἅλας αὐτοὺς προσηγόρευσε. Διδάσκει δὲ καὶ τούτου τὸν τρόπον. « Εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. » Ἄλλως γὰρ τῷ ἀπίστῳ, καὶ ἄλλως τῷ πιστῷ, καὶ ἄλλως τῷ τελείῳ, καὶ ἄλλως τῷ ἀτελεῖ, καὶ ἑτέρως τῷ ἀσθενεῖ, καὶ ἄλλως τῷ ὑγιαίνοντι, προσφέρειν τὴν διδασκαλίαν προσήκει.

ζ’-θ’. « Τὰ κατ’ ἐμὲ πάντα γνωρίσει ὑμῖν Τυχικὸς, ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, καὶ σύνδουλος ἐν Κυρίῳ. » ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν, σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν · πάντα ὑμῖν γνωριοῦσι· » τὰ ὧδε. » Ὁ Ὀνήσιμος τοῦ Φιλήμονος ἦν οἰκέτης. Τοῦτον ἐν τῷ δεσμωτηρίῳ κατήχησε ὁ θεῖος Ἀπόστολος, ἔπεμψε δὲ ἐνταῦθα · ἐπειδὴ δὲ γράφων εἶπεν, ὡς ἐβουλήθη μὲν αὐτὸν κατασχεῖν, παρὰ δὲ τὴν ἐκείνου γνώμην τοῦτο οὐκ ἠθέλησε πρᾶξαι. Ἀπέστειλεν, ὡς εἰκὸς, ὁ Φιλήμων · ἀλλὰ τοῦτον σὺν τῷ Τυχικῷ πάλιν ἔπεμψεν ὁ θεῖος Ἀπόστολος, ὡς ὑπουργὸν λοιπὸν γενόμενον τοῦ κηρύγματος. Ἔστι δὲ αὐτοῦ καὶ ἐνταῦθα τὴν σοφίαν καταμαθεῖν. Τὸ μὲν γὰρ μηνῦσαι τὰ κατ’ αὐτὸν, κοινὸν πεποίηκεν ἀμφοτέρων · Πάντα γάρ ὑμῖν, φησὶ, γνωριοῦσι τὰ ὧδε. Τὸ δὲ παρακαλέσαι μόνῳ ἀπένειμεν τῷ Τυχικῷ. « Ἵνα γρῶ γάρ, φησὶ, τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. Ἐπειδὴ γὰρ ἔδεισαν τὸν Ὀνήσιμον δοῦλον, καὶ εἰκὸς ἦν δυσχερᾶναι, ὅτι ὁ χθὲς καὶ πρώην δουλεύων, ἱκανὸς ἐξαπίνης γέγονεν Ἐκκλησίαν ὅλην παρακαλέσαι τε καὶ διδάξαι, μόνον ἔφη τὸν Τυχικὸν εἰς τοῦτο πεπομφέναι. Τὸ δέ γε μηνῦσαι τὰ κατ’ αὐτὸν ἀμφοτέρους συνήρμοσε, καὶ τοῦτον ταύτῃ τιμῶν, καὶ ἐκείνους οὐ πλήττων.

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« Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου. » Θεσσαλονικεὺς ἦν, ὡς ὁ μακάριος διδάσκει Λουκᾶς· συνελήφθη δὲ αὐτῷ εἰς τὴν Ἰουδαίαν. Ἐκεῖθεν συνεξεδήμησεν εἰς τὴν Ῥώμην. Συναιχμάλωτον δὲ αὐτὸν κέκληκεν, ὡς κοινωνὸν τῶν παθημάτων γενόμενον. « Καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολάς · ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν. » Καὶ τοῦτο δηλοῖ, ὡς θεασάμενος αὐτοὺς ἔγραψε τὴν ἐπιστολήν. Μετὰ γὰρ τὴν γενεαμένὴν αὐτῷ τε καὶ τῷ μακαρίῳ Βαρνάβᾳ περὶ τοῦ Μάρκου φιλονεικίαν, τῇ Φρυγίᾳ καὶ τῇ Γαλατίᾳ τὴν διδασκαλίαν προσήνεγκεν. Εἰκὸς οὖν ὅτι τότε τὰς περὶ αὐτῶν δέδωκεν ἐντολάς. Τοῦτον κελεύει παραγενόμενον δέξασθαι δι’ ἀναριθμους τιμῆς.

« Καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς. Οὗτοι μόνοι συνεργοί εἰς τὴν βασιλείαν τοῦ Θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. » Μέγιστον ἐγκώμιον τὸ τῷ Ἀποστόλῳ γενέσθαι θυμηδίας πρόξενον.

ιβ’. « Ἀσπάζεται ὑμᾶς Ἐπαφρᾶς, ὁ ἐξ ὑμῶν δοῦλος Χριστοῦ, » Πολίτης αὐτῶν ἦν ὁ Ἐπαφρᾶς, ὡς καὶ ἔδη προειρήκαμεν. « Πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα στῆτε τέλειοι καὶ πεπληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ. » Ἀναγκαίως αὐτοῦ τὴν περὶ αὐτοὺς ἔδειξεν εὔνοιαν, ἵνα προθυμότερον αὐτοῦ τῇ διδασκαλίᾳ προσέχωσι.

ιγ’. « Μαρτυρῶ γὰρ αὐτῷ, ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ τῶν ἐν Ἱεραπόλει. » Πειθάζουσιν ἀλλήλαις αὗται αἱ πόλεις· πᾶσαι δὲ τῆς Φρυγίας εἰσίν.

ιδ’. « Ἀσπάζεται ὑμᾶς Λουκᾶς ἰατρὸς ὁ ἀγαπητὸς, καὶ Δημᾶς. » Οὗτος καὶ τ’ θεῖον συνέγραψεν Εὐαγγέλιον, καὶ τὴν ἱστορίαν τῶν Πράξεων. Καὶ ἐντεῦθεν δῆλον, ὡς ἐσχάτη πασῶν Ἐπιστολῶν ἡ δευτέρα πρὸς Τιμόθεον ἐγράφη. Ἐκεῖ γάρ περὶ τοῦ Δημᾶ λέγει· « Δημᾶς με ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα. »

ιε’. « Ἀσπάσασθε τοὺς ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν, καὶ τὴν κατ’ οἶκον αὐτοῦ Ἐκκλησίαν. » Οὗτος ὡς Εἰκὸς, τῶν ἐν Λαοδικείᾳ πιστῶν ἡγούμενος ὤν, ὃς καὶ τὴν οἰκίαν Ἐκκλησίαν ἀπέφηνεν, εὐσεβείᾳ ταύτην κοσμήσας.

ις’. « Καὶ ὅταν ἀναγνωσθῇ παρ’ ὑμῖν ἡ ἐπιστολὴ, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε. » Τινὲς ὑπέλαβον καὶ πρὸς Λαοδικεῖς αὐτὸν γεγραφέναι· αὐτίκα τοίνυν καὶ προσφέρουσι πεπλασμένην ἐπιστολήν. Ὁ δὲ θεῖος Ἀπόστολος, οὐκ ἔφη, καὶ τὴν πρὸς Λαοδικείας, ἀλλὰ, καὶ τὴν ἐκ Λαοδικείας. Ἔκτοτε γὰρ πρὸς αὐτὸν περί τινων ἔγραφαν. Εἰκὸς δὲ αὐτοὺς ἢ τὰ ἐν Κολοσσαῖς γενόμενα αἰτιάσασθαι, ἢ τὰ αὐτὰ τούτοις νενοσηκέναι. Διὸ καὶ ταύτην εἶπε τὴν ἐπιστολὴν κἀκείνοις ἀναγνωσθῆναι.

ιζ’. « Καὶ εἴπατε Ἀρχίππῳ· Βλέπετε τὴν δια-

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κονίαν, ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς. » Τινὲς ἔφασαν τοῦτον Λαοδικείας γεγενῆσθαι διδάσκαλον. Ἀλλ’ ἡ πρὸς Φιλήμονα Ἐπιστολὴ διδάσκει ὡς ἐν Κολοσσαῖς οὗτος· ᾤκει · τῷ γὰρ Φιλήμονι καὶ τοῦτον συντάττει.

ιη’. « Ὁ ἀσπασμὸς, τῇ ἐμῇ χειρὶ Παύλου. » Τοῦτον προστέθεικε, διδάσκων ὡς σὺν παῤῥησίᾳ κελεύει μὴ φυλάττειν τὸν νόμον. « Μνημονεύετέ μου τῶν δεσμῶν. » Ἀντὶ τοῦ, Ζηλοῦτε καὶ μιμεῖσθε, καὶ τὰ προσπίπτοντα λυπηρὰ φέρετε καρτερῶς. « Ἡ χάρις μεθ’ ὑμῶν. Ἀμήν. » Τούτων καὶ ἡμᾶς προσήκει τῶν δεσμῶν μνημονεύειν ἀεὶ, καὶ τὴν ἀπὸ τῆς μνήμης ὠφέλειαν καρποῦσθαι· καὶ προστύχεσθαι μὲν μὴ εἰσελθεῖν εἰς πειρασμόν· εἰ δὲ τοῦτο γεγένηται, στέργειν τὴν θείαν οἰκονομίαν. καὶ δεικνύναι τὴν οἰκείαν ἀνδρείαν, καὶ τὴν θείαν χάριν εἰς συμμαχίαν καλεῖν. Οὕτω γὰρ δυνατὸν ἀγωνίσασθαι, καὶ νικῆσαι, καὶ τυχεῖν τῶν ἀνοῤῥήτων ἐν Χριστῷ· μεθ’ οὗ τῷ Πατρὶ δόξα πρέπει καὶ μεγαλοπρέπεια, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Ἡ πρὸς Κολασσαεῖς ἐγράφη ἀπὸ Ῥώμης διὰ Τυχικοῦ καὶ Ὀνησίμου.

Latin Translation
OF BLESSED THEODORET, BISHOP OF CYRUS, INTERPRETATION OF THE EPISTLE TO THE COLOSSIANS

ARGUMENTUM (ARGUMENT)
At the same time, the divine Apostle wrote to the Ephesians and to the Colossians, using the admirable Tychicus as his letter-carrier. He wrote from Rome, when he had already escaped from a former peril, which the proemium of the epistle shows. For he joined the most blessed Timothy to himself as a companion; whereas when, in the time of Nero, he was called into the first peril, none of his acquaintances was with him. He himself declared this in his letter to Timothy: “At my first defense, no one stood with me.” Furthermore, when he was at the very end of his life, the divine Timothy was not active in Rome, but rather in Asia. The second Epistle written to him teaches this more openly. For when he had said, “For I am already being poured out as a drink offering, and the time of my departure is at hand,” a little later he says, “Be diligent to come to me quickly.” Then he adds, “Bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments.”
There are some, indeed, who say that the divine Apostle wrote the Epistle to the Colossians when he had not yet seen them, and they try to confirm this from these words: “For I want you to know what a great conflict I have for you and for those in Laodicea, and for as many as have not seen my face in the flesh.” But they ought to consider the meaning of the words. For he wishes to say: I have the greatest care not only for you, but also for those who have not seen me. For if he only cared for those who had not seen him, he had no care at all for those who had seen him and had received doctrine from him. For in that sense is this to be understood. He says, “What a great conflict I have for you, and for those in Laodicea, and for as many as have not seen my face in the flesh.” It is clear, therefore, that he did not say these things about them, but when he wished to confirm them, he added this: “Not only of you, but of those [594] also who have not yet seen me, I have the greatest care.”
Indeed, the most blessed Luke has also taught us in the Acts that at the same time he traveled through Phrygia and Galatia. But Colossae is in Phrygia, and its metropolis, Laodicea, is near them. How then could it have happened that one who had come into Phrygia did not deliver the divine Gospel to them? Nor should anyone say that they were prohibited by divine grace from doing this. For the blessed Luke said of Asia and Bithynia that the Holy Spirit had forbidden them; but of Phrygia he said no such thing. But let each one think on this matter as he wishes. For it introduces no difference of dogma, whether it is said this way or that.
The argument of the epistle, however, is this. Some of the Jews who had believed had deceived them and had caused them to observe the superfluous institutes of the law. The divine Apostle therefore wrote, teaching that Christ the Lord has been for us the bestower of salvation. He also teaches that the mystery of the incarnation surpasses all human thought, and that we will be participants in the kingdom of Christ, and that legal observations are not conducive to the perfect.

CAPUT PRIMUM (CHAPTER ONE)
VERS. 1-3. “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the saints and faithful brethren in Christ who are at Colossae. Grace to you and peace from God our Father and the Lord Jesus Christ.” Since they, being unlearned, had embraced the institution of the legal life from those who had deceived them, and this was imperfect for salvation, the advent of the Savior showed this: necessarily he called himself an apostle of Christ. He added, however, by the will, teaching that this also pleases God the Father. Again, he put the preposition per when speaking of the Father.
VERS. 4. “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, hearing of your faith in Christ Jesus and of the love which you have for all the saints.” He attributed perfection to them by his testimony, when he said they were distinguished by faith and charity. For charity, which consists in action, embraces the entire mandate. But it is the custom of the Apostle to first prepare the ears with praise, and then to deliver the appropriate doctrine. Here, therefore, he also said that he praises God in his prayers on account of their faith in Christ the Lord, and the charity which they perpetually exhibited to all their fellow believers.
VERS. 5. “Because of the hope which is laid up for you in heaven.” These things, he says, you do with a cheerful spirit, contemplating with the eyes of faith the kingdom of heaven prepared for you.
[595] VERS. 6. “Of which you have heard before in the word of the truth of the Gospel, which has come to you, as it is also in all the world.” This divine Gospel promises to you; not to you alone, however, but also to all men. Then it also shows the power of the preaching. “And brings forth fruit and grows, as it does also in you, since the day you heard it and knew the grace of God in truth.” He called the fruit of the Gospel the faith of those who heard and their laudable institution of life; the increase, however, the multitude of believers.
VERS. 7, 8. “As you also learned from Epaphras our dear fellow servant, who is for you a faithful minister of Christ. Who also declared to us your love in the Spirit.” This praiseworthy man, Epaphras I say, was a citizen of theirs. When he had come to Rome, he taught the divine Apostle about their ardent faith in the Lord and the fraud that had been done to them by a certain person. He extolled him with many praises, calling him beloved, a fellow servant, and a faithful minister of Christ, so that they might have greater reverence for him. He said, moreover, that they had heard from him of the course of the Gospel diffused everywhere, and the multitude of those who had believed in every nation.
VERS. 9. “For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will.” And these things which we have heard about you from your teacher, we continually pray to God, that He may grant you a perfect knowledge of His will. Here, however, he implies that they have it imperfectly, as those who follow legal observations.
VERS. 10. “In all wisdom and spiritual understanding, that you may walk worthy of God in all things pleasing.” We ask, however, that you may be filled with spiritual grace, so that you may do all things that are pleasing to God.
VERS. 11. “Being fruitful in every good work and increasing in the knowledge of God, strengthened with all might, according to the power of His glory, in all patience and longsuffering with joy.” So that you may offer the fruits of good works to God, and may receive an increase of His knowledge, and confirmed by divine aid may remain stable, enduring the violent waves of adversaries with a cheerful spirit. For he set patience against adversaries; for we have need of this, while we are attacked in war by the impious.
VERS. 12. “Giving thanks to God the Father, who has made us worthy to be partakers of the lot of the saints in light.” We praise the benign Lord, who, though we were unworthy, made us partakers of the light of the saints. Again, however, under the appearance of giving thanks [598] he showed the inexplicable mystery of the action, of the benignity, and the magnitude of the divine dispensation in us.
VERS. 13. “Who has delivered us from the power of darkness and translated us into the kingdom of the Son of His love.” He called the dominion of the devil the power of darkness. He called Christ the Lord the Son of love, teaching that He is loved not as a creature and a servant, but as a son. For He is not the Son of love, but the beloved Son, that is, true and legitimate. For so also was Isaac named. “Take,” he says, “your beloved son,” for that which is true and proper, and who is more precious to you than others. He has deemed us, therefore, he says, delivered from darkness, worthy of the kingdom of the Son. This he also said in the Epistle to Timothy: “If we endure, we shall also reign with Him.”
VERS. 14. “In whom we have redemption through His blood, the forgiveness of sins.” For not the law, but Christ the Lord, who gave the law, gave it to us through the saving baptism. When he said this, he also touched upon theology, and showed him to be the maker of all things.
VERS. 15. “Who is the image of the invisible God.” For He bears the express characters of Him who begot Him. This is the very thing that was said by the Lord to Philip: “He who has seen Me has seen the Father.” Moreover, Adam also begot in his own likeness, that is, similar to himself in all things. The image, therefore, is that which signifies one and the same substance. For inanimate images do not have the substance of those whose images they are; but a living image, having no difference, has the same nature as its exemplar. “The firstborn of every creature.” If he is the only-begotten, how is he the firstborn? If he is the firstborn, how is he the only-begotten? And yet in the divine Gospels he is named the only-begotten. He is therefore the firstborn of creation, not because he has creation as a sister, but because he was begotten before all creation. For how could it be possible that the same one should be the brother of creation and its maker? For if, as the heretics prattle, he is a creature, he has creation as a sister. But it is not possible that the same one should be at once the brother and maker of the same thing. But holy Scripture calls him the maker; so if he is the maker, he is not therefore the brother; and if he is not the brother, he is not a creature. Especially since the divine Apostle did not call him the first-created, but the firstborn, that is, the first. So also he is the firstborn from the dead, for he was the first to be resurrected. So also the divine Apostle called the assembly of the saints the Church of the firstborn. Not because all had first by nature opened the wombs of their mothers, but because [599] a greater honor was given by law to the firstborn, he designated their excellence by this appellation. But that the Only-Begotten is not the brother of creation, but the maker of creation, the things that follow also teach.
VERS. 16. “For by Him all things were created.” What things? “that are in heaven and that are on earth, visible and invisible.” And since there are also certain visible things in the heavens, such as the sun, and the moon, and the stars, he teaches more openly what he calls celestial, whether visible or invisible. Then, because the visible things are manifest to all, and all had learned from the most divine Moses that God is their creator, leaving these he enumerates the invisible things. “Whether thrones, or dominions, or principalities, or powers: all things were created by Him and for Him.” I think he means the Cherubim when he says Thrones. For the prophet Ezekiel saw the divine throne placed above them; but the Dominions, Principalities, and Powers, are those to whom the care of the nations had been entrusted; for Michael was over the Jews, and the blessed Daniel speaks of the prince of the Persians and the prince of the Greeks. What he says, all things were created by him, signifies the first creation. But for him signifies the operation that was done through his incarnation. “For if anyone is in Christ,” he says, “he is a new creation.” And again: “To gather together all things in Christ.” And the prophet: “There will be a new heaven and a new earth.” And: “The former things have passed away; behold, all things have become new.” But we have the hope of their mutation. “For the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.” But that the name Firstborn here signifies the first, the things that follow teach us.
VERS. 17. “And He is before all things.” He did not say, He was made before all things, but He is before all things. “And in Him all things consist.” For not only is He the maker of all things, but He also cares for the things He made, and governs creation, which stands by His wisdom and power.
VERS. 18. “And He is the head of the body, the Church.” From a discourse on divinity, he passed to one on the dispensation. For He is our head according to His humanity. But the head is of the same substance as the body; so also He, insofar as He is man, is of the same substance as us. “Who is the beginning,” that is, who first rose from the dead. For he adds this: [602] “The firstborn from the dead.” For He was the first to loose the pains (bonds) of death. But the resurrection of all of us is tacitly signified. “That in all things He may have the preeminence.” For as God, He is before all things, and is with the Father; but as man, He is the firstborn from the dead, and the head of the body.
VERS. 19. “For it pleased the Father that in Him all fullness should dwell.” He called the Church fullness in the Epistle to the Ephesians, as being filled with divine gifts. It seemed good, he says, to God, that it should dwell in Christ, that is, be joined to Him, be under His rule, follow His laws.
VERS. 20. “And by Him to reconcile all things to Himself.” Moreover, he also states the manner of reconciliation: “by making peace through the blood of His cross, by Him, whether things on earth or things in heaven.” He himself procured our reconciliation when he endured the saving passion, and shed his blood, and offered the sacrifice for us, and joined the earthly to the heavenly. For the hosts of angels were also turned away from us on account of our great wickedness. Whence also at his birth, a choir leading, they offered a hymn to God, saying: “Glory to God in the highest, and on earth peace, goodwill toward men.” When he had thus related the good things commonly bestowed upon all, he turns his speech to them, and says:
VERS. 21, 22. “And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight.” From your own, he shows the common things. For you, who lived a wicked and impious life, and were entirely without the light of the knowledge of God, have been made familiar to God, not by the law conferring this gift on you, but by Christ the Lord paying your debt, and giving his body to death, so that you who were called might be rendered holy and free from all reproach. Then he also hints at the aversion that had occurred, and frightens them.
VERS. 23. “If indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the Gospel which you have heard.” You will be holy, and without blame, and without crime, if you remain in those things which you have learned from the beginning, and keep stable the doctrine delivered to you. But he calls the hope of the Gospel the resurrection and immortal life, and the kingdom of heaven. Then he teaches them that the preaching was delivered not to them alone, but to all men. “Which was preached to every creature which is under heaven, of which I, Paul, became a minister.” For the Gentiles were entrusted to him for cultivation. He would not have said this, however, if he had truly seen them in a human way. For if, they would say, you are the preacher [603] of the Gentiles, for what reason have you despised us, and not delivered to us the evangelical doctrine? But the things that follow also have the same meaning.
VERS. 24. “I now rejoice in my sufferings for you.” For how would it be consistent for him who had not seen them, nor offered them the saving preaching, to say openly that he endures various dangers for them? “And fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church.” And Christ the Lord submitted to death for the Churches, and the ignominy of the cross, and the slaps struck on His face, and the scourges inflicted on His back, and whatever else He endured. The divine Apostle also similarly endured various tribulations for its sake, and endured them with pleasure. “For I rejoice,” he says, “in my sufferings for you.” For he knew the life that was procured from it. But he says that he “fills up what is lacking of the afflictions of Christ,” as one who fulfills what was remaining, and therefore endures the persecutions. What remained, however, was that he should preach to the Gentiles, and show forth the munificent bestower of salvation.
VERS. 25. “Of which I became a minister according to the dispensation of God which was given to me for you, to fulfill (to teach) the word of God.” The salvation of the Church was entrusted to me, and the ministry of preaching was committed to me, that I might fill you all with divine doctrine. For he says you not of them alone, but of the faithful in the world. From that, therefore, it is already manifest that he had seen them when he wrote the Epistle. For if these also had been committed to him, he would not have passed them by when he came into Phrygia, and afterwards the leaders of the Laodicean people. He also teaches what the manner of the dispensation is.
VERS. 26, 27. “The mystery which has been hidden from ages and from generations, but now has been revealed to His saints, to whom God willed to make known.” He called the preaching of the dispensation a mystery, as that which was formerly unknown to all, and was known by God alone. This, he says, which was hidden from previous generations, He has now revealed to those saints He willed, that is, to the apostles, and to those who believed through them. By these things, however, he shows the antiquity of the Gospel, and that before the law, and before the constitution of the world, the God of all predestined this dispensation. He made known to us, the saints, he says, “what are the riches of the glory of this mystery among the Gentiles.” As if the Gentiles, who sat in darkness, received the light of divine knowledge, and would be partakers of the glory of Christ. For he called the magnificence of honor the riches of glory. But the things that are subjoined signify this.
[606] VERS. 28. “Which is Christ in you, the hope of glory. Whom we preach.” For not the observations of days and of foods, but Christ the Lord will make you worthy of that glory. For he calls the hope of glory the glory which is hoped for.
VERS. 29. “Admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. In this I also labor, striving according to His working which works in me mightily.” I willingly undertake all labor, helped by divine grace, that I may render all men perfect through the preaching of the doctrine. But perfection is bestowed not by the law, but by the doctrine of the preaching. Then he also reveals his own benevolence towards them.

CAPUT II (CHAPTER II)
VERS. 1. “For I want you to know what a great conflict I have for you and for those in Laodicea, and for as many as have not seen my face in the flesh.” I want you to be persuaded that I have the greatest care for you, and for the Laodiceans, and not only for you and the Laodiceans, but for all who have not yet seen me. But that these things were said by him in this sense, the things that are subjoined also signify.
VERS. 2. “That their hearts may be encouraged.” He did not say your, but their; that is, of those who have not yet seen me. But what is the manner of encouragement? “Being knit together in love.” That they may keep the concord which is in Christ. “And attaining to all riches of the full assurance of understanding.” And that with all certainty they may receive the riches of the preaching.
VERS. 3. “To the acknowledgment of the mystery of God and of the Father, and of Christ, in whom are hidden all the treasures of wisdom and knowledge.” He showed the mystery of the dispensation to be common to the Father and the Son. But in Christ he said are hidden all the treasures of wisdom and knowledge: for through him in the future life the scope of the dispensation is revealed to all men. He said all these things, however, to moderate the influence of him who had invaded them, and to teach that not the traditions of the law, but faith in the Lord reconciles to salvation. For he subjoined this:
VERS. 4. “Now this I say, lest anyone should deceive you with persuasive words.” I have used these words, however, exhorting you not to be seduced by fallacious words.
VERS. 5. “For though I am absent in the flesh, yet I am with you in the spirit, rejoicing to see your good order and the steadfastness of your faith in Christ.” He again mixes praises with his doctrine, delighting their ears, and preparing the way for his persuasion.
[607] Furthermore, by these things he also shows again that he had seen them when he wrote this Epistle. For just as he said here, “For though I am absent in the flesh, yet I am with you in the spirit,” so also he wrote to the Corinthians: “As being absent in body, but present in spirit.”
VERS. 6, 7. “As you have therefore received Christ Jesus the Lord, so walk in Him. Rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving.” Keep incorrupt the doctrine you have received, and follow the evangelical laws, showing a firm faith: for this is what rooted means. And adding the possession of virtue: for this is what built up signifies. But what he says, abounding in the faith, is said for, have it perfectly, let nothing be lacking to it, but let it abound and overflow in you: that you may praise the benefactor for all things. This is what he says, with thanksgiving.
VERS. 8. “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.” What he previously called a persuasive speech, he here called philosophy. But the empty deception, the superfluous and noxious tradition of men, is not the law itself, but its untimely observation. The elements of the world are the observation of days. For from the sun and moon proceed days and nights. He commands them, therefore, to be vigilant and sober, and to turn completely away from those who try to snatch their faith from them, so that they who indeed separate themselves completely from Christ, are bound to the useless observations of the law.
VERS. 9. “For in Him dwells all the fullness of the Godhead bodily.” Some doctors have said that the Church is here named Christ, and in it dwells all the fullness of the Godhead. But I do not know if such a thought also fits with “bodily.” I think, therefore, since he had named Christ the head of the Church, it is clear that insofar as He is man, He is our head, and these things also were said of the man, who contains in Himself all the Godhead. For the divine Apostle, wishing to demonstrate the difference between the law and grace, opposed Christ to the poverty of the elements; and by the comparison of both wishing to show how far superior He is, he added, that in Him dwells all the fullness of the Godhead bodily, that is, as in His own body. For He did not receive, he says, some particular grace, as Moses did; for God is also man, and this [610] which is seen has united the whole Godhead of the Only-Begotten. This understanding is also consistent with what follows.
VERS. 10. “And you are complete in Him.” For you have received His grace, and the rays which are produced from it. “Who is the head of all principality and power.” Hence it is also manifest that he did not say those things about the Church, but about Christ the Lord Himself, who is indeed our head according to His humanity, but He rules over angels and archangels according to His divine nature. For here he put head for principality. But the things that follow also show that he did not previously call the Church Christ.
VERS. 11. “In whom also you were circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ.” For since, having been led away, they had embraced the legal observation, he again teaches the difference of circumcision. For it is not, he says, carnal, but spiritual, nor made by hand, but divine; nor is it the removal of a small part of the body, but liberation from all corruption. The author of these things, however, is not the law, but Christ the Lord, the legislator of the law itself. For he said this, by whom you were also circumcised; and again by the circumcision of Christ. He called the saving baptism the putting off of the body of the sins of the flesh. In it, we put off the soiled tunic of sin. The most holy baptism is a type of future things. But in the future life, the body having been made incorruptible and immortal, it can no longer receive the filth of sin. But that he spoke of baptism, the things that follow also testify.
VERS. 12. “Buried with Him in baptism.” Since, however, he called the saving baptism a type of death, saying this, buried with, he announces the resurrection. “In whom you also were raised.” And since we still have a mortal nature, he added: “Through faith in the working of God, who raised Him from the dead.” For believing in the power of God, we expect the resurrection, having the pledge of the resurrection of Christ the Lord.
VERS. 13. “And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses.” Sin killed us all. For it brought the sentence of death upon us. But the God of all made us partakers of the life of Christ the Lord, and gave us remission of sins. But he called the uncircumcision of the flesh vice, teaching that the uncircumcision of the body indeed does no harm to those who have it, but the uncircumcision of the soul harms both the body and the soul. Hence, he shows that the circumcision of the body [611] does nothing to help those who are circumcised, but the removal of vice effects true salvation.
VERS. 14. “Blotting out the handwriting of ordinances that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Some indeed have said that the handwriting was the law. For after its execration: “The people said,” he says, “All that the Lord our God has said, we will do, and be obedient.” But this was the handwriting of the Jews, not of all men. I think, therefore, that our body is also called the handwriting. For through it we undertake every nefarious action. Through the eyes indeed, looking impudently; through the tongue, speaking things that are not proper; through the ears, receiving pernicious doctrine; through the hands, however, admitting theft, rapine, and murder. God the Word, therefore, having taken on our nature, kept it free from all sin, and wiped away the records of debts badly written in it by us. But when He had permitted this to be nailed to the cross, He paid the debt of all of us: and fulfilling the law, He made it cease, so that what had once been useful to the Jews alone, would in no way be suitable for us. But to us He gave evangelical decrees, promising us salvation in their observance.
VERS. 15. “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in Himself.” For since the demons had power over us through the affections of the body, He Himself, being surrounded by a body, was more powerful than sin, He overthrew the power of the adversaries: and He made known to all men their weakness, giving us all victory against them through His own body.
VERS. 16, 17. “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come.” Since, therefore, you have learned that the law has ceased, do not be taken away by those who try to sow legal traditions among you in vain. He also rightly added that, regarding a festival. For they could not fulfill them. For how could it have been possible that they should run from Phrygia to Judea three times a year, to celebrate the feasts in Jerusalem according to the custom, especially since Pentecost is near Easter? For the journey is more than fifty days. But he called the law a shadow of things to come, teaching that the grace of the New Testament was prefigured by it. This he also subjoined: “but the substance is of Christ.” That is, the evangelical way of life holds the place of the body, but the law that of the shadow. But the shadow precedes the body, [614] the light rising: so that the law is the shadow, grace the body, and Christ the Lord the light.
VERS. 18. “Let no one cheat you of your reward.” The blessed call Bravium the prize of those who contend in competitions. For these give the token of victory to the winners. But Καταβραβευέτω means to unjustly award the victory. Since, therefore, those who mixed the observations of the law with the Gospel were leading them from better things to worse, he rightly said: Let no one cheat you of your reward. Then he more openly teaches the harm that was done. “Taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind.” Those who defended the law also induced them to worship angels, saying that the law had been given through them. This vice, however, persisted for a long time in Phrygia and Pisidia. Accordingly, the synod that convened at Laodicea in Phrygia prohibited by law that they should pray to angels. And to this day, oratories of Saint Michael are to be seen among them and their neighbors. They, therefore, doubtless led by humility, persuaded this to be done, saying that the God of all can neither be seen, nor touched, nor comprehended, and that it is necessary to conciliate the divine benevolence to oneself through angels. This is what he says, in humility and worship of angels. But that, puffed up, is not contrary to humility. For this they pretended, but in reality they labored with the vice of insolence. But this, intruding into those things which he has not seen, is for that which is, his own thoughts. For he subjoined this:
VERS. 19. “Vainly puffed up by his fleshly mind. (VERS. 19.) And not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.” Again he named Christ the Lord the Head; but the body, the assembly of the Church. He put this whole passage metaphorically. For just as in the body the brain is the root of the nerves, and through the nerves the body has its senses, so also from Christ the Lord the body of the Church receives the fonts of doctrine and the causes of salvation. But what ligaments are in the body, these are the apostles, prophets, and doctors in the assembly of the Church. And now by another reason he proves that the observation of the law in no way suits them.
VERS. 20-22. “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations? ‘Do not touch, do not taste, do not handle,’ which all concern things which perish with the using, according to the commandments and doctrines of men?” In baptism you were buried with Christ, you were made dead to the law; how therefore do you tolerate those who teach these things, and consider these foods indeed [615] to be legitimate, but those to be prohibited by law, and do not consider that none of these things remain? For in the end all things are changed. He calls them the precepts and doctrines of men, not the law, but the untimely doctrine of these men.
VERS. 23. “Which things have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.” He shows that they have an appearance in themselves, not the truth: for this is what ἐθελοθρησκεία (that is, voluntary worship and superstition) means. As if to say: They introduce their own dogma, they do not follow the scope of the law, and they deceive with the appearance of words, and they call the observation of the law humility, saying that it is not right to transgress that which was given by God, and they say not to spare the body, because they do not use all things freely. This, however, is open servitude, and the removal of the honor given. For it is right to abstain of one’s own accord, not as from abominable things, but as from the most pleasant.

CAPUT III (CHAPTER THREE)
VERS. 1. “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your minds on things above, not on things on the earth.” You have been partakers of the resurrection with Christ. But He is the highest of all, sitting in the heavens with the Father. Therefore, imitate the form of the supernal life.
VERS. 2, 3, 4. “For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory.” You have been made dead to the present life; for you were buried with Christ in baptism, having received the hope of the resurrection: for this is what he says, your life is hidden with Christ in God. For when he rose, we all rose: but we do not yet see the outcome of things. In him, however, is hidden the mystery of our resurrection. When, therefore, he appears a second time, then we will attain the resurrection, and enjoy immortal life. But he spoke very aptly of Christ, he was manifested. For he is not seen by you, and by the unfaithful he is completely unknown. This, however, he also put concerning us, You will appear, he says, in glory. For in hope we have the promises of good things: now those things which are now unknown will be manifest. But since he cast out the observations of the law, lest they should think that the freedom to sin had been given them, he wisely prescribes also the necessary customary duties concerning this.
VERS. 5. “Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.” He called these the members of the body, [618] because they are done through these things. And for this reason he used a distinction, and did not say only, your members, but added, which are on the earth, that is, the inclination of the mind to worse things: for the reason that the Body may no longer practice sin. But he called avarice the worship of idols, because the Savior called mammon lord, teaching that he who serves the vice of avarice, worships riches as God.
VERS. 6. “Because of which things the wrath of God is coming upon the sons of disobedience.” He also necessarily added the threats of punishment.
VERS. 7. “In which you yourselves once walked when you lived in them.” So also he said writing to the Corinthians: “And such were some of you. But you were washed, but you were sanctified, but you were justified,” and what follows.
VERS. 8. “But now you yourselves are to put off all these.” Then he shows what they are.
VERS. 9. “Anger, wrath, malice, blasphemy, filthy language out of your mouth. (Vers. 9.) Do not lie to one another. After he had so taught what he called the members of the body, he also showed the body itself, of which these are the members. ‘Putting off the old man with his deeds.’” He called the former institution of life the old man. “For in which,” he says, “you yourselves once walked, when you lived in them. But you have put him off in baptism.”
VERS. 10. “And have put on the new man who is renewed in knowledge according to the image of Him who created him.” For the God of all created us from the beginning, and He expressed in us more perfectly the characters of the divine image, which sin had corrupted. This he also said in the Epistle to the Romans: “For whom He foreknew,” he says, “He also predestined to be conformed to the image of His Son.” And in the Epistle to the Philippians: “Who will transform our lowly body that it may be conformed to His glorious body.”
VERS. 11. “Where there is neither Gentile nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave nor free, but Christ is all and in all.” He converted his sermon from the type to the archetype. For discoursing on the most holy baptism, he teaches us the form of the future life. For that life has no such difference; but when sin has ceased, the divine will is fulfilled in all. For this is what he says, Christ is all and in all. So also he says to the Corinthians, “That God may be all in all.” In that life, therefore, we put on the new man perfectly [619] and are freed from corruption and put on incorruption. In baptism, however, we fulfill the figure of that life.
VERS. 12, 13. “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another.” Then he confirms his persuasion by an example. “Even as Christ forgave you, so you also must do.” Look to the benignity of the Lord, how many sins He has forgiven you. Therefore, imitate the Lord, and let each one forgive those things in which he has been sinned against by his brother.
VERS. 14. “But above all these things put on charity, which is the bond of perfection.” For this is the guardian and helper of the other commandments; and just as straps hold together the timbers of buildings, so this reconciles perfection and connects the members of the body.
VERS. 15. “And let the peace of God rule in your hearts, to which also you were called in one body.” God who called you has constituted one body from all of you; do not, therefore, divide it. But if anyone has received any trouble from another, let him have peace in his heart, presiding over the contest, and distributing the prizes, and procuring a concord pleasing to God. “And be thankful.” Give thanks to the Lord for the things themselves.
VERS. 16. “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” The old law also prescribes assiduous meditation on the divine utterances. “For you shall meditate,” it says, “on them, sitting, and rising, and lying down, and walking in the way.” This the divine Apostle also prescribes, that we should always carry the doctrine of Christ in our soul, and praise Him, and sanctify our tongue with spiritual songs, but that in our hearts, for the reason that it is not with the mouth only.
VERS. 17. “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” For since they were commanding that angels be worshipped, he himself prescribes the contrary, that both their words and deeds should be adorned with the remembrance of Christ the Lord. And offer, he says, the action of thanksgiving to God the Father through Him, not through angels. The synod of Laodicea, following this law, and wishing to heal that old malady, sanctioned by law that angels are not to be prayed to, nor is our Lord Jesus Christ to be forsaken. From this [622] point on he applies exhortations for each particular type.
VERS. 18. “Wives, submit to your own husbands, as is fitting in the Lord.” Since it happened that pious women were joined in matrimony to impious men, he necessarily applied a distinction. For he said in the Lord, that is, as the law of the Lord prescribes.
VERS. 19. “Husbands, love your wives and do not be bitter toward them.” He prescribed submission to the wives, and charity to the husbands, commanding that they conduct themselves gently toward them as toward their own members.
VERS. 20. “Children, obey your parents in all things, for this is well pleasing to the Lord.” For God, giving the law, also commanded this.
VERS. 21. “Fathers, do not provoke your children, lest they become discouraged.” It is also fitting that you should in no way grieve your children, but should provide them with suitable care.
VERS. 22. “Bondservants, obey in all things your masters according to the flesh.” He shows the soul to be free; only the body is subject to servitude. “Not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.” With due benevolence observe your masters, free from all malice. And interpreting that phrase, not with eyeservice, he added:
VERS. 23. “And whatever you do, do it heartily.” And wishing to render them more prompt, he added: “As to the Lord and not to men. For a reward is laid up for you for this. And what follows declares it.
VERS. 24. “Knowing that from the Lord you will receive the reward of the inheritance.” For you serve the Lord Christ. The reward is steadfastness, because those who serve, know that they serve not men but the Lord. And since it happens that masters are unjust, he necessarily added:
VERS. 25. “But he who does wrong will be repaid for what he has done, and there is no partiality.” Therefore, he says, even if you do not receive just retribution from your masters, there is a just Judge, who does not care for the difference between servant and master, but renders a just sentence.

CAPUT IV (CHAPTER FOUR)
VERS. 1. “Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.” He said equality not of honor, but of suitable care, which masters ought to have for their servants.
VERS. 2. “Continue earnestly in prayer, being vigilant in it with thanksgiving.” For it is right to first give thanks for those things which have been given, and then to offer supplication.
VERS. 3. “Meanwhile praying also for us, that God would [623] open to us a door for the word, to speak the mystery of Christ.” He showed his usual humility; and he also teaches us not to trust in ourselves, but to seek mutual help from each other.
VERS. 4. “For which I am also in chains; (VERS. 4.) that I may make it manifest, as I ought to speak.” He showed the cause of his chains. For these things, he says, make the preaching more manifest. So he also says to the Philippians: “So that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ.”
VERS. 5. “Walk in wisdom toward those who are outside.” That is, who have not yet believed. Give them, he says, no occasion for harm; strive for all things for their salvation. “Redeeming the time.” The present age is not yours; therefore use it as you ought, and make it yours by purchasing it with good actions.
VERS. 6. “Let your speech always be with grace, seasoned with salt.” Be adorned with spiritual prudence. So also the Lord commanded the apostles to have salt, and called them salt. He also teaches how: “That you may know how you ought to answer each one.” For doctrine is to be delivered differently to the unbeliever, differently to the faithful, and differently to the perfect, differently to the imperfect, and differently to the infirm, differently to the healthy.
VERS. 7-9. “Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.” Onesimus was the servant of Philemon. When the divine Apostle had instructed him in prison, he sent him to his master. For writing, he said that he had wished indeed to retain him, but had been unwilling to do so without his consent. Philemon, as is likely, sent him; but the divine Apostle sent him again with Tychicus, so that he who would henceforth be a minister of the preaching. From this, however, his wisdom can be known, that he wished the report of his affairs to be common to both: All things, he says, which are happening here, they will make known to you; but he assigned the task of consoling to Tychicus alone: That he may know, he says, your circumstances, and comfort your hearts. For because he knew that Onesimus had been a servant, and it was likely that some would take it ill that he who had recently been a servant had suddenly become fit to console and teach the Church, he says only that Tychicus was sent for this purpose. But he assigned to both together the task of making them more certain of his affairs, in that way honoring the one, and not offending the others.
[626] VERS. 10. “‘Aristarchus my fellow prisoner greets you.’ He was a Thessalonian, as the blessed Luke teaches, and he set out with him into Judea. From there he followed him all the way to Rome. But he called him a ‘fellow prisoner’ as one who had been a companion in his sufferings. ‘And Mark the cousin of Barnabas, about whom you received instructions: if he comes to you, welcome him.’ This also argues that he wrote the epistle after he had seen them. For after the contention which he had with the blessed Barnabas about Mark, he delivered the doctrine in Phrygia and Galatia. It is therefore likely that the instructions about him were given then. He commands, therefore, that if he should come, they should give him the honor that is due to a teacher.
VERS. 11. “And Jesus who is called Justus, who are of the circumcision. These only are my fellow workers for the kingdom of God who have been a comfort to me.” The greatest encomium, to have brought joy to the Apostle’s soul.
VERS. 12. “Epaphras, who is one of you, a bondservant of Jesus Christ, greets you.” Epaphras was their fellow citizen, as we have said before. “Always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.” He necessarily showed his benevolence toward them, so that they might more willingly apply their minds to his doctrine.
VERS. 13. “For I bear him witness that he has a great zeal for you, and for those in Laodicea, and for those in Hierapolis.” These cities are neighbors to each other, and all are of Phrygia.
VERS. 14. “Luke the beloved physician and Demas greet you.” This one wrote the divine Gospel, and the history of the Acts. And hence it is manifest that the last of all the Epistles written is the second one to Timothy. For there he says of Demas: “Demas has forsaken me, having loved this present world.”
VERS. 15. “Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house.” He, as is likely, was one of the faithful who were of Laodicea, who also made his home a Church, adorning it with piety.
VERS. 16. “Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea.” Some have thought that he also wrote to the Laodiceans. And so they even produce a fictitious epistle. But the divine Apostle did not say, the one that is to the Laodiceans, but, the one that is from Laodicea. For they had written to him about some matters. It is likely, however, that they either accused those things that had been done at Colossae, or were laboring with the same malady. And for that reason he said that this epistle should also be read by them.
VERS. 17. “And say to Archippus, ‘Take heed to the minis[try] [627] which you have received in the Lord, that you may fulfill it.’” Some say that he was the teacher of Laodicea. But the epistle to Philemon teaches that he lived at Colossae; for it joins him also with Philemon.
VERS. 18. “The salutation by my own hand—Paul.” He added this, teaching that he confidently bids them not to keep the law. “Remember my chains.” That is, imitate me, and whatever troubles may arise, bear them bravely. “Grace be with you. Amen.” It is fitting for us also to always be mindful of these chains, and to perceive the utility which comes from their memory: and to pray that we may not enter into temptation; but if this should happen, to love the divine economy, and to show the greatness of one’s soul, and to invoke the help of divine grace. For thus it will be possible for us both to contend, and to conquer, and to be declared victors in Christ: with whom to the Father with the most holy Spirit is fitting glory and magnificence, now and always, and for ever and ever. Amen.
The Epistle to the Colossians was written from Rome by Tychicus and Onesimum.

[591]

BEATI THEODORETI EPISCOPI CYRENSIS INTERPRETATIO EPISTOLÆ AD COLOSSENSES.

ARGUMENTUM.

Eodem tempore ad Ephesios et ad Colossenses scripsit divinus Apostolus, admirabili Tychico usus tabellario. Romæ autem scripsit, cum jam prius evasisset periculum : idque ostendit epistolæ prooemium. Beatissimum enim Timotheum ejus sibi adjunxit socium : quando autem, tempore Neronis, in primum vocatus est periculum, nullus ex notis cum eo versatus est. Id namque ipso declaravit in litteris ad Timotheum : « In prima mea defensione nemo mihi adfuit. » Porro autem, quando in ipso jam fine vitæ versabatur, non agebat Romæ divinus Timotheus, sed potius in Asia. Et hoc apertius docet secunda ad eum scripta Epistola. Cum enim dixisset : « Ego enim jam delibor, et tempus meæ resolutionis instat ; » paulo post dicit : « Festina ad me venire cito ».

Deinde subjungit : « Penulam, quam reliqui in Troade apud Carpum, affer tecum, et libros, maxime autem membranas ». Sunt sane nonnulli, qui divinum Apostolum, cum Colossenses nondum vidisset, ad eos dicant Epistolam scripsisse, idque conantur confirmare ex illis verbis : « Volo enim vos scire qualem sollicitudinem habeam pro vobis, et pro iis qui sunt Laodiceæ, et quicunque non viderunt faciem meam in carne ». Oportebat autem eos considerare verborum sententiam. Vult enim dicere : Non solum vestri, sed eorum etiam qui me non viderunt, maximam curam gero. Si enim de iis solum qui eum non viderant curam gerebat, eorum qui illum viderant, et ab eo doctrinam acceperant, nullam omnino curam gerit. In illo enim sensu hoc est intelligendum. « Qualem, inquit, habeam sollicitudinem pro vobis, et pro iis qui sunt in Laodicea, et quicunque non viderunt faciem meam in carne. » Clarum est ergo, quod non de ipsis hæc dixerit, sed cum vellet eos confirmare hoc addidit, « Non solum vestri, sed eorum [594] etiam qui me nondum viderunt, curam gero maximam. » Jam vero docuit nos etiam beatissimus Lucas in Actis, quod eodem tempore peragravit et Phrygiam et Galatiam. Colossæ autem sunt Phrygiæ, hujus vero metropolis est vicina eis Laodicea. Quomodo ergo fieri potuit, ut qui in Phrygiam venerat, non eis divinum tradiderit Evangelium? Ner vero dixerit quispiam, eos fuisse a divina prohibitos gratia hoc facere. De Asia enim et Bithynia dixit beatus Lucas, eos prohibuisse sanctum Spiritum : de Phrygia autem tale nihil dixit. Sed has de re sentiat quisque quod volet. Neque enim ullam dogmatum inducit differentiam, an hoc vel illo modo dicatur. Argumentum autem epistolæ est hoc. Nonnulli ex Judæis qui crediderant eos deceperant, et effecerant ut servarent supervacanea legis instituta. Scripsit ergo divinus Apostolus, docens Christum Dominum nobis fuisse largitorem salutis. Docet etiam incarnationis mysterium omnem humanam cogitationem superare, nosque futuros regni Christi participes, et legales observationes perfectis conductibiles non esse.

CAPUT PRIMUM.

VERS. 1-3. « Paulus Apostolus Jesu Christi per voluntatem Dei, et Timotheus frater, iis qui sunt Colossis sanctis et fidelibus fratribus in Christo. Gratia vobis, et pax a Deo Patre nostro et Domino Jesu Christo. » Quoniam ab iis qui eos deceperant indocti, legalis vitæ institutionem amplexi fuerant, hoc autem imperfectum ad salutem fuisse Servatoris adventum ostendebat : necessario seipsos Christi apostolos appellavit. Adjecit autem, per voluntatem, docens hoc quoque placere Deo et Patri. Rursus autem præpositionem per posuit loquens de Patre.

« Gratias agimus Deo et Patri Domini nostri Jesu Christi, semper pro vobis orantes, (Vers. 4.) audientes fidem vestram in Christo Jesu, et dilectionem quam habetis in sanctos omnes. » Perfectionem suo testimonio eis tribuit, cum eos dixit fide esse claros et charitate. Charitas enim universum mandatum in actione consistens complectitur. Solet autem Apostolus laudibus primum aures præparare, tum deinde convenientem doctrinam tradere. Hic ergo etiam dixit se Deum in precibus suis laudare propter fidem ipsorum in Christum Dominum, et charitatem, quam in omnes fidei consortes perpetuo exhibebant.

VERS. 5. « Propter spem quæ reposita est vobis in cœlis. » Hæc autem, inquit, alacri animo facitis, paratum vobis regnum cœlorum fidei oculis contemplantes.

[595] « Quam audistis in verbo veritatis Evangelii. (Vers. 6.) Præsentis apud vos, sicut et in universo mundo est. » Hoc autem vobis divinum pollicetur Evangelium : non vobis autem solis, sed etiam omnibus hominibus. Deinde ostendit etiam vim prædicationis. « Et fructificat, et crescit, sicut et in vobis, ex ea die qua audistis, et cognovistis gratiam Dei in veritate. » Evangelii fructum vocavit, eorum qui audierunt fidem et laudabilem vitæ institutionem : incrementum autem, credentium multitudinem.

VERS. 7, 8. « Sicut didicistis ab Epaphra charissimo conservo nostro, qui est fidelis pro vobis minister Christi. Qui etiam manifestavit nobis dilectionem vestram in spiritu. » Civis eorum erat hic vir laude dignus, Epaphras inquam. Qui cum Romam venisset, docuit divinum Apostolum et ardentem illorum fidem in Dominum, et fraudem quæ a quodam eis facta fuerat. Multis autem eum laudibus extulit, dilectum, et conservum, et fidelem Christi ministrum vocans, ut majorem in eum reverentiam haberent. Dixit autem illos ab eo audivisse ubique diffusum cursum Evangelii, et multitudinem eorum qui in singulis gentibus crediderant.

VERS. 9. « Ideo et nos, ex qua die audivimus, non cessamus pro vobis orantes, et postulantes ut impleamini agnitione voluntatis ejus. » Hæc autem et quæ a vestro doctore de vobis audivimus, Deum assidue oramus, ut suæ voluntatis perfectam vobis præbeat cognitionem. Hic autem innuit cos habere imperfectam ut qui observationes legales sequerentur.

« In omni sapientia et prudentia spirituali, (VERS. 10.) ut ambuletis digne Deo per omnia placentes. » Petimus autem ut vos spirituali gratia impleamini, ut faciatis omnia quæ Deo placent.

« In omni opere bono fructificantes, et crescentes in scientia Dei, (VERS. 11.) in omni virtute confortati secundum potentiam claritatis ejus, in omni patientia et longanimitate cum gaudio. » Ut Deo fructus bonorum operum offeratis, et ejus cognitionis incrementum capiatis, et divino auxilio confirmati stabiles maneatis, vehementes adversariorum fluctus alacri animo perferentes. Patientiam enim opposuit adversariis : hac enim opus habemus, dum bello ab impiis appetimur.

VERS. 12. « Gratias agentes Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine. » Benignum autem Dominum laudamus, qui nos, cum indigni essemus, effecit lucis sanctorum participes. Rursus autem sub specie gratiarum [598] actionis, benignitatis inexplicabile arcanum, et divinæ in nos dispensationis magnitudinem ostendit.

VERS. 13. « Qui eripuit nos e potestate tenebrarum, et transtulit in regnum Filii dilectionis suæ. » Potestatem tenebrarum appellavit diaboli dominatum. Filium autem dilectionis Christum Dominum vocavit, docens eum amari, non ut creaturam et servum, sed ut filium. Non est enim filius dilectionis, sed dilectus Filius, hoc est, verus et legitimus. Sic enim et Isaac nominatus est. « Accipe enim, inquit, filium tuum dilectum », pro eo quod est, verum ac proprium, et qui est tibi aliis pretiosior. Nos ergo, inquit, a tenebris liberatos Filio regno dignatus est. Hoc etiam dixit in Epistola ad Timotheum : « Si sustinemus, et conregnabimus ».

VERS. 14. « In quo habemus redemptionem per sanguinem, remissionem peccatorum. » Non enim lex, sed Christus Dominus, qui legem tulit, eam nobis dedit per salutarem baptismum. Hæc ubi dixit, attingit etiam theologiam, et ostendit eum esse universorum effectorem.

VERS. 15. « Qui est imago Dei invisibilis. » Expressos enim ejus qui genuit characteres gerit. Hoc ipsum est quod Philippo a Domino dictum est: « Qui vidit me, vidit Patrem ». Perre autem Adam quoque genuit ad suam similitudinem, hoc est, similem sibi per omnia. Est igitur imago quam unam et eamdem substantiam significat. Inanimatæ enim imagines non habent substantiam eorum quorum sunt imagines : vivæ autem imago, et nullam habens differentiam, eamdem habet cum exemplari naturam. « Primogenitus omnis creaturæ. » Si unigenitus, quomodo primogenitus? si primogenitus, quomodo unigenitus? Atqui in divinis Evangeliis nominatus est unigenitus. Est ergo primogenitus creaturæ : non quod sororem habeat creaturam, sed quod ante omnem creaturam sit genitus. Quomodo enim fieri posset, ut idem esset frater creaturæ et opifex? Si enim, ut blaterant hæretici, est creatura, sororem habet creaturam. Fieri autem non potest ut idem simul ejusdem sit frater et opifex. Eum autem opificem vocat sacra Scriptura : quod si opifex, non ergo et frater: quod si non est frater, non est creatura. Maxime cum nec ipsum appellarit divinus Apostolus primocreatum, sed primogenitum, hoc est, primum. Ita etiam et primogenitus ex mortuis, primus enim resurrecti. Ita et Ecclesiam primogeniorum sanctorum coetus appellavit divinus Apostolus. Non quod omnes primi natura solverint matrum uteros : sed quia [599] major quidem honor primogenitis lege tribuebatur, eorum præstantiam hac appellatione designavit. Quod autem Unigenitus non frater est creaturæ, sed creaturæ opifex, docent etiam ea quæ consequuntur.

VERS. 16. « Quoniam in ipso condita sunt universa. » Quænam? « quæ in cœlis et in terra, visibilia et invisibilia. » Et quoniam sunt etiam in cœlis quædam visibilia, sicut sol, et luna, et astra, docet apertius quænam vocet cœlestia, seu visibilia, seu invisibilia. Deinde quia visibilia omnibus sunt manifesta, et horum conditorem esse Deum a divinissimo Mose omnes didicerant : his relictis enumerat invisibilia. « Sive Throni, sive Dominationes, sive Principatus, sive Potestates, omnia per ipsum et in ipsum creata sunt. » Thronos existimo eum dicere Cherubim. Divinum enim thronum super eos positum vidit propheta Ezechiel : Dominationes autem, Principatus, et Potestates, eos quibus credita fuerat cura gentium; Michael enim præerat Judæis, et beatus Daniel dicit principem Persarum et principem Græcorum. Quod autem ait, omnia per ipsum creata sunt, primam significat creationem. In ipsum autem, operationem quæ facta est per ipsius incarnationem. « Si quis enim in Christo, inquit, nova creatura est ». Et rursus : « Instaurare omnia in Christo ». Et propheta : « Erit cœlum novum, et terra nova ». Et : « Vetera transierunt, ecce nova facta sunt omnia ». In spe autem habemus horum mutationem. « Etenim ipsa creatura liberabitur a servitute interitus et corruptionis, in libertatem gloriæ filiorum Dei ». Quod autem nomen Primogenitus primum hic significet, docent nos quæ sequuntur.

VERS. 17. « Et ipse est ante omnes. » Non dixit, ipse factus ante omnes, sed ipse est ante omnes. « Et omnia in ipso constant. » Non solum enim est omnium opifex, sed etiam curam gerit eorum quæ fecit, et gubernat creaturam, quæ stat per ejus sapientiam et potentiam.

VERS. 18. « Et ipse est caput corporis Ecclesiæ. » A sermone de divinitate transiit ad dispensationem. Est enim caput nostrum secundum humanitatem. Caput autem est ejusdem substantiæ cum corpore : ita etiam ipso, quatenus homo est, ejusdem est nobiscum substantiæ. « Qui est principium, id est, qui primus surrexit a mortuis. Hoc enim subjungit : [602] « Primogenitus ex mortuis. » Primus enim solvit dolores (vincula) mortis. Omnium autem nostrum resurrectio tacite significatur. « Ut sit in omnibus ipse primatum tenens. » Etenim, ut Deus, ante omnia est, et cum Patre est : ut homo autem, primogenitus ex mortuis, et caput corporis.

VERS. 19. « Quia in ipso complacuit omnem plenitudinem inhabitare. » Plenitudinem appellavit Ecclesiam in Epistola ad Ephesios, utpote divinis donis impletam. Visum est, inquit, Deo, eam in Christo inhabitare, hoc est ei conjunctam esse, sub ejus regimine esse, ejus leges sequi.

VERS. 20. « Et per eum reconciliare omnia in ipsum. » Porro autem dicit etiam modum reconciliationis : « Pacificans per sanguinem crucis ejus, per eum, sive quæ in terra, sive quæ in cœlis sunt. » Ipse nostram procuravit reconciliationem, cum salutarem passionem sustinuit, et sanguinem effudit, et pro nobis sacrificium obtulit, et terrenis cœlestia conjunxit. Nos enim aversabantur etiam populi angelorum propter summam improbitatem. Unde et illo nato, chorum ducentes Deo hymnum obtulerunt, dicentes : « Gloria in excelsis Deo, et in terra pax in hominibus bona voluntas ». Cum ita reconsuisset bona omnibus communiter tributa, ad ipsos convertit orationem, et dicit :

VERS. 21, 22. « Et vos cum essetis aliquando alienati, et inimici sensu in operibus malis. Nunc autem reconciliavit in corpore carnis suæ per mortem, ut exhiberet vos sanctos, et immaculatos, et reprehensibiles coram ipso. » Ex vestris communia ostenditis. Vos enim, qui sceleratam et impiam vitam agebatis, et cognitionis Dei luce omnino carebatis, Deo facti estis familiares, non lege hoc vobis donum conferente, sed Christo Domino debitum vestrum exsolvente, et corpus morti tradente, ut vos qui vocati estis, sancti atque omni reprehensione liberi redderemini. Deinde factam etiam aversionem innuit, et eos terret.

VERS. 23. « Si tamen permanetis in fide fundati, et stabiles, et immobiles a spe Evangelii, quod audistis. » Eritis autem sancti, et reprehensione vacui, et sine crimine, si in iis permaneatis quæ ab initio didicistis, et traditam vobis doctrinam stabilem conservetis. Spem autem Evangelii appellat resurrectionem et vitam immortalem, et regnum cœlorum. Deinde eos docet, non ipsis solis, sed omnibus hominibus traditam fuisse prædicationem. « Quod prædicatum est in universa creatura quæ sub cœlo est, cujus factus sum ego Paulus minister. » Ipsi enim excolendæ creditæ sunt gentes. Hoc autem non dixisset si eos revera humanitus vidisset. Si enim gentium, dicerent, prædicator. [603] electus est, quanam de causa nos contempsisti, et non tradidisti nobis doctrinam evangelicam? Sed et quæ sequuntur, eamdem habent sententiam.

VERS. 24. « Nunc gaudeo in passionibus pro vobis. » Quomodo enim consentaneum esset, eum qui illos non vidisset, nec salutarem eis prædicationem præbuisset, aperte dicere se pro eis varia sustinere pericula? « Et adimpleo ea quæ desunt passionum Christi in carne mea, pro corpore ejus quod est Ecclesia. » Et Christus Dominus mortem subit pro Ecclesiis, et crucis ignominiam, et incussas in faciem alapas, et inflicta tergo verbera, et quæcunque alia pertulit. Divinus quoque Apostolus varias similiter pro ipsa aerumnas sustinuit, et cum voluptate sustinuit. Gaudeo enim, inquit, in passionibus pro vobis. Sciebat namque vitam inde procurari. Adimpleo autem se dicit ea quæ desunt afflictionum Christi, ut qui quod restabat impleat, et ideo perpessiones sustineat. Restabat autem ut prædicaret gentibus, et munificum salutis largitorem ostenderet.

VERS. 25. « Cujus factus sum ego minister secundum dispensationem Dei, quæ data est mihi in vos, ut impleam (doceam) verbum Dei. » Credita mihi est salus Ecclesiæ, et mihi commissum ministerium prædicationis, ut divina vos omnes doctrina impleam. Vos enim non ipsos solos dicit, sed fideles in orbe terrarum. Illac ergo et jam manifestum est, quod eos viderat quando scripsit Epistolam. Si enim ipsi quoque hi fuerunt commissi, non eos præteriisset, cum venit in Phrygiam, et postea Laodicenses gentis principes. Docet etiam quisnam sit modus dispensationis.

VERS. 26, 27. « Mysterium quod fuit absconditum a sæculis et generationibus : nunc autem manifestum est sanctis ejus, quibus voluit Deus notum facere. » Mysterium appellavit prædicationem dispensationis, ut quæ olim omnibus esset ignota, et a solo Deo cognosceretur. Hoc autem, inquit, quod fuit absconsum prioribus generationibus, nunc manifestavit quibus voluit sanctis, hoc est, apostolis, et iis qui per ipsos crediderunt. Per hæc autem ostendit antiquitatem Evangelii, et quod ante legem, et ante mundi constitutionem, Deus universorum hanc dispensationem præfiniit. Notum autem nobis fecit, inquit, sanctis, « Quænam sint divitiæ gloriæ sacramenti hujus in gentibus. » Quasi gentes, quæ sedebant in tenebris, divinæ cognitionis lumen acceperint, et futuri sint Christi gloriæ participes. Divitias enim gloriæ vocavit honoris magnificentiam. Id autem significant ea quæ subjunguntur.

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« Quod est Christus in vobis, spes gloriæ. (VERS. 28.) « Quem nos annuntiamus. » Non enim dierum et ciborum observationes, sed Christus Dominus vos illa gloria dignabitur. 483 Spem enim gloriæ vocat gloriam quæ speratur.

« Corripientes omnem hominem, et docentes omnem hominem in omni sapientia : ut exhibeamus omnem hominem perfectum in Christo Jesu. (VERS. 29.) In quo et laboro, certando secundum operationem ejus, quam operatur in me in virtute. » Omnem autem laborem lubenter suscipio, adjutus a divina gratia, ut omnes homines perfectos reddam per doctrinæ prædicationis. Perfectionem autem non lex, sed prædicationis doctrina largitur. Deinde suam quoque in eos benevolentiam aperit.

CAPUT II.

VERS. 1. « Volo enim vos scire qualem sollicitudinem habeam pro vobis, et iis qui sunt Laodiceæ, et quicunque non viderunt faciem meam in carne. » Volo enim vobis esse persuasum, me maximam curam gerere et vestri, et Laodicenorum, et non solum vestri et Laodicenorum, sed omnium qui me nondum viderunt. Quod autem hæc in hunc sensum ab eo dicta sint, significant etiam quæ subjunguntur.

VERS. 2. « Ut consolationem accipiant corda ipsorum. » Non dixit vestra, sed ipsorum; hoc est, eorum qui me nondum viderunt. Sed quisnam est modus consolationis? « Conjunctarum per amorem. » Ut servent concordiam quæ est in Christo. « Et ad omnes divitias certitudinis intelligendi. » Et cum omni certitudine prædicationis divitias suscipiant.

VERS. 3. « In agnitionem mysterii Dei et Patris, et Christi. (VERS. 3.) In 484 quo sunt omnes thesauri sapientiæ et scientiæ absconditi. » Ostendit dispensationis mysterium commune esse Patris et Filii. In Christo autem dixit esse absconsus omnes sapientiæ et scientiæ thesauros : quoniam per ipsum in futura vita omnibus hominibus revelatur scopus dispensationis. Dixit autem hæc omnia, ut modoretur ineffo qui eos invaserat, et doceret, non legis traditiones, sed fidem in Dominum salutem conciliare. Hoc enim subjunxit :

VERS. 4. « Hoc autem dico, ut nemo vos decipiat plausibili sermone. » His autem verbis usus sum, vos adhortans ne fallacibus verbis seducamini.

VERS. 5. « Nam etsi corpore absens sum, sed spiritu vobiscum sum, gaudens et videns ordinem vestrum, et firmamentum ejus quæ in Christo est fidei vestræ. » Doctrinæ rursus laudes admiscet, aures demulcens, et ad suasionem viam muniens.

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Porro autem per hæc quoque rursus ostendit, cos a se visos fuisse, quando hanc scripsit Epistolam. Quemadmodum enim hic dixit : Nam etsi carne absens sum, sed spiritu vobiscum sum : ita etiam scripsit ad Corinthios : « Ut absens corpore, præsens autem spiritu ».

VERS. 6, 7. « Sicut ergo accepistis Christum Jesum Dominum, in ipso ambulate. Radicati et superædificati in ipso, et confirmati in fide, sicut et didicistis, abundantes in ipsa, cum gratiarum actione. » Servate incorruptam doctrinam quam accepistis, et sequimini leges evangelicas, firmam 485 fidem ostendentes : hoc enim dicit radicati. Et possessionem virtutis adjicientes : hoc enim significat superædificati. Quod vero ait, redundantes in fide, dictum pro, habete eam perfectam, nihil ei desit, quin redundet et superfluat in vobis : ut vos per omnia laudetis benefactorem. Hoc enim dicit, cum gratiarum actione.

VERS. 8. « Videte ne quis vos decipiat per philosophiam, et inanem fallaciam, secundum traditionem hominum, secundum elementa mundi, et non secundum Christum. » Quam superius dixit ad persuadendum aptam orationem, hic appellavit philosophiam. Inanem autem deceptionem, supervacaneam et noxiam hominum traditionem, non ipsam legem, sed intempestivam ejus observationem. Elementa autem mundi, observationem dierum. Ex sole enim et luna procedunt dies et noctes. Præcipit ergo eis ut vigilent et sint sobrii, et eos qui eis fidem conantur eripere omnino aversentur, ut qui a Christo quidem omnino separent, inutilibus autem legis observationibus illigent.

VERS. 9. « Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter. » Nonnulli doctores dixerunt, Ecclesiam hic Christum esse nominatam, in eaque inhabitare omnem plenitudinem divinitatis. Nescio autem, an etiam corporaliter ejusmodi sententiæ cogitationi conveniat. Existimo ergo, quoniam Christum nominaverat caput Ecclesiæ, clarum est autem quod quatenus homo est, caput est nostrum, hæc quoque 486 de homine dicta esse, qui omnem in se continet divinitatem. Etenim divinus Apostolus, volens demonstrare differentiam legis et gratiæ, elementorum egestati Christum opposuit: et per amborum collationem volens ostendere quam sit longe superior, adjecit, quod in ipso inhabitat omnis plenitudo divinitatis corporaliter, hoc est, tanquam in proprio corpore. Non enim particularem, inquit, aliquam gratiam accepit, quemadmodum Moses; Deus enim est et homo, et hoc

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quod cernitur unitam habet totam Unigeniti divinitatem. Huic intelligentiæ conveniunt etiam quæ sequuntur.

VERS. 10. « Et estis in illo repleti. » Ejus enim gratiam accepistis, et radios qui ab ea producuntur. « Qui est caput omnis principatus et potestatis. » Hinc etiam manifestum est, eum illa non dixisse de Ecclesia, sed de ipso Christo Domino, qui nostrum quidem caput est secundum humanitatem : angelis autem et archangelis dominatur secundum divinam naturam. Hic enim caput posuit pro principatu. Sed et quæ deinceps sequuntur ostendunt eum superius Ecclesiam non appellasso Christum.

VERS. 11. « Per quem et circumcisi estis circumcisione non manufacta, per exspoliationem corporis peccatorum carnis, per circumcisionem Christi. » Quoniam enim abducti legalem observationem erant amplexi, docet rursus differentiam circumcisionis. Non enim est, inquit, carnalis, sed spiritualis, neque manu facta, sed divina; nec exiguæ corporis particulæ ablatio, sed ab omni corruptione liberatio. Horum autem auctor est, non lex, sed Christus Dominus legis ipsius legislator. 487 Hoc enim dixit, per quem et circumcisi estis; et rursus per circumcisionem Christi. Exspoliationem autem corporis peccatorum carnis, appellavit salutarem baptismum. In illo enim exuimus sordidam peccati tunicam. Futurorum autem typus est sanctissimum baptisma. In futura autem vita incorruptibile, ac immortale corpus effectum, non potest amplius sordes peccati suscipere. Quod autem dixerit de baptismo, testantur etiam quæ sequuntur.

VERS. 12. « Consepulti ei in baptismo. » Quoniam autem mortis typum vocavit salutarem baptismum, hoc enim dixit consepulti, resurrectionem annuntiat. « Per quem et resurrexistis. » Et quoniam mortalem adhuc habemus naturam, subjunxit : « Per fidem potentiæ Dei, qui suscitavit illum a mortuis. » Credentes enim Dei potentiæ, resurrectionem expectamus, pignus habentes Christi Domini resurrectionem.

VERS. 13. « Et vos, cum mortui essetis in delictis, et præputio carnis vestræ, convivificavit cum illo, condonans vobis omnia delicta. » Peccatum nos omnes interfecit. Ipsum enim mortis in nos tulit sententiam. Sed universorum Deus reddidit nos participes vitæ Christi Domini, et nobis peccatorum dedit remissionem. Carnis autem præputium appellavit vitium, docens corporis quidem præputium nihil damni afferre iis qui id habent : sed animæ præputium et corpori nocere et animæ. Hinc autem ostendit, circumcisionem corporis

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nihil 488 juvare eos qui circumciduntur, vitii autem ablationem veram salutem efficere.

VERS. 14. « Delens quod adversum nos erat chirographum decretis, quod erat nobis contrarium : et ipsum sustulit de medio, affigens illud cruci. » Chirographum quidem dixerunt esse legem. Post ejus enim exsecrationem : « Dixit, inquit, populus : Quæcunque dixit Dominus Deus noster, faciemus, et audiemus ». Sed hoc erat Judæorum chirographum, non omnium hominum. Existimo ergo etiam corpus nostrum appellari chirographum. Per hoc enim omnem nefariam actionem suscipimus. Per oculos quidem, impudice aspicientes : per linguam autem, ea quæ non decet loquentes : per aures, perniciosam doctrinam excipientes : manibus autem, furtum, rapinam, et cædem admittentes. Deus ergo Verbum, suscepta nostra natura, eam ab omni peccato liberam custodivit, maleque a nobis in ea conscriptas debitorum tabulas delevit. Hanc autem cruci affigi cum permisisset, exsolvit omnium nostrum debitum : et legem implens, cessare eam fecit, ut quæ solis olim Judæis utilis fuisset, nobis autem nullo modo conveniret. Nobis vero decreta dedit evangelica, in eorum observatione salutem nobis pollicitus.

VERS. 15. « Et exspolians principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso. » Quia enim per affectiones corporis potestatem in nos habebant dæmones, ipse autem corpore circumdatus peccato fuit potentior, adversariorum potentiam evertit : et omnibus 489 hominibus notam fecit eorum imbecillitatem, per suum corpus data nobis omnibus adversus eos victoria.

VERS. 16, 17. « Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut Neomeniæ, aut Sabbatorum, quæ sunt umbra futurorum. » Cum ergo legem cessasse didiceritis, nequaquam auferamini ab iis qui legales traditiones conantur in vobis perperam seminare. Recte quoque adjecit illud, in parte diei festi. Neque enim poterant eas implere. Quomodo enim fieri potuerat, ut ter in anno in Judæam e Phrygia excurrerent, ut Hierosolymis festa ex more peragerent, et maxime cum Pentecoste sit vicina Paschati? Est enim iter plus quam quinquaginta dierum. Umbram autem futurorum vocavit legem, docens ab illa esse præfiguratam Novi Testamenti gratiam. Hoc autem etiam subjunxit : « corpus autem Christi. » Hoc est, evangelica vitæ ratio locum obtinet corporis, lex vero umbræ. Umbra autem præcedit corpus,

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oriente luce : ita ut sit umbra quidem lex, corpus vero gratia, lux autem Christus Dominus.

VERS. 18. « Nemo vos fraudet præmio. » Bravium beutus appellant judices eorum qui decertant in certaminibus. Hi enim vincentibus dant calculum victoriæ. Καταβραβευέτω autem est injuste adjudicare victoriam. Quoniam ergo qui legis observationes admiscebant Evangelio, a præstantioribus eos traducebant ad deteriora, jure dixit : Nemo vos fraudet præmio. Deinde docet apertius damnum quod allatum est. Delectatus humilitate et religione angelorum, in iis quæ non vidit incedens, frustra inflatus sensu carnis suæ. » 490 Qui legem defendebant, eos etiam ad angelos colendos inducebant, dicentes legem fuisse per eos datam. Mansit autem per diu hoc vitium in Phrygia et Pisidia. Proinde synodus quæ convenit apud Laodiceam Phrygiæ, lege prohibuit ne precarentur angelos. Et in hodiernum usque diem oratoria sancti Michaelis apud illos illorumque finitimos videre est. Illi ergo humilitate nimirum dueti hoc fieri suadebant, dicentes universorum Deum nec cerni, nec attingi, nec comprehendi posse, et oportere per angelos divinam sibi benevolentiam conciliare. Hoc est quod dicit, in humilitate et cultu angelorum. Illud autem, inflatus, non est contrarium humilitati. Hoc enim præ se ferebant, sed revera insolentiæ vitio laborabant. Hoc autem, in iis quæ non vidit incedens, pro eo quod est, suis ipsius cogitationibus. Hoc enim subjunxit :

VERS. 19. « Temere inflatus sensu carnis suæ. (VERS. 19.) Et non tenens caput, ex quo totum corpus per nexus et conjunctiones subministratum et constructum crescit in augmentum Dei. » Rursus caput Christum Dominum nominavit : corpus autem coetum Ecclesiæ. Metaphorice autem posuit totum hunc locum. Quemadmodum enim in corpore cerebrum est radix nervorum, per nervos autem sensus habet corpus : ita etiam a Christo Domino, et doctrinæ fontes, et salutis causas accipit corpus Ecclesiæ. Quod autem sunt in corpore ligamenta, hoc sunt apostoli, prophetæ et doctores 491 in conventu Ecclesiæ. Jam et alia etiam ratione probat observationem legis nullo modo eis convenire.

VERS. 20-22. « Si ergo mortui estis cum Christo elementis hujus mundi, quid tanquam viventes in mundo decernitis? Ne tetigeris, neque gustaveris, neque contrectaveris, quæ sunt omnia in interitum ipso usu, secundum præcepta et doctrinas hominum. » In baptismo Christo consepulti estis, legi mortui facti estis : quomodo ergo eos toleratis qui hæc docent, et existimatis hos quidem cibos

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esse legitimos, illos vero lege prohiberi, et non consideratis nihil horum permanere? In finum enim mutantur omnia. Præcepta autem et doctrinas hominum vocat, non legem, sed horum intempestivam doctrinam.

VERS. 23. « Quæ sunt rationem quidem habentia sapientiæ in superstitione et humilitate, et non ad parcendum corpori, non in honore aliquo ad saturitatem carnis. » Ostendit eos speciem in se habere, non veritatem : hoc enim inquit ἐθελοθρησκεία (id est, voluntarius cultus ac superstitio). Quasi dicat : Proprium dogma introducunt, non legis scopum sequuntur, et verborum specieis decipiunt, humilitatemque vocant legis observationem, dicentes non oportere transgredi eam quæ a Deo data est, et corpori non parci dicunt, quod non libere utantur omnibus. Hoc autem est aperta servitus, et dati honoris ablatio. Oportet enim sua sponte abstinere, non tanquam ab abominandis, sed tanquam a suavissimis.

CAPUT III.

VERS. 1. « Igitur si consurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextra Dei sedens. Quæ 492 sursum sunt sapite, non quæ super terram. » Fuistis resurrectionis cum Christo participes. Is autem supremus est omnium in cœlestibus sedens cum Patre. Supernam ergo vitæ formam imitamini.

VERS. 2, 3, 4. « Mortui enim estis, et vita vestra est abscondita cum Christo in Deo. Cum Christus apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria. » Præsenti vitæ mortui facti estis : cum Christo enim consepulti estis in baptismate, acceptis autem spem resurrectionis : hoc enim dicit, vita vestra abscondita est cum Christo in Deo. Cum enim iste resurrexit, omnes resurreximus : sed nondum videmus rerum eventum. In ipso autem absconsum est resurrectionis nostræ mysterium. Quando ergo ille secundo apparuerit, tunc assequemur resurrectionem, et vita immortali fruemur. Admodum autem apposite de Christo dixit, manifestatus fuerit. Neque enim a vobis cernitur : et ab infidelibus omnino ignoratur. Hoc vero etiam de nobis posuit, Apparebitis, inquit, in gloria. In spe enim habemus bonorum promissiones : nunc manifesta erunt quæ nunc ignorantur. Quoniam autem legis observationes ejecit, ne existimarent sibi datam esse liberam peccandi potestatem, de hoc etiam necessario sapienter præcipit consuetanea.

VERS. 5. « Mortificate ergo membra vestra, quæ sunt super terram, fornicationem, immunditiam, libidinem, concupiscentiam malam, et avaritiam, quæ est simulacrum cultus. » Corporis membra hæc

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appellavit, quia 493 per hæc fiunt. Et ideo distinctione usus est, et non dixit solum, membra vestra, sed adjecit, quæ sunt super terram, hoc est, mentis inclinationem ad deteriora : pro eo quod est, Corpus amplius peccatum non exerceat. Avaritiam autem vocavit cultum simulacrorum, quia Servator mammonam dominum appellavit, docens quod qui servit vitio avaritiæ, tanquam Deum colit divitias.

VERS. 6. « Propter quæ venit ira Dei super filios incredulitatis. » Supplicii quoque minas adjecit necessario.

VERS. 7. « In quibus et vos ambulastis aliquando, cum viveretis in illis. » Ita etiam dixit scribens ad Corinthios : « Et hæc quidem eratis, sed abluti estis, sed sanctificati estis : sed justificati estis », et quæ sequuntur.

VERS. 8. « Nunc autem deponite et vos omnia. » Deinde ostendit quænam ea sint.

VERS. 9. « Iram, indignationem, malitiam, blasphemiam, turpem sermonem de ore vestro. (Vers. 9.) Nolite mentiri invicem. Postquam sic docuit quænam vocaverit corporis membra ipsum quoque corpus ostendit, cujus hæc sunt membra. « Exspoliantes vos veterem hominem cum actibus suis. » Veterem hominem appellavit priorem vitæ institutionem. In quibus enim, inquit, et vos ambulastis aliquando, cum viveretis in ipsis. Eum autem in baptismo exuistis.

VERS. 10. « Et induentes novum, eum qui renovatur in agnitionem secundum imaginem ejus qui creavit illum. » Nos enim ab initio creavit universorum Deus, et divinæ imaginis characteres, quos corrupit peccatum, in nobis perfectius expressit. Hoc etiam dixit in Epistola ad Romanos : « Quos 494 præscivit, inquit, et præfiniit esse conformes imagini Filii sui ». Et in Epistola ad Philippenses : « Qui transfigurabit corpus humilitatis nostræ, ut sit ipsum conforme corpori gloriæ suæ ».

VERS. 11. « Ubi non est gentilis et Judæus, circumcisio et præputium, barbarus, Scytha, servus et liber : sed omnia et in omnibus Christus. » A typo ad archetypum convertit sermonem. De sanctissimo enim baptismo disserens, futuræ vitæ formam nos docet. Illa enim nullam habet talem differentiam : sed cum cessarit peccatum, voluntatis divinæ in omnibus perficitur. Hoc enim est quod ait, omnia et in omnibus Christus. Ita etiam dicit ad Corinthios. « Ut sit Deus omnia in omnibus ». In illa ergo vita novum hominem perfecte indui-

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mus. In ea enim a corruptione liberamur et incorruptionem induimus. In baptismo autem illius vitæ figuram implemus.

VERS. 12, 13. « Induite ergo, sicut electi Dei, sancti et dilecti, viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam. Supportantes vos invicem, et condonantes vobismetipsis si quis adversus aliquem habet querelam. » Deinde exemplo confirmat suasionem. « Sicut et Christus condonavit vobis : ita et vos. » Respicite ad Domini benignitatem, quot vobis peccata 495 condonarit. Imitamini ergo Dominum, et condonate unusquisque ea quæ in ipsum a fratre peccantur.

VERS. 14. « Super omnia autem hæc charitatem, quæ est vinculum perfectionis. » Hæc enim aliorum est mandatorum et custos et adjutrix : et quemadmodum lora trabium ædificia continent, ita hæc perfectionem conciliat, et connectit membra corporis.

VERS. 15. « Et pax Christi præmia distribuat in cordibus vestris, ad quam et vocati estis in uno corpore. » Deus qui vos vocavit, corpus unum ex vobis omnibus constituit : ne id ergo dividatis. Sed et si quis ab aliquo molestiam aliquam acceperit, habeat in corde pacem, certamini præsidentem, et præmia distribuentem, et Deo gratam concordiam procurantem. « Et grati estote. » Rebus ipsis Domino gratias agite.

VERS. 16. « Verbum Dei habitet in vobis abundanter, in omni sapientia (ut sitis) docentes et commonentes vosmetipsos, psalmis, hymnis et canticis spiritualibus, in gratia cantantes in corde vestro Domino. » Assiduam divinorum eloquiorum meditationem præcipit etiam lex vetus. « Meditaberis enim, inquit, in ipsis, sedens, et surgens, et cubans, et in via ingrediens ». Hoc præcipit et divinus Apostolus, ut nos Christi doctrinam in animo semper circumferamus, et ipsum laudemus, et canticis spiritualibus linguam sanctificemus, illud autem in cordibus, pro eo quod est, non ore tantum.

VERS. 17. « Et omne quodcunque facitis in verbo aut in opere, omnia in nomine Domini Jesu facite : gratias agentes Deo et Patri 496 per ipsum. » Quoniam enim illi angelos jubebant adorare, ipse contrarium præcipit, ut et dicta et facta exornent recordatione Christi Domini. Et Deo, inquit, et Patri gratiarum actionem offerte per ipsum, non per angelos. Hanc etiam legem sequens Laodicena synodus, et volens veteri illi morbo mederi, lege sanxit non orandos esse angelos, nec relinquendum Dominum nostrum Jesum Christum. Ab hoc

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deinceps loco per singulas species adhortationes adhibet.

VERS. 18. « Mulieres subditæ estote viris, sicut oportet, in Domino. » Quoniam usu veniebat ut piæ mulieres viris impiis matrimonium junctæ essent, necessario distinctionem adhibuit. In Domino enim dixit, hoc est, ut præcipit lex Domini.

VERS. 19. « Viri, diligite uxores, et nolite amari esse ad illas. » Mulieribus submissionem, viris charitatem præscripsit, ut se in eas tanquam in propria membra mansuete gerant præcipiens.

VERS. 20. « Filii, obedite parentibus per omnia, hoc enim placitum est Domino. » Hoc enim etiam legem ferens præcepit Deus.

VERS. 21. « Patres, nolite ad indignationem provocare filios vestros, ut non pusillo animo fiant. » Vos etiam convenit filios nequaquam tristitia afficere, sed convenientem illis curam impendere.

VERS. 22. « Servi, obedite per omnia dominis carnalibus. » Ostendit animum esse liberam : solum autem corpus subjacere servituti. « Non ad oculum servientes, quasi hominibus placentes, sed in simplicitate cordis timentes Deum. » Qua par est benevolentia 497 dominos observate, ab omni malignitate liberi. Et interpretans illud, non ad oculum servientes, subjunxit :

VERS. 23. « Et quodcunque facitis, ex animo operamini. » Et volens eos promptiores reddere, adjecit : « Sicut Domino, et non hominibus. Pro hoc enim merces est vobis reposita. Idque declarant quæ consequuntur.

VERS. 24. « Scientes, quod a Domino accepturi sitis retributionem hæreditatis vestræ. » Domino enim Christo servitis. Merces est constantio, quod qui serviunt, sciunt se non hominibus servire sed Domino. Et quoniam contingit injustos esse dominos, necessario adjecit :

VERS. 25. « Qui enim injuriam facit, recipiet id quod inique gessit : et non est personarum acceptio. » Quocirca, inquit, etiamsi a dominis non recipiatis justas retributiones, est justus Judex, qui servi differentiam et domini non curat, sed justam fert sententiam.

CAPUT IV.

VERS. 1. « Domini, quod justum est et æquum, servis præstate, scientes quod et vos Dominum habetis in cœlo. » Æqualitatem dixit non honoris æqualitatem, sed curam convenientem, quam oportet dominos gerere servorum.

VERS. 2. « Orationi instate, vigilantes in ea in gratiarum actione. » Oportet enim pro iis quæ data sunt prius gratias agere, et tunc supplicationem offerre.

VERS. 3. « Orantes simul pro nobis, ut Deus ape-

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riat nobis ostium sermonis 498 ad loquendum mysterium Christi. » Ostendit solitam humilitatem : et nos etiam docet, non nobis ipsis fidere, sed mutuum invicem auxilium petere.

VERS. 4. « Propter quod etiam vinctus sum : (VERS. 4.) ut manifestem illud, ita ut oportet me loqui. » Ostendit causam vinculorum. Hæc enim, inquit, faciunt prædicationem manifestiorem. Ita etiam dicit ad Philippenses. « Ita ut vincula mea manifesta fierent in omni prætorio, et in cæteris omnibus ».

VERS. 5. « In sapientia ambulate ad eos qui foris sunt. » Hoc est, qui nondum crediderunt. Nullam, inquit, damni occasionem eis date : pro ipsorum salute omnia moliimini. « Tempus redimentes. » Vestrum non est præsens sæculum : eo ergo utimini ut oportet, et per bonas actiones id ementes vestrum facite.

VERS. 6. « Sermo vester semper in gratia sale sit conditus. » Ornamini spirituali prudentia. Ita etiam Dominus apostolos jussit habere sal, et ipsos vocavit sal. « Docet etiam quomodo. « Ut sciatis quomodo oporteat vos unicuique respondere. » Aliter enim infideli, aliter fideli, et aliter perfecto, aliter imperfecto, et aliter infirmo, aliter sano doctrina tradenda est.

VERS. 7-9. « Quæ circa me sunt omnia vobis nota faciet Tychicus, charissimus frater, et fidelis minister, et conservus in Domino : quem misi ad vos ad hoc ipsum, ut cognoscat quæ circa nos sunt, et consoletur corda vestra, cum Onesimo charissimo et fideli fratre, 499 qui ex vobis est : qui omnia quæ hic aguntur nota facient vobis. » Onesimus famulus erat Philemonis. Hunc in carcere cum instituisset divinus Apostolus, misit ad dominum. Scribens enim dixit, voluisse quidem eum retinere, sed præter illius sententiam hoc facere noluisse. Misit, ut verisimile est, Philemon : sed divinus Apostolus eum cum Tychico iterum misit, ut qui deinceps fuerit administer prædicationis. Hinc autem potest ejus cognosci sapientia, quod rerum suarum indicium utrique commune esse voluit : Omnia, inquit, vobis nota facient quæ hic aguntur : consolare autem tribuit soli Tychico : Ut cognoscat, inquit, quæ circa nos sunt, et consoletur corda vestra. Quia enim sciebat servum fuisse Onesimum, et verisimile erat ægre laturos aliquos, quod qui nuper fuerat servus repente factus esset idoneus ad consolandam et docendam Ecclesiam, solum ait Tychicum ad hoc misisse. De rebus autem suis certiores eos facere utrique simul attribuit, ea ratione hunc honorans, et illos non offendens.

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« Salutat vos Aristarchus concaptivus meus. » Thessalonicensis erat, ut docet beatus Lucas, una autem cum eo profectus est in Judæam. Inde Romam usque secutus est. Conceptivum autem vocavit, ut qui perpessionum socius fuerat. « Et Marcus consobrinus Barnabæ, de quo accepistis mandata : si venerit ad vos, suscipite illum. » Hæc quoque 500 arguit, eum epistolam scripsisse postquam illos viderat. Post contentionem enim, quam de Marco habuit cum beato Barnaba, Phrygiæ et Galatiæ doctrinam tradidit. Est ergo verisimile, tunc de eis data fuisse mandata. Jubet ergo, ut si accesserit, ei honorem habeant qui doctori debetur.

VERS. 11. « Et Jesus qui dicitur Justus, qui sunt ex circumcisione. Hi soli sunt adjutores in regno Dei : qui mihi fuerunt solatio. » Maximum encomium, Apostolo animi lætitiam conciliasse.

VERS. 12. « Salutat vos Epaphras, qui ex vobis est, servus Jesu Christi. » Civis eorum erat Epaphras, ut jam ante diximus. « Semper solicitus pro vobis in orationibus, ut stetis perfecti et pleni in omni voluntate Dei. » Necessario ostendit ejus in ipsos benevolentiam, ut ejus doctrinæ mentem lubentius adhibeant.

VERS. 13. « Testimonium enim illi perhibeo, quod habeat multum laborem pro vobis, et pro iis qui sunt Laodiceæ, et qui Hierapoli. » Vicinæ inter se sunt hæ urbes, et omnes Phrygiæ.

VERS. 14. « Salutat vos Lucas medicus charissimus, et Demas. » Hic divinum scripsit Evangelium, et historiam Actuum. Et hinc manifestum est, quod omnium Epistolarum ultima scripta est quæ ad Timotheum secunda. Ibi enim de Dema dicit : « Demas me reliquit diligens hoc sæculum ».

VERS. 15. « Salutate fratres qui sunt Laodicææ, et Nympham, et quæ est ejus Ecclesiam. » Hic ut est 501 verisimile, fuit ex fidelibus qui erant Laodiceæ, qui etiam domum suam fecit Ecclesiam, pietate illam exornans.

VERS. 16. « Et cum lecta fuerit apud vos epistola hæc, facite ut in Laodicensium Ecclesia legatur, et eam quæ ex Laodicea est, vos legatis. » Quidam existimarunt, ipsam etiam scripsisse ad Laodicenses. Itaque fictam etiam epistolam proferunt. Divinus autem Apostolus non dixit, eam quæ est ad Laodicenses, sed, eam quæ est ex Laodicea. Illi enim de aliquibus rebus ad eum scripserant. Verisimile est autem, eos vel ea accusasse quæ Colossis facta fuerant, vel eodem cum iis morbo laborasse. Et ideo dixit hanc quoque epistolam eis esse legendam.

VERS. 17. « Et dicite Archippo : Vide ministe-

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rium quod accepisti in Domino, ut illud impleas. » Nonnulli dicunt eum fuisse doctorem Laodiceæ. Sed epistola ad Philemonem docet eum habitasse Colossis : conjungit enim hunc etiam cum Philemone.

VERS. 18. « Salutatio, mea manu Pauli. » Hanc adjecit, docens se confidenter jubere ne legem servent. « Memores estote vinculorum meorum. » Id est, me imitamini, et quæ molesta evenerint, ferte fortiter. « Gratia vobiscum. Amen. » Horum nos quoque vinculorum semper meminisse oportet, et quæ ex memoria provenit utilitatem percipere : et orare ut non intremus in tentationem : quod si hoc acciderit, amare divinam œconomiam, et animi sui magnitudinem ostendere, et divinæ gratiæ auxilium invocare. Ita enim fieri poterit, 502 ut et decertemus, et vincamus, et victores renuntiemur in Christo : cum quo Patri cum sanctissimo Spiritu convenit gloria et magnificentia, nunc et semper, et in sæcula sæculorum. Amen.

Epistola ad Colossenses Roma scripta est per Tychicum et Onesimum.