Nicholas of Lyra (c. 1270–1349), Franciscan master at Paris, wrote the Postilla litteralis super totam Bibliam, the most widely copied and printed biblical commentary of the later Middle Ages (note that the publication of Nicholas’ work in print was in 1488, just 33 years after the Gutenberg Bible became the first book in print). His governing commitment is to the literal sense, and the postil on Colossians is correspondingly brief and businesslike: he divides the letter, follows its argument, and explains the words, leaving allegory largely aside.
SOURCE: Nicolaus de Lyra. Postilla super totam Bibliam. Venice: Bonetus Locatellus for Octavianus Scotus, 9 August 1488. Internet Archive.
TRANSLATION: Nicholas of Lyra. Postil on the Epistle to the Colossians. Translated by Phil Thompson. Greenville, SC: Institute for Colossians Studies, 2026.
Note: pages are unnumbered in the source text.
Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0): https://creativecommons.org/licenses/by/4.0/
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Here begins the commentary of Nicholas of Lyra on the Epistle to the Colossians
Chapter 1
(Col 1:1) “Paul, an apostle” The Epistle to the Colossians begins here. It is divided into three parts: a greeting; the main body of the letter, beginning at the words “We give thanks” (Col 13); and the conclusion in chapter 4, beginning at the words “My situation” (Col 47). In the first part, the people sending the greeting are named. In the second part, the people being greeted are named, at the words “to those who are at Colossae” (Col 1:2), and the good things desired for them are stated, at the words “grace to you,” etc. And because the meaning is clear from things said multiple times at the beginnings of the other epistles, [he proceeds to the next section].
(Col 1:3) “We give thanks” Here begins the main body of the epistle. Concerning this, we must know that the apostle did not preach to the Colossians in person, as is clear in Jerome’s prologue, but through his disciples Archippus and Epaphras. Later, they were being led by false apostles to accept the observances of the law alongside the gospel. Because of this, the apostle, who was very famous in those regions, wrote to them to draw them away from the legal observances and to establish them firmly in faith and morals.
The text is divided into three parts. First, he leads them to hold firmly to the truth of the gospel. Second, he leads them to guard against the falsehood of the false apostles, in chapter 2. Third, he leads them to continue in holiness of life, in chapter 3.
The first part is divided into two. First, he shows his goodwill toward them so that they might receive his instruction better. Second, he leads them to hold purely to the gospel of Christ, at the words “who is the image” (Col 115). He accomplishes the first point in two ways namely, by giving thanks for their good beginning, and by praying devoutly for their better perfection, at the words “therefore we also” (Col 1:9).
Concerning the first point, he says, “We always give thanks to God and the Father of our Lord Jesus Christ,” that is, at all the hours appointed for prayer, “hearing”—through Epaphras, as is stated below—“of your faith in Christ Jesus,” which is the foundation of the spiritual building. And because faith without works is dead (Jas 220), it therefore continues, “and the love which you have toward all the saints,” that is, the works of charity that you practice toward all the faithful, not for earthly gain but for the heavenly promise. Therefore it continues, “because of the hope,” etc., “which you heard in the word of the truth of the gospel.” The gospel does not promise earthly goods like the Old Law, but heavenly goods, as is clear from its course. “Which has come to you”through the preaching of my disciples, “just as it is in the whole world.” For from the time of the apostles the gospel was preached throughout the world, as I have explained several times on the verse of Psalm 19, “Their sound has gone out into all the earth” (Ps 194), and as I have summarized more briefly on the Epistle to the Romans 10, where this text is cited (Rom 10:18). “And it is bearing fruit and growing” in other nations “just as it is among you.” Namely, it bears fruit “from the day you heard it” by believing. The rest is clear from the text.
(Col 1:9) “Therefore we also” Here the apostle shows his goodwill toward the Colossians by praying for their happy perfection. He says, “therefore we also, from the day we heard” of your good beginning, “do not cease praying for you” and asking—meaning, to pray—“that you may be filled with the knowledge of his will,” that is, that you may more fully know the divine will, “in all wisdom,” regarding the knowledge of things pertaining to the active life, “and spiritual understanding,” regarding the knowledge of spiritual things pertaining to contemplation. “That you may walk worthily” along the path of this life toward the heavenly homeland, “pleasing God in all things,” in matters of contemplation and action, “bearing fruit in every good work,” that is, progressing from good to better regarding the active life, “and growing in the knowledge of God,”regarding the contemplative life. “In all power,” namely, moral and intellectual, “strengthened according to the power of his glory.” He adds this to show that he is not speaking about political virtues, but infused virtues, which are given by God out of grace and are firmly increased through him. “In all patience” through the tolerance of adversaries, “and longsuffering” through the certain expectation of rewards, “giving thanks to God and the Father” who “made us”—Gentiles and Jews without distinction—“worthy” through baptismal grace “for a share of the inheritance of the saints in light,” because baptismal grace makes us worthy of the eternal inheritance, which is possessed in the clear vision of God. “Who rescued us from the power of darkness,” that is, from the power of the enemy through the death of his Son, “and transferred us into the kingdom of the Son,” because by rescuing us from the kingdom and power of the devil, he places us into the kingdom of his Son, who reigns here in the faithful through grace, and in the blessed through glory. “Of his love.” By this, we should not understand that the Son proceeds from the Holy Spirit, who is love or charity; rather, he is called the Son of the Father’s love insofar as the Father supremely loves him, and loves us through him. “In whom,” that is, through whom, “we have redemption” from the power of the devil, “and the forgiveness of sins” through the sacraments of baptism and penance, which draw their efficacy from the passion of Christ.
(Col 1:15) “Who is the image” After the apostle showed his goodwill toward the Colossians, here he next leads them to firmly hold the truth of the gospel. This is divided into three parts. First, he declares the authority of the gospel. Second, he invites them to firmly adhere to it, at the words “And you, when you were” (Col 121). Third, he implicitly answers a question, at the words “Of which I became” (Col 123).
He declares the authority of the gospel through the excellence of its author, namely, Christ. He declares his excellence in three ways: first, in relation to the Father, at the word “who”; second, in relation to the entire universe, at the words “For in him” (Col 116); third, in relation to his mystical body, at the words “And he is the head” (Col 118).
Regarding the first point, he declares two excellences of Christ. The first is that “he is the image of the Father,” that is, his express likeness according to deity. However, we must understand that the “image” of something can be spoken of in two ways. In one way, naturally, just as in human affairs a son is called the image of his father because he proceeds from him by way of nature and in [page {2}] the same species. In another way, artificially, just as an image of Hercules is in a stone. In the first way, Christ is the image of God the Father, but in the numerical identity of nature, because the divine nature cannot be multiplied. But a rational creature is the image of God in an alien nature, and thus is not properly his image, but rather made to his image. “The firstborn of all creation,” that is, begotten before every creature. For the generation of the Son from the Father is eternal, whereas the production of a creature is temporal, which can only be called “generation” in a broad sense, in the same way that God is called the Father of all through creation.
(Col 1:16) “For in him” Here he sets forth the excellences of Christ in relation to the entire universe. For all things preexist in him as in their exemplary cause. Therefore he says, “for in him all things were created,” that is, formed and arranged. For all creatures are related to God just as artifacts are related to an artisan (Wis 721, “For wisdom, the artisan of all things”). An artifact exists first in the concept of the artisan before it exists in reality; for a physical house is made from a house within the mind (Aristotle, Metaphysics 7). Now, in divine matters, the Son is the concept and Word of the Father. Therefore, all creatures preexist in him in an exemplary manner from eternity, because there is no newness in God. “Visible things” regarding bodily creatures, “invisible things” regarding spiritual creatures. “Whether thrones or dominions.” He expresses four orders of angels, the first of which belongs to the supreme hierarchy, the second and fourth to the middle, and the third to the lowest. Through these, the other orders are understood, all of which preexist in him as in an exemplar. Similarly, all things preexist in him as in an efficient cause, and they rest in him as in an end. As Proverbs 164 says, “The Lord has made all things for himself.” Therefore he adds, “all things through him.” Let the text be joined in this way: “all things through him”—supply, were created efficiently—“and in him”—supply, rest finally. “And he is before all things,” namely, creatures, which he precedes in duration and dignity, “and in him all things hold together,” because through him all things are conserved in being. Just as they were created out of nothing, so they would be reduced to nothing unless they were upheld by him.
(Col 1:18) “And he is the head” Here, next, the excellences of Christ are presented in relation to his mystical body, when it says, “And he is the head of the body, the church,” pouring forth sensation and movement according to the life of grace (John 116, “From his fullness we have all received grace,” etc.). “Who is the beginning, the firstborn from the dead.” For although some rose from death before Christ, such as Lazarus and several others, that was not a perfect resurrection. They rose to a mortal life, which is better called death than life because it is a kind of tendency toward death; hence they later died. But Christ was the first to rise to an immortal life, which is a perfect and true resurrection. And because the first in any genus is the cause of the others, therefore the resurrection of Christ is the cause of our resurrection. Because of this, it is said here, “the beginning, the firstborn from the dead, so that in all things he might have the preeminence,”not only in respect to human beings, but also all the angels. This is both because of the fullness of grace given to him without measure (John 334)—whereas it is given to angels by measure—and because, even though the human nature of Christ taken in itself is lower than the angelic nature (which is why Christ is said to have been made lower than the angels, Ps 85), nevertheless, insofar as it is united to the divinity in the person of the Son, it is made more excellent. Therefore he adds, “For in him,” namely, in the man Christ, “it pleased” the entire Trinity “that all fullness,” namely, of grace, “should dwell.” For that fullness was prepared by the entire Trinity. But according to the excellence of the union, it is explained in this way “For in him,” the man Christ, “it pleased” the Son of God “that all fullness should dwell,” that is, according to the fullness of his deity, because only the Son is incarnate, even though the whole Trinity accomplished this incarnation. “And through him to reconcile all things to him,” God the Father, “making peace by the blood of his cross,” which was entirely sufficient to make satisfaction for everyone. Therefore he adds, “whether things on earth,” regarding human beings, “or things in heaven,” regarding angels. This is not to be understood to mean that the sin of the angels is ultimately forgivable through the passion of Christ, as Origen believed. Rather, through the passion of Christ their fellowship is restored, in that the holy human beings redeemed by Christ are taken up into it. From these excellences, then, the authority of the gospel, whose bringer is Christ, is clear.
(Col 1:21) “And you” Here he leads the Colossians to observe the gospel. He says, “And you, when you were once alienated” from God through idolatry, “and enemies in mind,” that is, sensibly and manifestly, “by evil works,” that is, through evil works lying open to the senses, “yet now,” namely, after your conversion, “he has reconciled” you “in the body of his flesh,” that is, in his passible body, “through death,” which he endured in his passible body, and through which we are redeemed, “to present you holy,” that is, sanctified through baptism in which the effect of the passion is fully communicated to us, “and unblemished” in your own persons, “and blameless” by your neighbors, “before him,” that is, with right intention and not merely before the world through the fiction of hypocrisy. “If indeed you continue in the faith,” namely, of Christ, “grounded and steadfast”against the presentations of the false apostles, “and unmoved from the hope of the gospel which you heard,” that is, that you hope to attain eternal life through the faith of Christ and the sacraments of the church, and in no way through the legal observances. “Which has been preached to every creature.” By “every creature,” every human being is understood, because a human being shares a likeness with every creature. According to what Gregory says (Homily 19), a human being has common existence with stones, life with trees, sensation with animals, and understanding with angels. This is not to be understood to mean that the gospel had at that time already been preached to every single person in the whole world, but rather that it had then been preached in all parts of the world inhabited by human beings, out of whom some believed, as was said above.
(Col 1:23) “of which I became” Here the apostle answers a certain unspoken question. For someone could say: what does it pertain to Paul to write to the Colossians in this way, since he did not preach to them, as was said above, nor had he even seen them, as is stated in the following chapter? To this he answers that this did pertain to him, because he was the apostle to the Gentiles, as was said above in Galatians 28, “he who worked through Peter,” etc. The Colossians were among their number. And this is what he says “of which” [page {3}] namely, of the gospel, “I, Paul, became a minister,” that is, a preacher enlarged in duty, “who now rejoice in my sufferings,” that is, in the imprisonment I suffer, “for you” Gentiles, because I preached the gospel to the Gentiles, of whom you are a part. For although he did not preach to them personally, he nevertheless preached to them through his disciples, as was said earlier. “And I fill up what is lacking in the afflictions of Christ.” The afflictions of Christ are spoken of in two ways. In one way, in his own body, in which he endured hunger, thirst, and death; and in this sense, there was absolutely nothing left to be filled up. In another way, insofar as he suffers in his members, which are the faithful. According to what is said in Acts 9:4, “Saul, Saul, why are you persecuting me,” etc. The apostle speaks in this way here. Therefore he adds, “in my flesh.” And because the sufferings of the saints are for the good of the whole church, of which they are members, he therefore adds, “for the sake of his body, which is the church, of which” church “I became a minister.” For the prelates of the church are not lords, but ministers. “According to the dispensation of God which was given to me for you,” insofar as I was made by God the apostle to the Gentiles, “to fulfill the word of God,” by announcing it in word and in writing. “The mystery,” that is, the sacred secret, “which was hidden for ages and generations,” because before the time of Christ it was not known except to a few prophets, “but has now,” in the time of grace, “been manifested to his saints,” that is, to those justified through baptism, “to whom God willed” out of his sheer grace to make known the riches of the grace of this sacrament, that is, the abundant grace of this sacred secret, “among the Gentiles,” whose apostle I am. “Which” sacred secret “is Christ,” who is God incarnate, having suffered, died, been raised, and elevated to the right hand of the Father, “in you, the hope of glory,” waiting with certainty through him for the attainment of grace, provided you remain faithfully in it. “Whom we proclaim,”by preaching, “admonishing everyone” who strays from the truth of the gospel, “and teaching everyone” in all wisdom necessary for salvation, “that we may present everyone perfect in Christ Jesus.” Concerning this, we must know that “perfect” means that to which nothing is lacking (Aristotle, Metaphysics 5). This can be understood in two ways. In one way, that nothing is lacking of the things necessary for salvation, and the apostle speaks of this perfection here. In another way, that nothing is lacking of the things that can be present to perfect one for salvation. And it is not taken in this way here, because such perfection is not possessed in this earthly life in which a person can always make progress, as he says in Philippians 3. “For which,” that is, on account of which, “I also labor, striving” against the adversaries of the faith, not only with words but with miraculous works. Therefore he adds, “according to his working,” that is, the working of God who performs the miracles, “which he works in me,” that is, through me, “in power,” namely, his power and not mine.
Chapter 2
(Col 2:1) “For I want” Next comes the second main part, in which the apostle leads the Colossians to guard against the falsehood of the false apostles. This is divided into two parts. First, he establishes his motive. Second, he proceeds to his proposition, at the words “Now this I say” (Col 24). The apostle’s motive was the concern he had for the salvation of the Colossians and the other faithful. And this is what he says “For I want,” etc. And the text is clear up to the point: “that their hearts may be encouraged,” through the Holy Spirit dwelling in them with the peace of the comforter, “instructed in love,” which is poured out in your hearts through the Holy Spirit (Rom 5:5), “and unto all the riches of the fullness of understanding,” so that they may be perfect not only regarding affection, but also regarding the intellect. “In the knowledge of the mystery,” that is, the secret, “of God the Father and of Jesus Christ,” by knowing that the Father and the Son are distinct persons, and one God, “in whom,” namely, Jesus, “are hidden all the treasures of wisdom and knowledge.” For in him, according to the divine nature, is divine wisdom, which is infinite; and according to the human nature, he has the fullness of knowledge as well as grace, knowing all the things that the Word knows by the knowledge of vision.
(Col 2:4) “Now this I say” Here he arrives at his proposition, leading the Colossians to guard against the deceptions of the false apostles. Concerning this, we must know that they attempted to deceive in three ways. In one way, by philosophical arguments, for some of them were instructed in philosophy. In another way, from the authority of the law, because it had been given by God. In a third way, from a pretense of holiness, because the simple are frequently deceived. Therefore, he first leads them to avoid the first. Second, the second, at the words “And you are” (Col 210). Third, the third, at the words “Let no one deceive you” (Col 218).
Concerning the first, he says, “Now this I say,” regarding my concern for you, “so that no one may deceive you with sublime speech,” that is, with philosophical words. “For though I am absent in body” from you, “yet I am with you in spirit,” just as the spirit of Elisha was present with Gehazi when he accepted gifts from Naaman, as is said in 2 Kings 5:26. For the apostle saw in the spirit the things that were being done among the Colossians. “Rejoicing and seeing your order,” that is, rejoicing over the fact that I see your ordered way of living, “and the steadfastness of your faith which is in Christ,” that is, that your faith concerning Christ is firm. “Therefore, as you have received Christ Jesus the Lord,” that is, faith in him, “walk in him,” from virtue to virtue, “rooted”in charity, “and built up in Christ” through the other virtues, “and established in the faith, just as you were taught” by my disciples, “abounding in him in thanksgiving,” that is, abundantly giving thanks to Christ for your calling.
(Col 2:8) “See to it” Guarding diligently, “that no one deceives you through philosophy and empty deceit.” For philosophical arguments against the faith of Christ are empty and sophistical. They proceed from things apparent to the senses, and apply them to matters that totally transcend the senses, concluding that a virgin cannot give birth while remaining a virgin, that a dead man cannot rise, and things of this sort. But this is not valid, because divine power, since it is infinite, can do those things that are impossible to nature. Therefore he adds, “according to human tradition,”whose teaching proceeds from things apparent to the senses, “according to the elemental spirits of the world,” that is, according to the course and power of nature, “and not according to Christ,”that is, the power of Christ, which is infinite. “For in him dwells the whole fullness of deity,” that is, perfect deity, not merely by essence, presence, and power—the way he is in all creatures—or by grace—the way he is specially in the saints—but also by union in the person of the Word. “Bodily,”because it was assumed by the Word with respect to a body. Hence, even during the three days of Christ’s death, his body remained united to the divinity even when it was separated from his soul.
(Col 2:10) “and you are” [page {4}] Here, next, he leads them to guard against the second mode of deception, because the grace of Christ is entirely sufficient to remove every evil and to confer salvation without legal observances. Therefore he says, “and you are in him,” that is, through him, “filled” with grace, “who is the head of every principality,” that is, not only of human beings but also of angels. Because of this, he can lead you to their fellowship without the legal observances. Therefore he adds, “in whom,” that is, through whom, “you were also circumcised with a circumcision made without hands,” that is, not a carnal circumcision like the Jews, “in the stripping off of the body of flesh,” that is, in the removal of the foreskin covering the generative part, “but with the circumcision of Christ,” that is, given through Christ, which is spiritual in the removal of sins. And this is through baptism, which completely removes sin. Therefore it adds, “buried with him in baptism,” that is, totally dead to sin, “in which you also were raised” to the life of grace “through faith in the working of God,” that is, believing in his working, “who raised him from the dead,” to an immortal life. “And you, when you were dead in trespasses,” that is, in actual sins, “and the uncircumcision of your flesh,” namely, in original sin, which is contracted through origin, “he made alive together with him,” with the life of grace, “forgiving you,” that is, dismissing by grace, “all your trespasses,” both original sin and the sins added to it. “Wiping out the record of debt that stood against us,” namely, the Jews, “the handwriting of decrees,” that is, the obligation of the Old Law regarding ceremonial and judicial precepts, “which was contrary to us,” because it was an unbearable burden for us and for our fathers, as is said in Acts 15:10. “Nailing it to the cross,” because the legal observances were put to death through the passion of Christ. “And disarming the principalities and powers,” that is, the demons, who are named in this way because their natural abilities remained intact. They were disarmed when Christ led the fathers of the Old Testament out of Limbo; he transferred them powerfully to heavenly places. “Triumphing over them,” which can be explained in two ways. In one way, by referring “them” to the demons whom he defeated. In another way, by referring it to the fathers whom he made participants in his triumph, so that the sense is, “triumphing over them,” that is, causing them to triumph, “in himself,” that is, through his own power and not another’s. From the aforementioned things, therefore, he concludes, “Therefore let no one judge you” as transgressors “in food and drink” prohibited by the law, if you use them, “or with regard to a festival day” not celebrated by you, such as Passover, Pentecost, and the like, “or a new moon,” that is, the first day of the month, “or Sabbaths” at the end of the week. For these days are called celebrations in the law. But this celebration ceased, as it was figurative, when the truth arrived through Christ. Therefore he adds, “which are,” that is, were in the time of the Old Testament, “a shadow of things to come” in the time of Christ. “But the body,” that is, the solidity of the truth of this shadow, “belongs to Christ,” that is, pertains to Christ, through whom it is fulfilled.
(Col 2:18) “Let no one” Here, next, he leads them to guard against the third mode of deception, which is through a pretense of holiness. He says, “Let no one deceive you, wanting” to walk “in a false humility and religion of angels,” that is, presenting himself as a messenger sent from God, like an angel, which some of the false apostles did. “Walking in vain,” that is, ruining whatever good he does, “puffed up,” that is, [page {5}] becoming proud in the presumption of his own understanding, “and not holding fast to the head,” that is, Christ, through true and sincere faith in him. “From whom,” namely, from whose spiritual influence, “the whole body,” his mystical body which is the church, “nourished and knit together,” the faithful to one another, “supplied” through the duty of superiors toward inferiors according to the different states of the church, “grows with a growth” of virtues and merits “that is from God,” that is, for divine honor. From this, he further concludes that the error of legal observances must be avoided. He says, “If therefore you died with Christ,” that is, configured to his death and burial through baptism, in which the power of his death is fully communicated, and consequently separated “from the elemental spirits of the world” (and here he calls the sacraments of the Old Testament “elemental spirits” because they consisted of certain bodily things, like the washing with the water of purification and anointings, in which there was no spiritual power; because of this they are called weak and worthless elemental spirits in Galatians 49; whereas in the sacraments of the New Law there is spiritual power to confer grace), “why, as if still living in the world” and not for Christ, “do you submit to regulations,” saying to one another, “Do not handle” things unclean according to the law, such as a corpse or something similar, “do not taste” food prohibited in the law, such as pork or something similar, “do not touch”by selling or buying such things? “Which are all,” that is, all of which and similar things are, “destined to perish,” that is, turn into sin after the gospel has been published, “with use,” that is, if anyone should use such observances. “According to human precepts and doctrines.” He says this because those who were superiors among the Jewish people had added many things to the ceremonies of the law, and they were more diligent in observing these additions than in observing divine precepts, as is clear in Mark 7, which the Savior reproves in that passage, saying, “In vain do they worship me, teaching as doctrines human precepts. For you leave the commandment of God and hold to human traditions,” etc. (Mark 77–8). “These have indeed an appearance of wisdom,”that is, an expectation of wisdom, but not according to the truth. Therefore he adds, “in superstition,” that is, such observances consist in a superfluous and empty religion, “and in humility,” namely, a false one, about which Sirach 1926 says, “There is one who humbles himself wickedly, but his interior is full of deceit.” “And are of no value in sparing the body.” For such people boasted before the simple that they did not spare themselves from bodily labor in order to procure the salvation of their neighbors, and that they fled worldly honor and sumptuous food. For such hypocrites frequently deceive the simple. For this reason, the apostle teaches them to beware of such things, just as the Savior did in Matthew 715, saying, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are,” etc. Heretics deceive the simple in this exact same way.
Chapter 3
(Col 3:1) “If therefore you have been raised” After the apostle led the Colossians to hold to the truth of the faith and to guard against the falsehood of the false apostles, here he next leads them to preserve holiness of life in their conduct. He does this in two ways: first, in general; second, specifically to certain groups, at the words “Wives” (Col 318). The first is divided into two parts, because first he teaches what things must be ceased from, and because ceasing from evil is useless without the operation of good, he therefore secondly instructs them about the good works they must take up, at the words “Put on therefore” (Col 312). First, he teaches about the motions ordered toward these ends, at the words “Put to death” (Col 3:5).
Concerning the first, concluding from what went before, he says, “If therefore you have been raised with Christ,” through faith formed by charity, “seek the things that are above,” that is, desire heavenly goods, where “Christ is, seated at the right hand of God.” For it is necessary that where the head is, there should the members be. Now Christ is the head of the church, as was said above, and therefore the faithful, who are his members, ought to configure themselves to him in virtue so that they might likewise be with him in the heavenly homeland. And this is why the text says, “not things that are on earth,” placing your goal in earthly goods. He adds the reason, saying, “for you have died” to sin through baptism, and just as someone dead has no interest in earthly goods, therefore he adds, “and your life,” namely, eternal life, “is hidden with Christ in God.” In this, it consists objectively in the vision of the deity primarily, and of the humanity of Christ secondarily. Therefore the Savior says in John 17:3, “This is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.” “But when Christ appears” in the final judgment, “our life,”moving and leading, “then you also will appear with him in glory.” That is to say, then the blessed life which is now hidden from you will be manifestly shown to you.
(Col 3:5) “Put to death” Here, next, he instructs them concerning the motions ordered toward beatitude. First, regarding the putting away of vices; second, regarding the acquisition of virtues, at the words “and putting on” (Col 310). The first part is further divided into two, because first he teaches them to put away carnal sins, and second, spiritual ones, at the words “But now” (Col 38).
Concerning the first, he says, “Put to death therefore your members that are on earth,” that is, those pertaining to the present life, which must be mortified with austerity of life so that nature is preserved to serve God, and the vices are cured that hinder the attainment of heavenly things. According to what is found in Revelation 2127, “Nothing unclean will enter it.” Therefore he adds, “fornication,” which is the intercourse of an unmarried man with an unmarried woman; and by this, a fortiori, he intends adultery as well. “Impurity,” regarding sins against nature. “Passion,” regarding kisses, impure touches, and the like. “Evil desire,” because not only exterior acts must be restrained, but also interior acts of the mind. “And covetousness,” which is the excessive acquisition of money. Or, the covetous person is overly grasping, so that you will be greedy. He places this among the carnal vices because it provides the tinder for them through money, one obtains food, drink, soft beds, and things of that sort that arouse lust. “Which is idolatry,” that is, similar to idolatry, insofar as the covetous person earnestly worships his money. “On account of which,” namely, the aforementioned vices, “the wrath of God is coming,” that is, his vengeance, “upon the sons of disobedience,” who do not believe in another life. Because of this, they expose themselves without restraint to the carnalities of the present life, and the words of Wisdom 25 apply in their person “Our time is the passing of a shadow, and there is no returning at our end; come therefore, and let us enjoy the good things,” etc. “In which,” namely, in these vices, “you yourselves once walked,” namely, before your conversion, by living carnally.
(Col 3:8) “But now” Here, next, he leads them to put away spiritual vices. He says, “But now you must put them all away.” Not only carnal vices, but also spiritual ones. “Anger,” namely, the appetite for illicit vengeance. “Wrath,” that is, its sign in the face. “Malice,” that is, the plotting of evil in the heart. “Slander,” against God. “Obscene talk,” namely, detraction, murmuring, and the derision of a neighbor. “Do not lie to one another,” deceiving one another in this way. “Stripping off the old self,” that is, the Gentile state, “with its practices,” its evil ones, so that you might thus put away all sins.
(Col 3:10) “and putting on” Here, next, he leads them to the acquisition of virtues, which are the garments of the mind. First, he establishes the motive for this. Second, he pursues his intention, at the words “Put on therefore” (Col 3:12). The motive is that man was made in the image of God according to his mind; this image is deformed by vices and reformed by virtue, which is why a person is moved to the acquisition of virtue. Therefore he says, “and putting on the new”—supply, self, which is renewed through baptism—“him who is being renewed,” that is, making progress in this renewal through baptism, “in knowledge of God,” that is, through the increase of faith formed by charity, “after the image of his creator,” that is, according to the intellectual part, in which he was made in the image of God. “Where there is not male and female,” because the distinction of sexes is not on the part of the mind, but of the body. In this respect, however, male and female are not freely converted, because they are constituted thus as a biological reality. “Where there is not Gentile and Jew,” etc. And here, “where” refers to God, by whom immediately prospers what he created, for with God there is no partiality. Rather, he receives everyone coming to him through faith, so that no difference prejudices him. Whether of nation, therefore he adds, “Gentile and Jew,” or of observance, therefore it follows, “circumcision and uncircumcision,” or of language, “barbarian and Scythian,” or of condition, “slave and free.” And by this, any other differences whatsoever are understood. “But Christ is all, and in all,” that is, Christ is in all through grace, and he himself is all the things whose good is principally desired.
(Col 3:12) “Put on” Here, next, he pursues his intention concerning the virtues. First, in relation to one’s neighbor; second, in relation to God, at the words “And let the peace” (Col 315). And first, proceeding in order from the more notable to the less known, he says, concluding from the preceding motive, “Put on then, as God’s chosen ones,” namely, predestined from eternity, “holy,” that is, sanctified through baptism in time, “and beloved,” through the increase of grace, “bowels of compassion,” that is, affection through piety. “Kindness,” regarding action; hence a person is called kind (benignus) as if “ignited for good” (boni ignitus) to do good deeds through love in action. “Humility,” which is the guardian and foundation of the virtues. “Meekness,” in making use of prosperous things. “Patience,” in conducting oneself in adverse things. “Bearing with one another,” in weaknesses and unbearable burdens, “and forgiving each other,” remitting offenses, which is a matter of necessity, and injuries, which is a matter of perfection and supererogation. Therefore he adds, “as the Lord has forgiven you, so you also must forgive.” “But above all these put on love,” which is greater than the other virtues. 1 Corinthians 1313, “But the greatest of these is love.” “Which is the bond of perfection,” because just as acquired moral virtues are knit together in prudence, so infused virtues are in charity.
(Col 3:15) “And let the peace” Here, next, he leads them to the virtues in relation to God. First, regarding the perfections of the heart, it is said, “And let the peace of Christ,” that is, given by Christ, given by God, “rule” effectively “in your hearts,” causing exultation there, that is, the springing up of the Spirit of the Lord God. As it says in John 4:14, “it will become in him a spring of water leaping up,” that is, causing one to leap up, “into eternal life.” “To which,” namely, to this peace, “indeed you were called in one body,” of the church, under Christ the head. “And be thankful,” for such a great benefit. Second, regarding the perfections of the mouth, he says, “Let the word of Christ dwell in you richly,” so that you do not only hold it firmly in your heart, but also in your mouth by communicating it to others through teaching. Therefore he adds, “in all wisdom,”necessary for salvation, “teaching,” praising the Lord out of these intentions. Therefore he adds, “and admonishing one another in psalms,” etc., that is, mutually stirring each other up to the Lord with spiritual songs, so that they are not merely the praise of the lips, but also [page {6}] of the spirit and the heart, “with thankfulness,” that is, with consideration of the benefits of God. Third, he leads them to the perfections of action. He says, “Whatever you do,” namely, as much as you do, “do everything in the name of the Lord,” that is, do all things for the honor of the divine name. For the value of an action depends upon the rectitude of the intention. “Giving thanks to God the Father through him,” because just as the good things of God anticipate us through him for travelers on the way, lest we fall short, so through Christ our prayers and thanksgivings are able to be heard.
(Col 3:18) “Wives” After the apostle generally instructed the Colossians regarding morals in common, he does this here next regarding certain specific states of life. Concerning this, the text is divided into three parts, according to the three states he touches upon. The second is at the words “Children” (Col 320). The third is at the words “Slaves” (Col 322).
The first state is that of married people. Concerning this, he first says, “Wives, submit to your husbands.” For she ought to recognize that she is to be ruled, both because a female is a defective male, and because strength flourishes more in men than in women, and as was stated in Ephesians 5. “As is fitting in the Lord,” that is, only in lawful and honorable things. Second, he instructs the husbands, saying, “Husbands, love your wives,” because a husband and wife are one flesh, and everyone naturally loves his own flesh. “Do not be harsh with them,” treating them like servant girls; but rather like companions. For this reason, Eve was formed from the side of the man, so that she would be known as a companion, not a servant, as is more fully stated in Ephesians 5.
(Col 3:20) “Children” This is the second part, in which he instructs fathers and children. He says, “Children, obey your parents in everything,” lawful and honorable, from whom children receive their being, nourishment, and instruction, “for this pleases the Lord,” who gave the commandment concerning honoring parents in Exodus 20. Second, he instructs fathers, saying, “Fathers, do not provoke your children to anger,” that is, to impatience, meaning, do not unreasonably provoke them, “lest they become discouraged.” That is, lest they flee from you because of your harshness, and then, lacking discipline, become worse.
(Col 3:22) “Slaves” This is the third part, in which he teaches masters and their slaves. First the slaves, second the masters, at the beginning of chapter 4. Concerning the first, he says, “Slaves, obey in everything,” lawful and honorable, “those who are your earthly masters,” that is, in those things that pertain to the body. However, in those things that pertain to the soul, a slave is not subject to his master, but to God and the ministers of the church. “Not by way of eye-service,” that is, only in the presence of the masters, “as people-pleasers,” for those who serve in that way only seek to please human beings, “but with sincerity of heart,” that is, without the fold of hypocrisy or deceitfulness, “fearing God,” and not human beings alone. “Whatever you do, work heartily,” that is, voluntarily, “as for the Lord and not for men,” that is, primarily for the Lord and secondarily for men. For slaves ought to reflect that God ordained all their servitude for their salvation on account of the merits of their humiliation, and thus they serve God primarily, and man secondarily, because of the fulfillment of the divine ordination. Therefore he adds, “knowing that from the Lord you will receive the inheritance as your reward,” regarding which the condition of human servitude prejudices nothing. Hence Ambrose says, in all things, a good servitude and a good freedom belong to the light. “For the wrongdoer,” whether it is a slave defrauding his master, or a master burdening his slave, “will be paid back for the wrong he has done,” through a fitting punishment inflicted by God. And he adds the reason: “And there is no partiality with God,” who does not spare a person on account of human greatness or minority.
Chapter 4
(Col 4:1) “Masters” Here, next, he instructs the masters, saying, “Masters, treat your slaves justly and fairly,” maintaining their justice reasonably and modestly. And he adds the reason for this: “knowing that you also have a Master in heaven,” who will punish you severely if you act similarly. According to that word in Wisdom 6:6, “the mighty will be mightily tested.”
(Col 4:2) “To prayer” After the apostle instructed the persons of different states of life, here he next commends himself to their prayers, saying, “Continue steadfastly in prayer,” through the uplifting of the mind, “being watchful in it,” through due intention, “with thanksgiving,” because of the reception of God’s benefits. “Praying at the same time,” for the prayer of many is more readily heard, “for us,” that is, for me and my companions, “that God may open to us a door for the word,” etc., that is, that he may give us the liberty and ability to preach the gospel of Christ, “for which I am in prison,” in chains, lest I be able to run about to preach, “that I may make it clear.”This should be referred back to what he set forth earlier, “may open to us a door for the word,” namely, “that I may make it clear,” namely, the mystery of Christ, which is still hidden to many Gentiles, “in the way,” that is, distinctly and discreetly, “that I ought to speak” of so great a mystery. Consequently, he shows how they should behave toward the faithful [outsiders], saying, “Walk in wisdom toward outsiders,” that is, outside the church, “making the best use of the time,” that is, diligently seeking the opportunity to preach the gospel truth to them. And he adds the manner: “Let your speech always be gracious,” that is, let it be such that it is most pleasing to the listeners. And because this is done through wisdom, he therefore adds, “seasoned with salt.” For wisdom is named “salt,” because just as salt measures out food, wisdom measures out words, “so that you may know how you ought to answer each person,” according to the condition of his person. For one must answer a wise man in one way, a simple man in another, and so on for others.
(Col 4:7) “My situation” This is the last part of this main epistle, containing its conclusion or confirmation. And this is done in two ways. First, through the sending of messengers; second, through a special greeting, at the words “greets you” (Col 4:10).
Concerning the first, we must know that the apostle sent this epistle through trustworthy messengers to assure the Colossians about what his letter contained, and to tell them more fully about the apostle’s condition, so that they might strengthen them in the faith, and console them in the tribulations that had come upon them, as was said above in chapter 2, and through them concerning the false apostles. Up to the words, “who is one of you,” that is, closely joined to you in charity, and perhaps he was a Gentile by nation, and he speaks for the Colossians, but became a disciple of Paul just as Titus did, converted from the Gentiles, as was said above in Galatians 2. “All the things that are happening here” concerning me and the other faithful.
(Col 4:10) “Greets” Here he establishes confirmation through the greeting of good men. First, he greets the Colossians on behalf of his companions; second, the Laodiceans, through the ministry of the Colossians, at the words “Give my greetings” (Col 4:15).
The first is further divided into two. First, he lists the companions who are Jews by nation; second, those converted from the Gentiles, at the words “greets you” (Col 4:12).
Concerning the first, he says, “Aristarchus my fellow prisoner greets you,” that is, the sharer in my imprisonment and labor, “and Mark the cousin of Barnabas.” Concerning this Mark, it is recorded in Acts 15:37–39 that he departed from Paul and Barnabas in Pamphylia, because of which Paul later did not want to receive him into the fellowship of his preaching. And so Barnabas, having taken Mark, went to preach in one region, and Paul and Silas in another. Later, however, Paul, seeing the benefit to the church that followed from that division, received the Lord’s Mark back into his fellowship. And he commanded the Colossians and others to whom he was less beloved on account of [page {7}] the aforementioned departure, that if he came to them, they should receive him in charity. Concerning this command, he adds, “concerning whom you have received instructions.” “And Jesus who is called Justus.” For among the Jews, many were called by this name. “These are the only men of the circumcision,” that is, Jews by nation, “who are my fellow workers,” on my behalf, “for the kingdom of God,” namely, by preaching, “who have been a comfort to me,” by consoling me in my tribulation and supplying my place in preaching.
(Col 4:12) “Greets you” Here he names his companions converted from paganism, saying, “Epaphras, who is one of you, greets you,” that is, specially joined to you in charity, who had preached to them, as was said above in chapter 1. Because of this, they were more attached to them. He is also “one of them” because he was converted from the Gentiles just like them, and became a disciple of Paul, just like Titus and many others. The rest is clear. Down to where he says, “and those in Laodicea, and those in Hierapolis,” to whom he had preached, just as he did to the Colossians. “Luke the beloved physician greets you.” For he was a physician of the body, and “beloved” to Paul, because he was a companion on his journey right up to his martyrdom, as Jerome says in his prologue on Luke.
(Col 4:15) “Give my greetings” Here the greeting to the Laodiceans is given, through the ministry of the Colossians. He says, “Give my greetings to the brothers at Laodicea” generally, “and to Nympha” specifically, who ministered to the preachings with expenses from her own resources, “and the church in her house,” that is, her Christian household. “And when this letter has been read among you,” this one that I am sending to you, “have it also read in the church of the Laodiceans,” so that my teaching, being communicated to them, might profit them for salvation, and vice versa. However, the epistle to the Laodiceans is not preserved among us. “And say to Archippus,” who had received ministry over the church of the Colossians, “See,” by diligently paying attention to, “the ministry that you have received in the Lord,” that is, in divine matters, “that you fulfill it,” for divine honor and the salvation of souls. “I, Paul, write this greeting with my own hand.” Paul wrote this with his own hand to certify more strongly that the epistle was sent by him, because some false apostles were writing under the names of the true apostles in order to deceive more effectively, as was said above in 2 Corinthians, in the last chapter. “Remember my chains,” by having compassion on me and, if it should be necessary, imitating me in this. Finally, he adds what his greeting is. He says, “Grace,” of our Lord Jesus Christ, “be with you.” Supply: may it be, which supplies every defect of the soul.
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Incipit poſtilla. N. de lira ſuper epiſtolam ad colo.
(Paulus apoſtolus) Incipit epiſtola ad coloſſenſes: que diuiditur in .3. partes in ſalutationem: et proſecutionem ibi. Gratias agimus. et concluſionem. .4.c. ibi. que circa me ſunt. In prima parte exprimuntur perſone ſalutantes. et secunda perſone ſalutate ibi. his qui ſunt coloſſis et bona eis optata ibi. gratia vobis etc. Et quia ſententia ex dictis pluries in principijs aliarum epiſtolarum
(Gratias agimus) Hic incipit epiſtole proſecutio. Circa quam ſciendum quod apoſtolus non predicauit coloſſenſibus perſonaliter. vt patet in prologo Hiero. ſed per diſcipulos ſuos archippum et epafram. et poſtea inducebantur a pſeudo apoſtolis ad recipiendum legalia cum euangelio. propter quod apoſtolus qui in partibus illis erat valde famoſus. ſcripſit eis ipſos a legalibus retrahendo et in fide ac moribus ſolidando. Et diuiditur in tres partes. quia primo inducit eos ad tenendum firmiter euangelij veritatem. secundo ad precauendum pſeudo apoſtolorum falſitatem. c.2. tertio. ad continuandum vite ſanctitatem. c.3.
Prima in duas: quia primo dicit per quod hanc ſuam melius recipiant: oſtendit ſe eis beniuolum. secundo inducit eos ad pure tenendum christi euangelium ibi. qui eſt imago. Prima autem facit dupliciter. ſcilicet. agendo gratias de bona eorum inchoatione. et orando deuote pro meliori conſumatione ibi. ideo et nos.
Circa primum dicit (Gratias agimus deo et patri domini noſtri ieſu christi ſemper) .i. omnibus horis ad orandum deputatis (audientes) per epafram: vt habetur infra (fidem veſtram in christo ieſu) que eſt fundamentum ſpiritualis edificij. et quia fides ſine operibus mortua eſt Jac.2. ideo ſequitur (et dilectionem quam habetis in ſanctos omnes) .i. opera caritatis que exercetis erga omnes fideles non pro commodo terreno ſed celeſti promiſſione. ideo ſequitur (propter ſpem etc.) (quam audiſtis in verbo veritatis euangelij) quod non promittit bona terrena ſic lex vetus: ſed celeſtia: vt patet ex decurſu ipſius: (quod peruenit ad vos) per predicationem diſcipulorum meorum (ſicut et in vniuerſo mundo eſt) Nam ex a tempore apoſtolorum predicatum fuit euangelium per orbem terrarum: ſicut declaraui pluries ſuper illud Pſal. .18. In omnem terram exiuit etc. et breuius replicaui ſuper epiſtolam ad Ro.10. vbi hec auctoritas allegatur (et fructificat et creſcit) in alijs gentibus (ſicut in vobis). ſcilicet. fructificat (ex ea die qua audiſtis credendo) cetera patent ex littera.
(Ideo et nos) Hic apoſtolus oſtendit ſe beniuolum coloſſenſibus orando pro eorum felici conſummatione. dicit. (ideo et nos ex qua die audiuimus) veſtrum bonum principium (non ceſſamus pro vobis orantes) et poſtulantes) orare (vt impleamini agnitione voluntatis eius) .i. vt plenius diuinas voluntatem cognoſcatis (in omni ſapientia) quantum ad cognitionem rerum ad vitam actiuam pertinentium (et intellectu ſpirituali) quantum ad cognitionem ſpiritualium ad contemplationem pertinentium (ambuletis digne) per viam huius vite ad patriam (deo per omnia placentes) in ſpeculabilibus et operabilibus (in omni opere bono fructificantes) .i. de bono in melius proficientes quantum ad actiuam vitam (et creſcentes in ſcientia dei) quantum ad contemplatiuam (in omni virtute). ſcilicet. morali et intellectuali (confortati ſecundum potentiam claritatis eius) hoc addit ad oſtendendum quod non loquitur de virtutibus politicis: ſed infuſis. que dantur a deo ex gratia et per eum firmiter augmentantur (in omni patientia) per aduerſariorum tollerantiam (et longanimitate) per certam premiorum expectationem (gratias agentes deo et patri) qui (dignos nos) gentiles et iudeos indifferenter (fecit) per gratiam baptiſmalem (in partem ſortis ſanctorum in lumine) quia gratia baptiſmalis digne facit hereditate eterna. que habetur in clara dei viſione (qui eripuit nos de poteſtate tenebrarum) .i. de poteſtate inimici per mortem filij ſui (et tranſtulit nos in regnum filij) quia eripiendo nos de regno et poteſtate diaboli reponit nos in regnum filij ſui qui regnat hic in fidelibus per gratiam: et in beatis per gloriam (dilectionis ſue) per hoc non eſt intelligendum quod filius procedat a ſpiritu ſancto qui eſt amor ſeu dilectio: ſed dicitur filius dilectionis paterne inquantum pater ſumme diligit ipſum et nos per eum (in quo) .i. per quem (habemus redemptionem) a poteſtate diaboli (et remiſſionem peccatorum) per ſacramenta baptiſmi. et penitentie. que habent efficaciam a paſſione christi.
(Qui eſt imago) Poſtquam apoſtolus oſtendit ſe beniuolum coloſſenſibus. hic conſequenter inducit eos ad tenendum firmiter euangelij veritatem. et diuiditur in .3. partes. quia primo declarat auctoritatem euangelij. secundo inuitat ad firmiter adherendum ei ibi. Et vos cum eſſetis. tertio reſpondens tacite queſtioni ibi. Cuius factus ſum.
Auctoritatem vero euangelij declarat per excellentiam auctoris ipſius. ſcilicet. christi cuius excellentiam tripliciter declarat. Primo in comparatione ad patrem ibi. qui: ad totum vniuerſum ibi. Quoniam in ipſo. tertio ad corpus eius myſticum. ibi. Et ipſe eſt caput. Quantum ad primum declarat .2. excellentias christi. prima eſt quod (eſt imago patris) .i. expreſſa ſimilitudo ipſius ſecundum deitatem. Sciendum tamen quod imago alicuius poteſt dici dupliciter. Vno modo naturaliter ſicut in humanis. filius dicitur imago patris. quia procedit ab eo per modum nature et in [page {2?}] eadem ſpecie. Alio modo artificialiter: ſicut imago herculis eſt in lapide. primo modo christus eſt imago dei patris. tamen in identitate numerali nature: quia diuina natura non eſt multiplicabilis: creatura autem intellectualis eſt imago dei in natura alienat et ſic non eſt proprie eius imago ſed magis ad eius imaginem (primogenitus omnis creature) .i. genitus ante omnem creaturam: quia generatio filij a patre. eſt eterna. productio autem creature eſt temporalis: que poteſt dici large generatio. eo modo quo deus dicitur pater omnium per creationem.
(quoniam in ipſo) Hic ponit excellentias christi quantum ad totum vniuerſum. nam omnia preexiſtunt in eo. ſicut in cauſa exemplari. ideo dicitur (quoniam in ipſo condita ſunt vniuerſa) .i. condi diſpoſita. Omnes enim creature comparantur ad deum: ſicut artificiata ad artificem Sapi.7. Omnium eſt enim artifex. Artificiatum vero eſt prius in conceptu artificis quam in effectu. Domus enim eſt fit a domo intra. 7. Metha. Filius autem in diuinis eſt conceptus et verbum patris. ideo omnes creature in ipſo preexiſtunt exemplariter ab eterno: quia nulla nouitas eſt in deo (viſibilia) quantum ad creaturas corporales (inuiſibilia) quantum ad ſpirituales (Siue throni ſiue dominationes) exprimit .4. ordines angelorum: quorum proximus eſt de ſuprema hierarchia. ſecundus et quartus de media. tertius vero de infima. et per hoc intelliguntur alij ordines qui omnes preexiſtunt in eo ſicut in exemplari. et ſimiliter omnia preexiſtunt in eo ſicut in cauſa efficiente: et in eo quieſcunt ſicut in fine. proverbio.16. vniuerſa propter ſemetipſum operatus eſt dominus. ideo ſubditur (omnia per ipſum) iungatur ſic littera (omnia per ipſum) ſupple. creata ſunt efficienter (et in ipſo) ſupple. quieſcunt finaliter (Et ipſe eſt ante omnes) .ſcilicet. creaturas quas precedit duratione et dignitate (et omnia in ipſo conſtant)quia per ipſum omnia conſeruantur in eſſe. ſicut de nihilo creata ſunt ſic in nihilum redigerentur niſi per ipſum manu tenerentur.
(Et ipſe eſt caput) Hic conſequenter ponuntur excellentie christi quantum ad corpus eius myſticum cum dicitur (Et ipſe eſt caput corporis eccleſie) influens ſenſum et motum ſecundum vitam gratie. Jo. primo. de plenitudine eius omnes nos accepimus gratiam etc. (qui eſt principium primogenitus ex mortuis) licet .nam. aliqui reſurrexerunt a morte ante christum: vt Lazarus et plures alij: Illa tamen non fuit perfecta reſurrectio: quia reſurrexerunt ad vitam mortalem que magis dicitur mors quam vita: quia eſt quedam tendentia ad mortem. vnde et illi poſtea mortui ſunt. ſed christus primus ſurrexit ad vitam immortalem que eſt perfecta reſurrectio et vera. Et quia primum in aliquo genere eſt cauſa aliorum. ideo reſurrectio christi eſt cauſa noſtre reſurrectionis. propter quod dicitur hic (principium primogenitus ex mortuis vt ſit in omnibus ipſe primatum tenens) non ſolum reſpectu hominum: ſed etiam omnium angelorum. tum propter plenitudinem gratie que data eſt ei non ad menſuram Jo.3. Angelis autem ad menſuram data eſt: tum quia licet humana natura christi ſecundum ſe accepta ſit inferior angelica. propter quod dicitur christus ab angelis minoratus Pſal.8. tum inquantum eſt vnita diuinitati in ſuppoſito filij excellentior eſt effecta. ideo ſubditur (Quia in ipſo) .ſcilicet. homine christo (complacuit) toti trinitati (omnem plenitudinem) .ſcilicet. gratie (inhabitare) illa enim plenitudo parata fuit a tota trinitate. ſecundum excellentiam autem vnionis ſic exponitur (Quia in ipſo) homine christo (complacuit) filio dei (omnem plenitudinem inhabitare) .i. ſecundum plenitudinem ſue deitatis: quia ſolus filius eſt incarnatus. licet hanc incarnationem tota trinitas fecerit (et per eum reconciliari omnia in ipſum) deum patrem (pacificans per ſanguinem crucis eius) qui fuit ſufficientiſſimus ad ſatiſfaciendum pro omnibus. ideo ſubditur (ſiue que in terris ſunt) quantum ad homines (ſiue que in celis) quantum ad angelos. Non tamen ſic intelligendo quod peccatum angeli ſit finaliter remiſſibile per paſſionem christi. vt credidit origenes: ſed quia per paſſionem christi eorum ſocietas reſtauratur per hoc quod homines ſancti per christum redempti ibidem aſſumuntur. ex iſtis autem excellentijs patet auctoritas euangelij cuius lator eſt christus.
(Et vos) Hic dicitur inducit coloſ. ad obſeruationem ipſius. dicit. (Et vos cum eſſetis aliquando alienati) a deo per idolatriam (et inimici ſenſu) .i. ſenſibiliter et manifeſte (in operibus malis) ideſt per opera mala ad ſenſum patientia (nunc autem) .ſcilicet. poſt veſtram conuerſionem (reconciliauit) ſupple. vos (in corpore carnis eius) .i. in corpore ſuo paſſibili (per mortem) quam ſuſtinuit in corpore paſſibili. et per quam ſumus redempti (exhibere vos ſanctos) .i. ſanctificatos per baptiſmum in quo nobis plenarie communicatur effectus paſſionis (et immaculatos) in perſonis propriis (et irreprehenſibiles) a proximis (coram ipſo) .i. cum rectitudine intentionis et non ſolum coram mundo per fictionem hypocriſis (ſi tamen permanetis in fide) .ſcilicet. christi (fundati et ſtabiles) contra preſtationes pſeudo apoſtolorum (et imobiles a ſpe euangelij: quod audiſtis) vt. ſcilicet. ſperetis conſequi vitam eternam per fidem christi: et eccleſie ſacramenta. et nullo modo per legalia (quod predicatum eſt in vniuerſa creatura) per vniuerſam creaturam intelligitur omnis homo. eo quod habet ſimilitudinem cum omni creatura. ſecundum quod dicit Grego. omel.19. Habet namque commune eſſe cum lapidibus: uiuere cum arboribus ſentire cum animalibus. intelligere cum angelis. Non eſt ſic intelligendum quod euangelium ex tunc fuerit predicatum ſingulis hominibus de toto mundo ſed quia fuit tunc predicatum in omnibus partibus mundi in quibus habitabant homines ex quibus aliqui crediderunt ſicut dictum eſt ſupra.
(cuius factus ſum) Hic apoſtolus reſpondet cuidam tacite queſtioni. quia poſſet aliquis dicere. quid pertinet ad paulum ita ſcribere coloſſenſibus. cum tamen eis non predicauerit vt dictum eſt ſupra. nec etiam eos viderit: vt habetur c. ſequenti. Ad quod reſpondet. quod hoc pertinebat ad eum. eo quod erat apoſtolus gentium. vt dictum eſt ſupra. Gala.2. qui operatus eſt petro etc. de quorum numero erant coloſ. Et hoc eſt quod dicit (cuius) [page {3?}] .ſcilicet. euangelij (factus ſum ego paulus miniſter) .i. predicator apliatus officio (qui nunc gaudeo in paſſionibus) .i. in carcere quem patior (pro vobis) gentibus. eo quod predicaui euangelium gentibus de quibus vobis: licet .n. non predicauerit eis per ſeipſum. predicauit tamen eis per ſuos diſcipulos vt predixti eſt (et adimpleo ea que deſunt paſſioni christi) paſſiones autem christi dupliciter dicuntur. vno modo in corpore proprio in quo ſuſtinuit famem et ſitim et mortem. et ſic accidendo nihil erat ibi adiplendum. alio modo pro ut patitur in membris ſuis que ſunt fideles. ſecundum quod dicit Act.9. Saule ſaule quid me perſequeris etc. et ſic loquitur hic apoſtolus. ideo ſubdit (in carne mea) et quia paſſiones ſanctorum ſunt ad bonum totius eccleſie cuius ſunt membra. ideo ſubditur (pro corpore eius quod eſt eccleſia Cuius).ſcilicet. eccleſie (factus ſum ego miniſter) prelati .n. eccleſie non ſunt domini ſed miniſtri (ſecundum diſpenſationem dei que data eſt mihi in vobis) inquantum a deo factus ſum apoſtolus gentium (vt impleam verbum dei) annunciando verbo et ſcripto (myſterium) .i. ſacrum ſecretum (quod abſconditum fuit a ſeculis et generationibus) quia ante tempus christi non fuit cognitum niſi paucis prophetis (nunc autem) tempore gratie (manifeſtum eſt ſanctis eius) .i. iustificatis per baptiſmum (quibus voluit deus) ex ſua mera gratia notas facere diuitias gratie ſacramenti huius) .i. copioſam gratiam huius ſacri ſecreti (in gentibus) quarum ſum apoſtolus (quod) .ſ. ſacramentum ſecretum (eſt christus) qui eſt deus incarnatus paſſus et mortuus reſuſcitatus et ad dexteram patris eleuatus (in vobis ſpes glorie) per ipſum conſecutionem gratie certitudinaliter expectando. ſi tamen in ea fideliter maneatis (quem nos annunciamus) predicando (corripientes omnem hominem) a veritate euangelij deuiantem (et docentes omnem hominem) in omni ſapientia ad ſalutem neceſſaria (vt exhibeamus omnem hominem perfectum in christo ieſu). Circa quod ſciendum quod perfectum eſt cui nihil deeſt. 5. Metha quod dupliciter poteſt intelligi. vno modo quia nihil deeſt de neceſſarijs ad ſalutem. et de hac perfectione loquitur hic apoſtolus Alio modo quia nihil deeſt de his que poſſunt ineſſe perficientia ad ſalutem. et ſic non accipitur hic. quia talis perfectio non habetur in via in qua poteſt homo ſemper proficere: vt dicitur eius phili.3. (in quo) .i. propter quod (et laboro certando) contra aduerſarios fidei non ſolum verbis: ſed opibus miraculo ſis. ideo ſubdit (ſecundum operationem eius) .i. dei qui facit miracula (quam operatur in me) .i. per me (in virtute) .ſcilicet. ſua et non mea.
Caput II
(Volo autem) Deceſt ſecunda pars principalis in qua apoſtolus inducit coloſ. ad precauendum pſeudo apoſtolorum falſitatem. Et diuiditur in .2. ptes. quia primo ponit motiuum. 2o procedit ad propoſitum ibi. Hoc autem dico. Motiuum autem apoſtoli fuit ſollicitudo quam debat de ſalute coloſ. et aliorum fidelium. et hoc eſt quod dicit (Volo autem etc) Et patet littera vſque ibi (vt conſolentur corda ipſorum) per ſpiritum ſanctum inhabitantem quietem conſolatoris (inſtructi in caritate) que diffunditur in cordibus veſtris per ſpiritum ſanctum Ro.5. (et in omnes diuitias plenitudinis intellectus) vt ſic non ſolum ſint pfecti quantum ad effectum: ſed etiam quantum ad intellectum (in agnitione myſterij) .i. ſecreti (dei patris ieſu christi) cognoſcendo quod pater et filius ſunt diſtincte perſone. et vnus deus (in quo) .ſ. ieſu (ſunt omnes theſauri ſapie et ſcientie abſconditi) nam in eo ſecundum naturam diuinam eſt ſapientia diuina. que eſt infinita. et ſecundum naturam humanam habet plenitudinem ſcientie ſicut et gratie. cognoſcens omnia que cogniſcit verbum ſcientia viſionis.
(Hoc autem dico) Hic accedit ad propoſitum inducendo coloſ. ad precauendum deceptiones. falſorum apoſtolorum. Circa quod ſciendum quod decipiendi dupliciter conabantur. Vno modo argumentis. phil. nam aliqui eorum in philoſophia inſtructi erant. Alio modo. ex auctoritate legis eo quod data fuerat a deo. 3o modo ex ſimulatione ſcitatis. quia frequenter ſimplices decipiuntur. primo ergo inducit ad euitationem primi. 2o ſecundi ibi. Et eſtis. 3o. tertij ibi. Nemo vos ſeducat.
Circa primum. d. (Hoc autem dico) de ſollicitudine mea pro vobis (vt nemo vos decipiat in ſublimitate ſermonum) .i. verbis philoſophicis (Nam etſi corpore absens ſum) a vobis (ſed ſpiritu vobiſcum ſum) ſicut ſpiritus eliſei erat preſens cum giezi. quando accepit munera a naaman vt dicitur .4. Re.5. vidit .nam. a poſtolus in ſpiritu que apud coloſ. agebantur (gaudens et videns ordinem veſtrum) .i. gaudens de hoc quod video veſtrum modum viuendi ordinatum (et firmamentum eius que in christo eſt fidei veſtre) .i. fidem veſtram de christo firma eſſe (Sicut igitur accepiſtis domnimum noſtrum ieſum christum) .i. fidem eius (in ipſo ambulate) de virtute in virtutem (radicati) in caritate (et ſuperedificati in christo) per alias virtutes (et confirmati in fide. ſicut et didiciſtis) a diſcipulis meis (abundantes in illo in gratiarum actione) .i. abundanter gratias agendo christo de veſtra vocatione.
(Videte) cauendo diligenter (ne quis vos decipiat per philoſophiam. et inanem fallaciam)Rationes enim philoſophice contra fidem christi ſunt inanes et ſophiſtice. procedunt .nam. ex apparentibus ſenſui. et applicant ad materiam ſenſum totaliter excedentem concludendo quod virgo non poſſit viua. nari. virgo parere. mortuus reſurgere et huiuſmodi: ſed non valet. quia virtus diuina cui ſit infinita poteſt illa que ſunt nature impoſſibilia. ideo ſubdit (ſecundum traditionem hominum)quorum doctrina ex apparentibus ſenſui procedit (ſecundum elementa mundi) .i. ſecundum curſum et virtutem nature (et non ſecundum christum) .i. virtutem christi que eſt infinita (Quia in ipſo habitat omnis plenitudo diuinitatis) .i. diuinitas pfecta non ſolum per eſſentiam preſentiam et potentiam per quem modum eſt in omnibus creaturis vel per gratiam. per quem modum eſt ſpecialiter in ſanctis: ſed etiam per vnionem in ſuppoſito verbi (corporaliter) quia eſt a verbo aſſumpta ſecundum corpus: vnde et in triduo morti christi corpus fuit vnitum diuinitati cuius eſſet ab anima ſeparatum (et eſtis) [page {4?}] hic conſequenter inducit ad precauendum ſecundum deceptionis modum: quia gratia christi eſt ſufficientiſſima ad tollendum omne malum et ad conferendum ſalutem abſque obſeruatione legaliu. ideo. d. (Et eſtis in illo) .i. per illum (repleti) gratia (qui eſt caput omnis principatus) .i. non ſolum hominum ſed et angelorum. propter quod ſine legalibus poteſt vos adducere ad eorum conſortium. ideo ſubdit (in quo) .i. per quem (et circunciſi eſtis circunciſione non manufacta) .i. non circunciſione carnali ſicut iudei (in expoliatione corporis carnis) .i. in amotione pellicule partem generationi operientis (ſed in circunciſione christi) .i. per christum data que eſt ſpiritualis in amotione peccatorum. et hoc per baptiſmum qui totaliter tollit peccatum. ideo ſubditur. (conſepulti ei in baptiſmo) .i. totaliter morti peccato (in quo et reſurrexiſtis) ad vitam gratie (per fidem operationis dei) .i. quandod operationi (qui ſuſcitauit illum a mortuis) ad vitam inmortalem (Et vos cum mortui eſſetis in delictis) .i. peccatis actualibus (et prepucio carnis veſtre) .ſ. in originali peccato quod per originem contrahitur (conuiuificauit cum illo) vita gratie (condonans vobis) .i. gratia dimittens (omnia delicta) tam originale peccatum quam ſuperaddita (delens quod aduerſus nos erat) .ſ. iudeos (cirographum decreti) .i. obligationem legis veteris. quantum ad cerimonialia et iudicialia (quod erat contrarium nobis) eo quod erat onumſimptotabile nobis et patribus noſtris: vt habetur Act.15. (affigens illud cruci) quia legalia mortificata ſunt per paſſionem christi (et expolians principatus et poteſtates) .i. demones qui ſic nominantur: eo quod naturalia in eis remanſerunt integra qui fuerunt ſpoliati cum christus eduxit de limbo patres veteris teſtamenti tranſduxit confidenter) .i. potenter ad celeſtia (triumphans illos) quod dupliciter poteſt exponi. vno modo referendo iy illos ad demones quos deincit. Alio modo referendo ad patres quos ſui triumphi fecit participes vt ſit ſenſus (triumphans illos) .i. triumphare faciens (in ſemetipſo) .i. per virtutem propriam et non alienam. ex predictis igitur concludit (Nemo igitur vos iudicet)tranſgreſſores (in cibo et potu) lege prohibito: ſi vtamini (aut in parte diei feſti) a vobis non celebrata: vt paſce penthecoſtia et huiuſmodi (aut neomenie) .i. prime diei menſis (aut ſabbatorum)i fine hebdomade. iſti .n. dies in lege dicuntur celebres. ſed hec celebritas ceſſauit tanquam figuralis adueniente veritate per christum. ideo ſubditur (que ſunt) .i. fuerunt tempore veteris teſtamenti. (vmbra futurorum) tempore christi (corpus autem) .i. ſoliditas veritatis huius vmbre (christi) .i. per tingens ad christum per quem eſt impleta.
(Nemo) hic conſequenter inducit ad precauendum deceptionis tertium modum qui eſt per ſimulationem ſanctitatis. d. (Nemo vos ſeducat volens) ambulare (in humilitate) ficta (et religione angelorum) .i. oſtendens ſe tanquam nuncium a deo miſſum: ſicut angelus: quod faciebant aliqui pſeudo apoſtoli (ambulans fruſtra) .i. perdens quicquid boni agit (inflatus) .i. ſu- [page {5?}] perbiens et ſui ſenſus preſumptione (et non tenens caput) .i. christum per veram et ſinceram eius fidem (ex quo) .ſ. ex cuius influxu ſpirituali (totum corpus eius) myſticum quod eſt eccleſia (per nexus et coniunctiones) fidelium ad inuicem (ſubminiſtratum et conſtructum) per officium ſuperiorum in inferiores ſecundum diuerſos eccleſie ſtatus (creſcit in augmentum) virtutum et meritorum (dei) .i. ad honorem diuinum. ex quo concludit vlterius vitandi errari obſeruationum legalium. d. (Si igitur mortui eſſtis cum christo) .i. configurati morti eius et ſepulture per baptiſmum in quo plenarie comunicatur virtus mortis ſue. et per conſequens (ab elementis huius mundi)ſupple. ſeparati. et dicit hic elementa vetus teſtamentum. ſacramenta: quia conſiſtebant in quibuſdam rebus corporalibus: vt in ablutione aque luſtrationis et vnctionibus in quibus nulla erat ſpiritualis virtus. propter hoc dicuntur elementa egena et infirma. gala.4. In ſacramentis autem no. le. eſt virtus ſpiritualis ad conferendum gratiam (quid adhuc tanquam mundo viueſtes) et non christo (diſcernitis) dicentes vnus alteri (Ne tetigeritis) imunda ſecundum legem vt morticinu. vel aliquid huiuſmodi (neque guſtaueritis) cibum in lege prohibitum: vt porcum vel aliquid huiuſmodi (neque contrectaueritis) vendendo talia: vel emendo (que ſunt omnia) .i. que omnia et ſimilia ſunt (in iteritu) .i. in peccatum poſt publicatum euangelium (ipſo vſu) .i. ſi quis vtatur talibus obſeruationibus (ſecundum precepta et doctrinas hominum) hoc dicit quia illi qui erant ſuperiores in populo iudeorum ad cerimonias legiſmulta addiderant. de quorum obſeruatione erant magis diligentes: quam de obſeruantia diuinorum preceptorum vt patet Marci.7. quod reprobat Saluator ibidem .d. In vanum autem me colunt docentes doctrinas et precepta hominum. relinquentes .n. mandatum dei tenetis traditiones hominum etc (que ſunt rationem quidem habentia ſapientie) .i. ſpem ſapientie: ſed non ſecundum veritatem. ideo ſubdit (in ſuperſtitione) .i. in ſuperflua et vana religione ſupple. ſunt tales obſeruantiem (et humilitate) .ſ. ficta de qua habetur Eccli.19. Eſt qui nequiter ſe humiliat: et interiora eius plena ſunt dolo (et non ad parcendum corpori) tales .n. coram ſimplicibus ſe iactabant: ſibi ipſis parcere a labore corporali ad procurandum ſalutem proximis: et refugere honorem mundanum et lautum victus tales .n. ſimulatores frequenter decipiunt ſimplices. propter quod apoſtolus talia docet precauere. ſicut et ſaluator Math.7. d. Attendite a falſis prophetis qui veniunt ad vos veſtimentis ouium. intrinsce autem ſunt etc. et eodem modo heretici decipiunt ſimplices.
Caput III
(Igitur ſi conſurrexiſtis) poſtquam apoſtolus induxit coloſ. ad tenendum fidei veritatem et ad precauendum pſeudo apoſtolorum falſitatem. hoc conſequenter inducit eos ad ſeruandum vite ſanctitatem in moribus et hoc duos modos. quia primo in communi. secundo ad quoſdam ſpecialiter ibi mulieres. 2a. prima diuiditur in duas quia primo docet a quibus eſt ceſſandum et quia ceſſatio a malo nihil prodeſt ſine operatione boni: ideo inſtruit eos de bonis operibus ſibi aſſumendis ibi. Induite vos igitur primo docet de motibus ad hec ſine ordinatis ibi. Mortificate. circa primum dicit et concludendo ex premiſſis (Igitur ſi conſurrexiſtis cum christo) per fidem caritate formatam (que ſurſum ſunt querite) .i. bona celeſtia deſiderate vbi (christus eſt in dextera dei ſedens) Metha .n. debet eſſe qui caput. christus autem eſt caput eccleſie vt predixti eſt. et ideo fideles qui ſunt membra eius debent cum eo ſe configurare virtutis vt ſit eis in patria ſimiliter in celeſtibus. et pro quo habetur textus (non que ſuper terram) in bonis terrenis ponendo finem et ſubdit rationem dicens (mortui .n. eſtis) peccato per baptiſmum. et ſicut in terrenis bonis non apparet (in priuato) ideo ſubdit (et vita veſtra) .ſ. eterna (abſcondita eſt cum christo in deo) in quo conſiſtit obiectiue in viſione deitatis principaliter et humanitatis christi ſecundario. ideo dicit ſaluator Jo.17. hec eſt vita eterna vt cognoſcant te ſolum deum et quem myſiſti ieſum christum (cum autem apparuerit christus) in iudicio finali (vita noſtra) mouens et ducens et vos apparebitis cum ipſo in gloria. quod .d. tunc vita beata que modo vobis eſt abſcondita manifeſte erit vobis exhibita.
(Mortificate) hic conſequenter iſtruit eos de motibus ad beatitudinem ordinatis. et primo quantum ad depoſitionem viciorum. 2o. quantum ad acquiſitionem virtutum ibi: et induentes. prima adhuc in duas: quia primo docet deponere peccata carnalia. 2o. ſpualia ibi. Nunc autem. Circa primum .d. (Mortificate ergo membra veſtra que ſunt ſuper terram) .i. que pertinet ad preſentem vitam: quam ſic ſunt mortificanda quod auſteritatem vite: vt natura ſeruetur ad ſeruiendum deo: et vicia curentur que impediunt egreſſum celeſtium: ſecundum quod habetur Apoc.21. Non intrabit in eo aliquid coinquinatum. ideo ſubditur (fornicationem) que conncubitus ſoluti cum ſoluta: et per hoc multofortius intelligit adulterium ex deponentem (inmundiciam) quantum ad peccatum contra naturam (libidinem) quantum ad oſcula tactus impudicos et ſimilia (concupiſcentiam malam) quia non ſolum actus exteriores ſunt refrenandi: ſed et interiores: mentis (et auaritiam) que eſt nimia pecunie acquiſitio. vel tenacior auarus. quem auidus eris. Reponit autem hoc inter carnalia vicia: quia fometum eis preſtat: quia per pecuniam habentur cibi et potus. lecti molles et huiuſmodi ad luxuriam excitantes (quem eſt idolorum ſeruitus) .i. ſimilis idolatrie inquantum auarus colit pecuniam ſuam ſtudioſe (propter que) uicia predicta (venit ira dei) .i. eius vindicta (ſuper filios incredulitatis) qui vitam aliam non credunt. propter quod ſine freno preſentis vite carnalitatibus ſe exponunt propter quod in perſona eorum habetur Sap.2. vmbre tranſitum eſt tempus noſtrum et non eſt reuerſio finis noſtri. venite igitur et fruamur bonis etc (in quibus) .ſ. in te quoſ (et vos ambulatis aliquando) .ſ. ante conuerſionem veſtram carnaliter viuendo.
(Nunc autem) hic conſequenter ſequenter inducit ad deponendum vicia ſpiritualia. d. (Nunc autem deponite et vos omnia). non ſolum vicia carnalia: ſed et ſpiritualia (iram) .ſ. appetitum illicitius vindicte (indignatoni) .i. ei ſignum in facie (maliciam) .i. mali machinationem in corde (blaſphemiam) contra deum (turpem ſermonem) .ſ. detractois. murmurationis et deriſionis et proximi (Nolite mentiri inuicem) unus alteri ſic decipiendo (expoliantes vos veterem hominem) .i. ſtatum gentilem (cum actibus ſuis) malis: vt ſic deponas omnia peccata (et induentes)
Hic conſequenter inducit ad virtutum acquiſitionem que ſunt mentis idumenta. et primo ponit ad hoc motiuum. 2o elegit intentum ibi. Induite vos. Motiuum autem eſt quod hoc eſt ad imaginem dei factus ſecundum mentem: que imago deformatur per vicia. et reformatur per virtutem. propter quod vt homo moueri ad virtutis acquiſitionem. ideo dicit (et induentes nouum) ſupple. hominem qui renouatus eſt per baptiſmum (eum qui renouatur) .i. in hac renouatione per baptiſmum proficit (in agnitione dei) .i. per augmentum fidei formate caritate (ſecundum imaginem eius etc) .i. ſecundum partes intellectiuam. in qua eſt ad dei imaginem factus (vbi non eſt maſculus et femina) quia diſtinctio ſexuum non eſt ex parte mentis ſed corporis. iſto tamen maſculus et femina non ei libius conuertitur quod ſic habent (vbi non eſt gentilis et iudeus etc) et ſic in. vbi reſeretur ad deum quo inmediate proſperat quod creauit eum nam apud deum non eſt perſonarum acceptio: ſed recipit omnem venientem ad ſe per fidem: ita quod nulla diuerſitas preiudicat. ſiue nationis. ideo ſubdit (gentilis et iudeus) ſiue obſeruationis. ideo ſequitur (circunciſio et peputium) ſiue lingue (barbarus et ſcytha) ſiue conditionis (ſeruus et liber) et per hoc intelligunt alie diuerſitates quacunque (ſed omnia in omnibus christus) .i. christus eſt in omnibus per gratiam. et ipſe omnia quorum bona principaliter optatur.
(Induite) hic conſequenter profequitur intentum de virtutibus. et primo in comparatione ad proximum. 2o ad deum ibi. Et pax christi. et primo ordo ex notabilibus procedit ad minus nota. dicit quod excludendo ex precedentibus motiuo. (Induite igitur vos ſicut electi dei) .ſ. predeſtinati ab eterno (ſancti) .i. ſcificati per baptiſmum in tempore (et dilecti) per augumentum gratie (viſcera miſericordie) id eſt per pietatem affectum (benignitatem) quantum ad effectum. vnde dicitur benignus. quaſi boni ignitus ad benefaciendum per amorem in effectu (humilitatem) que eſt virtus cuſtos et fundamentum (modeſtiam) qua vtendo proſperis (patientiam) qua ſe habendo in aduerſis (ſupportantes inuicem) in infirmitatibus et oneribus importabilibus (et donantes vobiſmetipſis)offenſas remittendo que eſt neceſſitatis et iniurias quod eſt perfectionis et ſupererogationis. ideo ſubdit (ſicut et dominus donauit vobis etc) (Super omnia autem hec caritatem habete) que eſt maior alys virtutibus. prima co.1.13. Maior autem horum eſt caritas (quod eſt vinculum perfectionis)quia ſicut virtutes pollicite contexuntur in prudentia. ſic infuſe i in caritate.
(Et pax) Hic conſequenter inducit ad virtutes in comparatione ad deum. et primo ad perfectiores cordis dicitur (Et pax christi) .i. data a christo datas a deo (exultet) effectiue (in cordibus veſtris)cauſando ibi exultationem. .i. ſalutationem ſpiritus domini dei. ſicut de eo.4. fiet in eo fons aque ſalientis. .i. ſalire facientis i in vitam eternam (in qua) .ſ. pace (et vocati eſtis in vno corpore)eccleſie ſub capite christo (et grati eſtote) de tanto beneficio. 2o quantum ad perfectiones oris. d. (Verbum christi hitet i vobis abundanter) ita quod non ſic ſolum in cordi firmiter retinendo: ſed et i in ore per doctrinam aliis coicando. ideo ſubdit (i i ofa ſapia) ad ſalutem neceſſaria (docentes) ſic de intentionibus laudandum do. ideo ſubdit (et monentes voſmetipſos in pſal. etc) .i. vos mutuo ad dominium. excitando canticis ſpiritualibus ita quod non ſint tantum laus oris: ſed etiam [page {6?}] ſpiritus et cordis (in gratia) .i. conſideratione beneficio rum dei. 3o inducit ad perfectos opis. dicit. (Omne quodcunque facitis) ſcilicet quantum (omne in nomine domini) .i. omnia facite ad honorem diuini nominis. hoio .nam. opis dependet ex rectitudine intentionis (gratias agentes deo et patri per ipſum) qui ſit bona dei nobis preueniunt per ipſum nam viatores ne in minus. ſic per christum orationes et gratiarum actiones ſunt ex audibiles.
(Mulieres) Poſtquam apoſtolus in communi informauit de moribus generaliter coloſ. hoc ideo facit quantum ad aliquos ſtatus ſpecialiter. Circa quod poteſt per cognitionem formati. 2o. ſua commendatiuis. ibi. oſoni. prima diuiditur in tres partes ſecundum tres ſtatus quos tangit. ſecunda. ibi. filij. tertia ibi. ſerui. primus ſtatus eſt coniugatorum. circa quod primo dicit. (Mulieres ſubdite eſtote viris) debet enim precognoſci regi. tum quia femina eſt mas occaſionatus. tum quia robur magis viget in viris quam in mulieribus et vt dictum fuerit Eph. 5. (ſicut oportet in domino) .i. in licitis et honeſtis tantum. 2o inſtruit viros. d. (Viri diligite vxores veſtras) quia vir et vxor ſunt vna caro. quilibet autem naturaliter diligit carnem ſuam (nolite amari eſſe ad illas) tractando eas vt ancillas: ſed magis vt ſocias. propter hoc eua de latere viri fuit formata vt cognoſceret ſociam. non ancillam. ſicut pleni dicitur fuit. Ephe.5.
(Filij) hec eſt ſecunda pars in qua inſtruit patres et filios. d. (Filij obedite per omnia) licita et honeſta (parentibus veſtris) a quibus filij habent eſſe. nutrimentum. et documentum (hoc enim beneplacitum eſt in domino) quod dedit preceptum de honore parentum. Exo.20. 2o. in format patres dicens. (Patres nolite ad indignantionem) .i. ad ipatientiam (filios veſtros prouocare) .i. irrationabiliter excitare. et ſubdit rationem dicens (vt non puſillo aio fiant) .i. vt non propter duritiam veſtram a vobis fugiant. tunc caretes diſciplina peiores fiant.
(Serui) Hec eſt tertia pars i in qua docet dominos et ſuos. primo ſuos. 2o. dominos. i principio. 4.ca. Circa primum dicit (Serui obedite per omnia) licita et honeſta (dominis carnalibus) .i. in his quæ pertinent ad corpus. In his autem que pertinent ad aiam ſumo non eſt ſubiectus domino: ſed deo et eccleſie miniſtris (non ad oculum ſeruientes) .i. tantum in preſentia dominorum (quaſi hominibus placentes) illi enim que ſic ſeruiunt placere hominibus tantum querunt (ſed in ſimplicitate cordis) .i. ſine plica ſimulationis aut doloſitatis (timentes deum) et non homines tantum (Quodcunque facitis ex aio operamini) .i. voluntarie (ſicut domino et non hominibus) .ſ. principaliter ſed ſecundario. et pincipaliter do. debent enim ſerui cogitare quod omnem illorum ſeruitutem ordinauit ad illorum ſalutem propter merita ſue humiliationis. et ſic ſeruiunt deo principaliter. et homini ſecundario. propter impletionem diuine ordinationis. ideo ſubdit (ſcientes quod a domino recipietis retributionem hereditatis) .ſ. eterne reſpectum cuius in nullo preiudicat conditio ſeruitutis humane. vnde dicit Ambro. i omnibus bona ſeruitus et bona libertas que luce appendiunt (Qui enim iniuriam facit) ſiue ſeruus ſit dmo defraudando: ſiue dominus ſuum agariando (recipiet quod iniquum geſſit) per debitam penam infligendam a deo. et ſubdit rationem (Et non eſt perſonarum acceptio apud deum)quod maioritate hominum per eius minoritate parcendo.
Caput IIII
(Domini) hic conſequenter inſtruit dominos dicens (Domini quod iuſtum eſt et equum ſeruis pſtate) vi. endo ſos iuſtitio eorum rationabiliter. et modeſte. et ſubdit ad hoc rationem (ſcientes quia et vos dominum habetis in celo) quod potiet vos acriter ſimiliter ſeceritis. ſecundum illud ſapie. 6. potentes potenter tormenta patientur.
(Oroni) poſtquam apoſtolus inſtruit perſonat diuerſorum ſtatuum. hic conſequenter ſe commendat orationibus eorum dicens (Orationi inſtate) per mentis ſubleuationem (vigilantes in ea) per debita intentionem (i gratiarum actione) ppropter beneficiorum dei receptionem (orantes ſimul) nam oratio multorum eſt magis exaudibilis (pro nobis) .i. pro me et ſociis meis (vt deus aperiat nobis hoſtium ſermois etc) .i. vt det nobis liberratem et facultatem predicandi euangelium christi (pro quo eſt vinctus ſum) in carcere ne poſſim ad predicandum diſcurrere (vt manifeſtem illud) hoc reſerendum ad id quod premittit (aperiat nobis oſtium ſermois) ſcilicet (ut manifeſtem illud)ſcilicet christi myſterium: quod adhuc pluribus gentibus eſt occultum (ita) ſcilicet diſtanter et diſcrete (ut oportet me loqui) de tanto myſterio. Conſequenter oſtendit qualiter ſe habebat ad i fideles dicens (In ſapientia ambulate ad eos qui foris ſunt) .i. extra eccleſiam (redimentes tempus) .i. diligenter querentes opportutitatem predicandi eis euangelicam veritatem. et ſubdit modus (ſermo veſter ſemper in gratia) .i. ſit talis ut audientibus ſit gratiſſimus. et quia hoc per ſapias fit ideo ſubdit (ſale ſit conditus) ſapientia .n. ſal nominatus. eo quod eſcam dimetitur verbis ſal ciborum (ut ſciatis quomodo oportet vos vnicuique respondere) ſecundum conditionem ſue perſone. aliter eiz rndendum eſt ſapienti aliter ſimplici et ſic de alys.
(Que circa me ſunt) Hec eſt vltia pars huius pncipalis epiſtole de qua eins conluſio. uel confirmatio. et hoc dupliciter. 2o per nunciorum miſſionem 2o per ſpecialem ſalutatioem ibi. ſalutat voſ. circa primum ſciendum quod apoſtolus miſit hanc epiſtolam per certos nucios ad certificandum. coloſ. que erunt ſua epiſtola. et ad plenius eis dicendum ſtatum apoſtoli vt confirma rent eom in fide. et conſolarentur in tribulationibus. que eis ſupuenerant vt dictium eſt ſupra. c.2 et per eos de falſis. vſque ibi (quae ex vobis) .i. vobis valde coinnos caritate. et forte erat gentilis natione. et dicit prohiu. coloſ. factus tamen diſcipulus pauli ſicut et titus ex gentilitate conuerſus vt dictum eſt ſupra. galla.2. (omnia quae hic aguntur) circa me et alios fideles.
(Salutat) hic ponit confirmatio per ſalutationem bonorum. et primo ſalutat coloſ. ex parte ſuorum. 2o laodicenſes per myſterium eorum ibi. ſalutate. prima adhuc i duas. quia primo ponit ſocios natione iudeos. 2o. gentiles puerſos ibi. ſalutat vos. Circa primum dicit (Salutat vos ariſtarchus cocaptiuus meus) .i. particeps mei carceris et laboris (et marcus conſobrinus barnabe) de iſto marco eſt Act.15. quod receſſit a paulo et barnaba in paphilia propter quod poſtea paulus nolebat eum recipere i ſocietatem predicationis ſue. et ſic barnabas aſſumpto marco iuit ad predicandum in vna regioem et paulus et ſilas i alia. videns tamen paulus poſtea ex diuiſione illa vtilitatem eccleſie ſecutatam. recepit dominum marcum in ſuam ſocietatem. et mandauit. coloſ. et aliis quibus erat minus dilectus propter di- [page {7?}] ctum receſſum quod ſi veniret ad eos caritatiue reciperent. cum de quo mandato ſubdit (de quo accepiſtis mandata) (et ieſus qui dicitur iuſtus) apud enim iudeos plures hoc nomine vocabantur (qui ſunt ex circunciſione) .i. iudei natione (Hi ſoli) ſcilicet iudei (ſunt adiutores mei) (in nuciem) (i regno dei) .ſcilicet predicando (qui mihi fuerunt ſolatio) me conſolando i mea tribulatione et ſupplendo vicem meam i predicatione.
(Salutat vos) hic exprimit ſocios ſuos de gentilitate conuerſos dicens (Salutat vos epaphras qui ex vobis eſt) .i. caritate vobis ſpecialiter coniunctus. qui predicauerat eis. vt dictum eſt ſupra. primo. ca. propter quod magis afficiebantur ad eos. eſt etiam ex eis. quia de getilitate conuerſus ſicut ipſi. et factus diſcipulus pauli. ſicut et titus et plures alij. cetera patent. uſque ibi. et per dicit quod ſunt laodicee. et qui hierapoli) quibus predicauerat ſicut coloſ. (Salutat vos lucas medicus) fuit enim medicus corporalis (cariſſimus) paulo. quia fuit comes ſue peregrinationis vſque ad martyrium. vt dicit Hiero. i prologo ſuper lucam. et a diſtceſſit natōe.
(Salutate) hic ponitur ſalutatio laodiceorum. per miſterium. coloſ. dicit. (Salutate fratres qui ſunt laodicie generaliter et nimpam ſpecialiter qui predicatonibus miniſtrabat ſumptibus de ſuis facultatibus) (et quam i domo eius eſt eccleſiam) .i. familiam christina (et cum lecta fuerit apud vos eplā) iſta quam vobis mitto (facite vt et i laodicenſium eccleſia legatur) vt mea doctrina comunicata eis perficiat ad ſalutem. et conuerſo. eplā tni ad laodicenſ. apud nos non habetur (et dicite archippo) qui receperat miſterium ſuper eccleſiam. coloſ. (Vide) diligenter attededo (miſterium quod accepiſti i domino) .i. i diuiis rebus (vt impleas) id honorem diuinum et ſalutem aiarum (ſalutatio mea manu pauli) hoc ſcripſit paulus. mam ppria ad magis certificandum quod epla eſt ab eo miſſa. eo quod pſeudo apli aliqui ſcribebant ſub nomie veroium aploum. ad magis decipiendum. vt dictum eſt ſupra.2. corum. vltimo ca. (Memores eſtote viculorum meorum) mihi cōpatiēdo et cr i hoc ſi neceſſe fuerit me imitado put ſubdit que ſit ſua ſalutatio. dicit. (gratia domini noſtri ieſu christi vobiſcum) ſupple: ſit quam ſupplet omnem deſectum animam.
Institute for Colossians Studies 