Institute for Colossians Studies

Peter Lombard (c. 1096–1160), bishop of Paris and author of the Sentences, compiled the Collectanea in omnes Divi Pauli epistolas — the Magna glossatura that superseded earlier glosses and became the standard Pauline commentary of the twelfth-century schools. On Colossians he sets excerpts from the fathers within his own connecting exposition.

SOURCE: Lombard, Peter. Collectanea in omnes Divi Pauli Apostoli epistolas, vol. 2. In Patrologiae cursus completus: Series Latina 192, edited by J.-P. Migne, cols. 9–519. Paris: J.-P. Migne, 1855. Internet Archive.

TRANSLATION: Lombard, Peter. Collected Comments on the Epistle to the Colossians. Translated by Phil Thompson. Greenville, SC: Institute for Colossians Studies, 2026.

Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0): https://creativecommons.org/licenses/by/4.0/

Text

Source Front Matter

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Volume 192 of the Patrology

Peter Lombard, Master of the Sentences
Master Bandinus, theologian
Hugh of Amiens, Archbishop of Rouen

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Complete Works of Peter Lombard, Master of the Sentences, Bishop of Paris

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[PL 192, col. 257]

Commentary on the Epistle to the Colossians

Argument

The Colossians, and these like the Laodiceans are Asians, and they themselves had been preempted by false apostles. Nor did the Apostle himself go to them, but he corrects these as well by means of an Epistle. For they had heard the word from Archippus, who also accepted a ministry toward them. Therefore the Apostle, now in chains, writes to them from Ephesus through Tychicus the deacon, and Onesimus the acolyte.

Chapter 1

Verses 1–8

[PL 192, col. 258]

Paulus apostolus. The Apostle writes this Epistle to the Colossians. Now the Colossians are Asians, to whom the Apostle himself did not preach, but rather his disciples Archippus and Epaphras. Indeed, Archippus had received a ministry among them; while Epaphras, who was from [PL 192, col. 259] among them and instructed by the Apostle, had confirmed the teaching of Archippus. Thus, through the preaching of Archippus, and with Epaphras confirming his preaching, they had learned the grace of Christ. [Ambrose] However, false apostles came upon them who strove to overturn them, preaching carnal observances and attempting to entangle their simplicity with philosophical disputes. Therefore, when these false apostles came upon them and preached carnal observances, they fell into doubt as to whom they ought rather to believe. Hence Paul, whose authority was renowned, steps in as a mediator of sorts to judge what should rather be held, writing to them from Ephesus.

Now, he describes Christ and his benefits, showing how he is sufficient for all things. He utterly rejects carnal things, so that they might henceforth sincerely hold the faith of Christ. He also instructs them morally, confirming whatever they, namely Archippus and Epaphras, had taught. And his intention in this Epistle is to confirm the Colossians in the same faith and doctrine that they had received from his disciples, and to teach that hope must not be placed in anything besides Christ. His method of treating the subject is as follows: In his usual manner, he places a salutation first. With that set forth, he gives thanks for their good qualities, and, commending their faith and love, he prays that they may be perfected in Christ, whose benefits and primacy according to both natures he commends. Next, recalling the dignity of his own ministry, he warns them not to be seduced by philosophy or the ceremonies of the law and thus depart from Christ. Finally, he instructs all of them morally, both collectively and separately according to their ages, sexes, and conditions. At the end, he admonishes Archippus to be diligent in the ministry he has undertaken.

Placing the salutation first, he says: Paulus, a name known to all, apostolus Jesu Christi: a dignity noted by all. Here he rightly names himself an Apostle, because he was an Apostle even to those to whom he had preached through his disciples. Behold the authority of what is to be said. An Apostle, I say, non per iram [not by anger], but per voluntatem Dei [by the will of God], because they are not false apostles. Et Timotheus frater, who is a man of great authority, wrote these things, his to the brothers who are Colossis, et sanctis, et fidelibus, that is, to both the greater and the lesser among them. And the fact that they themselves are holy and faithful, this is in Christo Jesu, that is, through the grace of Christ, not by the power of the law. And in writing, he greets them first, in this way: gratia sit vobis, that is, the remission of sins, et pax of mind and reconciliation to God. A Deo Patre nostro. Gratias, etc.

He shows that the things they have received are good while he gives thanks for them, saying: Gratias agimus Deo Patri, for because he is God and Father, he both is able and is willing. To the Patri, I say, Domini nostri Jesu Christi, through whom all good things are furnished to us. We, I say, also semper orantes pro vobis, so that you may grow for the better, audientes. Here he shows why he gives thanks. And the order is this: Gratias agimus audientes fidem vestram esse in Christo Jesu, by which you believe that Christ is God and man; et hearing of the dilectionem quam habetis, which is certainly not idle but shown by the exhibition of works arising ex ea, demonstrated in omnes sanctos, and this not for human praise or earthly gain, [PL 192, col. 260] sed propter spem, that is, the thing hoped for, quæ, nevertheless, does not appear now, sed reposita est vobis, to be rendered from eternity in cœlis. And as if it were asked: How then is something so hidden hoped for? he adds, Quam, so that you might hold it with certainty, in verbo audistis, which certainly must be held, because it is the verbum veritatis Evangelii, that is, both fully true and good news. Therefore, do not seek that hope elsewhere than where you first understood it: Because that Evangelium, you were not the first to have, but through others it pervenit ad vos, nor do you alone have it.

Whence he adds, Sicut, etc. As if to say: It reached you, I say, ita purely and truly sicut per me and others it came in universum mundum, et it still remains in universo mundo. As if to say: no less has been done for you than for the other Churches. And, since the Gospel is in the world, fructificat ibi, that is, it makes men bear fruit through good works, et crescit, that is, it causes them to grow by an increase in knowledge and in the number of the faithful; and it does not do this because others have more than you, but ita it does this sicut it is in vobis, and therefore you ought to superadd nothing to it. It is in you, I say, ex ea die, qua you first heard it through Archippus, audistis, by believing, et cognovistis, by discerning; as if to say: You did not hear and know the newcomers, namely the false apostles, but the first ones, namely Archippus and Epaphras. What did you hear? Namely, gratiam Dei in veritate, that is, that everything is truly from God. Sicut, etc. As if to say: Just as from the first day you heard the truth from Archippus, sicut afterward didicistis that it was the truth from Epaphra, who confirmed the preaching of Archippus, so that by the mouth of two or three, etc. (Deut 19). From Epaphras, I say, charissimo conservo nostro, because he is a preacher along with us. Qui est fidelis minister Christi Jesu, that is, chosen by Christ, or one who ministers the gifts of Christ, or offers to Christ the sacrifices of your good works. And this not for your possessions, sed pro vobis, that is, for your salvation; quia desiring your salvation, he began to help Archippus. Qui etiam manifestavit nobis dilectionem vestram, which you have toward God and neighbor, and which is founded in spiritu, not in the flesh, because you love for the sake of spiritual things, not carnal ones.

Verses 9–12

Ideo et nos. Above he said that he prays for them. Here he shows what he prays for. As if to say: Because you are such, ideo et nos ex qua die audivimus, this about you, non cessamus pro vobis orantes et postulantes, as if for the merits that we exhibit for you, ut impleamini in agnitione voluntatis ejus, that is, that you may fully know what God wills and what he does not, and he pursues this in its parts, namely, that you may be filled in omni sapientia of the things [PL 192, col. 261] quæ sunt activæ vitæ, and intellectu spirituali, that is, the knowledge of spiritual things which belong to the contemplative life. And it is a great thing indeed to fully know what God wills in all the matters of the active or contemplative life. That you may be filled, I say, in such a way ut afterward ambuletis by working well, that is, that you may do opera bona, digne Deo, that is, so that you may be worthy of that reward, thus, namely that you may walk per omnia the affairs of the active and contemplative life, placentes Deo, et in omni bono opere fructificantes, unto something greater; and through this purity of life crescentes in scientia Dei, that is, in the knowledge of the deity. [Ambrose] He wants the increase of their works to occur alongside knowledge so that they do not remain ignorant of the hope of their faith, that is, the promised reality that they believed. For they will then be firm and stable if they pay attention to the things promised in exchange for faith. In omni, etc. We pray that you may be filled and promoted in this way, and after this promotion we pray that you may not relapse. You, I say, confortati by God in omni virtute, that is, in chastity and the rest. Strengthened, I say, secundum potentiam claritatis ejus, that is, by him who was able to illuminate you. Or in this way: strengthened, I say, according to the potentiam claritatis ejus, that is, according to the fact that he is well able to strengthen you who is the brightness of the Father, that is, the Son; or, according to the fact that he gave you clear knowledge. You, I say, remaining in omni patientia, against adversities experienced, and in longanimitate of prolonged labor. And this not out of sadness, or out of necessity, but cum gaudio gratias, etc.

Up to this point he has stated why he gave thanks, and what he prays for them. Here he now begins to show that the law does not benefit, but harms, and that Christ is sufficient for all good things; which they can know from the fact that he himself and the other apostles who had been in legal observances, having dismissed them, had fled for refuge to Christ, as if to say: We pray for you. You, I say, gratias agentes Deo et Patri, who alone can recreate, because he is God; and is willing, because he is Father; qui also fecit dignos you Gentiles, just like us Jews, in partem sortis sanctorum, that is, into participation in the inheritance, quæ is given by lot to the sanctis, that is, by divine will. [^1] For the will of God is the lot in the human race, and with him there is no iniquity, but he does all things through justice, even if it is hidden; through which the eternal inheritance is given to whomever he wills. Whence the inheritance itself is called a lot, which is given to the saints—namely, the patriarchs and prophets—not by merits, but by divine election, and therefore it is to be sought through grace, not through the law. [Ambrose] For through grace he deigned to call and lead the Gentiles into the promise of the Jews. I say that he made us worthy; and this not in the law, but in lumine, that is, through him who is light from light, by whose grace they are illuminated, which the law could not furnish. Or, he made us worthy by placing us in the light, in clear knowledge, deviating from which one falls into darkness.

Verses 13–20

[PL 192, col. 262]

Qui eripuit nos, etc. As if to say: Who made us worthy in such a way that in baptism eripuit nos, and similarly vos, de potestate tenebrarum, that is, of the ignorance of sins, of the demons who truly dominated us. For the devil and his angels had taken captive those predestined for the glory of God, but, having been cast out by our Redeemer, those who used to rule unbelievers inwardly now attack believers outwardly, but do not conquer them. [^2] Et transtulit nos from the world in regnum Filii, that is, so that we might be the kingdom of the Son. Concerning this, he himself says: ‘My kingdom is not of this world’ (John 18). He does not say it is not hic [here], but non est hinc [not from here], because indeed it wanders as a pilgrim in the world, but it is in the world. For he says to his kingdom: ‘You are not of the world’ (John 8), but ‘I chose you out of the world’ (John 15). They were of the world when they belonged to the prince of the world. [^3] Or in this way: He rescued us de potestate tenebrarum, that is, from hell, in which we were held by the devil as much from our own fault as from the transgression of Adam; and he transferred us in regnum, namely when, lifting us from the depths of Tartarus, he led us into heaven with his true Son. For already believers whose devoted minds are fixed, upon departing from this age, led by the angel at the right hand of the Father, are brought into heaven. Of the Filii, I say, dilectionis suæ, whom he namely loves. In this way he will also love us through him; without him we will be hateful. [^4]

Pay careful attention to what he says, filii charitatis suæ. If it is called the charity by which the Father loves the Son, and the Son loves the Father, it ineffably demonstrates the communion of both; what is more fitting than that he should properly be called charity, who is the Spirit common to both? Otherwise, if in that Trinity the Holy Spirit alone is charity, then surely the Son is found to be the Son not of the Father alone, but also of the Holy Spirit. For he did not say ‘of his Son’, which if he had said, he would have spoken most truly. But he says, filii charitatis suæ. The Son therefore is also of the Holy Spirit, if there is no charity of God in that Trinity except the Holy Spirit: which, since it is most absurd, it remains that not only is the Holy Spirit charity there, but on account of those things which I have sufficiently discussed, he is properly called thus. But as for what is said, filii charitatis suæ, let it be understood as nothing other than ‘of his beloved Son’, than ‘the Son of his substance’. For the charity of the Father is his nature and substance, as we have often said. And therefore the Son of his charity is no one other than he who is begotten from his substance.

In quo habemus, [PL 192, col. 263] etc. As if to say: He transferred us into the kingdom of the Son through whom he also redeemed us. And this is what he says: in quo Son nos Jews habemus redemptionem. Otherwise we would not go to heaven. Redemption is, with the power of the devil destroyed, the faculty of liberty, which has been given to you by the shed blood of him who had no sin. [^5] So that, because the devil justly held those whom he bound to the condition of death as guilty of sin, he might justly release these through him whom, though guilty of no sin, he unjustly afflicted with the punishment of death. Overcome by this justice, and bound by this bond, the strong man is tied up. And therefore there is no need for other sacrifices, because through him, habemus redemptionem et remissionem peccatorum. Daily if we sin, there is also no need for others, and it is well that this was through him, because he is the one qui est imago, of God the Father, that is, fully similar to the Father, and from the Father. [^6] He is therefore the image of the Father, because he is from him, and differs in nothing from him. A human being is not the image of God in this way. For a human being is the image of the Lord by imitating, but not the sort of image the Son is. For the image of God is one thing in the Son, and another in a human being; just as the image of the king is one thing on a coin, and another in his Son. We are the coin, in which the image of God is; Christ is the Son, who is what the Father is. No image of God ought to be worshipped except that which is what he is; nor that image in place of him, but with him. [^7]

The image of God, I say, invisibilis, that is, incomprehensible, nor did he begin with the creature; rather, he himself is the primogenitus omnis creaturæ, that is, he alone, and before every creature, is begotten. Other things are creatures before all of which he himself is begotten. Here he is shown to be coeternal with the Father. And he was truly begotten before every creature, quia in ipso, that is, through him, universa condita sunt. Here he is shown to be co-omnipotent with the Father, and thus in nothing is the Son less than the Father. I say universa, quæ sunt in cœlis et in terra visibilia, such as the sun and moon, et invisibilia, such as angels and souls. Sive throni, sive dominationes, sive principatus, sive potestates. Even these highest things were made through him. Absolutely all things per eum creata sunt, because even the elements were. Whence omnia are also in ipso, that is, by him as author they live. Or, all things were created through him, and thus through him, because they were previously life in him. Or in this way: through him all things were created and all things are in him, that is, they do not exceed him, because he is immense, and therefore they cannot be outside his substance. Et ipse, not only in eternity and power, but also in dignity, est ante omnes; no one is equal to him even according to his being human.

And just as he created all things, so also by him all things consist, who, infused into all things according to his divinity, sustains and rules all things. And since he is such even according to the nature of man, he is the head of his body, namely of the Church which is united to Christ by grace and nature as to a head. Thus he is called the head of the body, that is, of the Church, because he relates to the Church just as a head does to a body. [^8] For he provides for the Church, and rules it, and in him are all the spiritual senses of the Church, as in the head are all the senses of the body. For just as [PL 192, col. 264] the soul animates and vivifies our whole body, but in the head perceives with all the senses, and therefore all things are subjected to the head for operating; while it is located above for counseling, because the head in a certain way bears the person of the soul itself which counsels the body. For there every sense appears. So too in the entire people of all the saints, as one body, the man Christ is the head, all of whom from Abel down to the last righteous person the Wisdom of God illuminates, which was more fully in Christ. For the rest are wise in one way, the man Christ in another, who not only has the benefit of Wisdom itself through which whatever men are made wise, but also bears its very person, full of its truth and grace: and therefore he is the head of all those who receive from his fullness. From this it appears that the Wisdom of God, that is, the Word, did not assume that man in the same way as the rest, but much more excellently, and much more sublimely, in the way it behooved him alone to be assumed, in whom Wisdom might appear to men, just as it was fitting for it to be visibly shown. For concerning the other wise men it is rightly said that they have in themselves the Word of God through which all things were made; but of none of them can it rightly be said, ‘The Word was made flesh’ (John 1). The man therefore was more excellently assumed, as if bearing the person of the Wisdom of God, as the head, in which are all the senses, bears the person of the soul which vivifies the whole body. But since the Church began from Abel, how is the man Christ the head of those who existed then? Very well, because he himself qui est principium of the Church, according to his divinity, that is, the founder of the Church, because he illuminated all the righteous who are generated from Abel to the last righteous person by the power of his divinity and the gift of his mercy. According to his humanity he can also be called the principle of the Church, because it is founded upon faith in his humanity. And well is he the head and principle, that is, the ruler and founder, because he himself is the primogenitus ex mortuis, the first of the dead rising to immortality. [Ambrose] For just as he was born before all things from God, in order to create all things, so also, born again as man from a virgin, he rose first, in order to restore what he had created, so that he might always be the first and the prince. Whence he adds: Ut through this he may be himself in omnibus, both the earlier and the later ones, tenens primatum, that is, dominion, because he can raise others.

And well does he hold the primacy, not only because he is the firstborn, but also quia complacuit to the Trinity omnem plenitudinem inhabitare, et per eum reconciliari omnia, that is, it pleased the Trinity that in him the whole fullness of knowledge and virtues not only should be, but should dwell. And he should reconcile all things, that is, Jews and Gentiles. Note that the fullness is rightly said to be and remain in him, because he can do all things through himself, so that nothing is excepted which cannot be furnished through him. Whence he says: ‘As the Father has life in himself, so he has granted the Son also to have life in himself’ (John 5). ‘For as he raises the dead and gives them life, so also the Son gives life to whom he will’ (Ibid.), and thus he is shown to be perfect God. [PL 192, col. 265] All things, I say, tending in ipsum, who is the true and eternal light, that is, eternal truth. Or, to be reconciled in him, having been offered to God it pleased him to reconcile all things through himself. And he is the one pacificans, that is, he made peace not for nothing, not through another sacrifice, but per sanguinem crucis ejus, that is, through the death of his cross, which is a more shameful death. He made peace, I say, sive quæ in cœlis, sive in terris sunt, that is, heavenly and earthly things, because the entrance into heaven is open to man. Or, quæ in cœlis sunt, that is, the saints who are already in heaven; and quæ in terris, that is, the saints who are still in this life.

Verses 21–29

[PL 192, col. 266]

Et vos cum, etc. As if to say: And to speak specifically, et vos, O Colossians, he has made peace for and reconciled to God, cum, that is, although, essetis aliquando alienati from God, that is, having nothing to do with God, and inimici, by contradicting him. And this sensu, because you thought you were doing well. Or, according to another reading, it can be read in a way that means the same thing: Cum essetis aliquando et inimici sensus, that is, of his counsel, because they did not receive what God commanded through Moses, devoted to their idols, vos, I say, living in action in operibus malis. Nunc autem. As if to say: Once you were such, nunc autem, and in this time of grace, not in another, reconciliavit you by the remission of sins, in corpore carnis ejus, that is, of his fragility, that is, in his passible and mortal body. And this, per mortem his death. He reconciled you, I say, exhibere vos, for this purpose, that is, he may finally exhibit, that is, present you sanctos in virtues, et immaculatosfrom sins, and to such an extent that you are irreprehensibiles, because then there was nothing evil in them. Irreprehensible, I say, coram ipso, because he sees all things. Or he may present you, coram ipso, you who will then be present to him, seeing him as he is face to face, concerning which one must not despair. For if mortal and dead he can reconcile, already immortal he can do all things.

Si tamen, etc. Here he warns them to persevere in the faith and hope of Christ. For this reason he had said so many and such great things about Christ, so that they might place their hope in him alone, in whom are all good things, lest they think they must subject themselves to any of the elements or angels. For he alone is to be worshipped, and no one is to be esteemed beside him. As if to say: He may present you, I say, yet on this condition, si permanetis in fide fundati, that is, firm, not fluctuating, et stabiles, so that you do not withdraw on your own; et immobiles, if another pushes you, a spe Evangelii, that is, if you are stable in the hope of the reward, and immovable from it, which is promised in the Gospel. If they do these things, he will present them to God. Otherwise Christ does not benefit them. [Ambrose] Which Evangelium you ought to hold, because audistis, that is, you understood it. And the former thing is to turn back. It is better not to know the way of truth, than after knowing it to turn back. Which Gospel prædicatum est, and remains, in universa creatura quæ sub cœlo est, that is, in all people who are a new creation, as many as they are and wherever they are. Or in this way, it has been preached in the entire new creation. This is not changed. However, because the new creation is presently sub cœlo, still on pilgrimage, yet it will at length arrive at glory. Cujus, of the Gospel to be preached, ego Paulus factus sum minister. And thus you can know that it is true: Qui nunc positioned in prison at Ephesus for the Gospel, gaudeo in passionibus, because those who do not believe profit from them. Which I endure, pro vobis, to be confirmed in the truth of the Gospel, et adimpleo ea passionum Christi quæ desunt. He calls his passions those of Christ; because our passions, we who are members of Christ, are Christ’s. For as if one man, one person is the head with the body, that is, the savior with those to be saved. If therefore you are in the members of Christ, whatever you suffer from those who are not in the members of Christ, was lacking to the passions of Christ. [^9] Therefore it is added, because it was lacking, filling up the measure, not overflowing. You suffer as much as had to be brought from your passions to the universal passion of Christ, who suffered in our head, and suffers in his members.

To this common wealth of ours, so to speak, whoever pays what he owes according to his small measure, and for the possession of our strength we bring in, as it were, the canon of passions; our full preparation of passions will not be until the age is finished. Or, ea passionum Christi, that is, what Christ endured, or what he commanded me to endure. Which are still lacking, I fill up, that is, I am ready to suffer. And this not in my own things, but in carne mea. Or, they are lacking not in the flesh of Christ himself, but in my flesh. And I suffer these things, pro corpore ejus, by multiplying it, quod est Ecclesia. As if to say: I do not speak of any other body except that which is the Church, cujusbody ego factus sum minister, to minister spiritual things to it. A minister, I say, secundum dispensationem Dei, quæ data est mihi in vobis, id est [PL 192, col. 267] for this purpose I was made a minister, that I might finally dispense to it in action through the grace of the apostleship entrusted to me by God among you. Or in this way, cujus Gospel ego factus sum minister, secundum dispensationem Dei, that is, according to the grace of the apostleship dispensed to me by God. Quæ data est mihi in vobis. For what was preached to you by my disciples is just as much as if by myself. He says he was made a minister of the Gospel among the Gentiles by God through Christ. But for what purpose? He shows it, namely ut the mystery, undertaken by God through suitable service, impleatur, which, although it was unknown from the ages, namely the mystery of his birth from God, and his birth from Mary, and the salvation of the Gentiles, and the entire work of Christ. Whence he adds, ut impleatur. As if to say: The dispensation was given to me for this purpose, that it might be fulfilled. And I will show to be fulfilled the verbum, that is, the disposition or ordination of God, that is, what God foreordained concerning you Gentiles, namely that you would be saved through the incarnation of Christ. He says this lest salvation seem not to have been promised to the Gentiles. Which word is a mysterium, id est occultum. [^10] For if it was known: ‘In the beginning was the Word’ (John 1), nowhere was it read: ‘The Word was made flesh,’ etc. (Ibid.). These things pertain to the sacrament of the incarnation. Whence: ‘You have hidden these things from the wise, and revealed them to little ones’ (Matt. 11). For I saw certain books of the Platonists translated from the Greek language into Latin, and there I read, not indeed in these words, but these things were altogether persuaded by many and manifold arguments, that in the beginning was the Word, and the Word was with God; but that the Word was made flesh, I did not read. I investigated indeed what was variously said in the books, that the Son is in the form of the Father; but that he emptied himself, is not contained in them. Rightly therefore that word is called a mystery, that is, hidden.

Quod absconditum fuit a sæculis, that is, from the beginning of the ages: and it was hidden generationibus all, not to a certain part only, except to whom he revealed it through the Holy Spirit. Nunc autem, that is, in the time of grace, manifestatum est, not to all, but sanctis ejus, to the little ones in humility. Nor did it become fully known to all of these, but only to these, quibus voluit Deus, out of sheer grace notas facere divitias gloriæ sacramenti hujus, that is, the copious glory of so worthy a sacrament, in which there are many things, namely faith, remission, justice, gifts of the Holy Spirit, future beatitude. And therefore he says riches, of the sacrament, I say, existing; in gentibus : quod, sacrament est Christus in vobis, to the Gentiles, that is, that sacrament is the incarnation of Christ through which the Gentiles are saved. It is in you in such a way, that it may be spes gloriæ, that is, that through him you may hope for glory without the law. Quem, that is, what kind of Christ, nosapostles annuntiamus, that he saves the Gentiles without the law. We, I say, corripientes, that is, reproving, not only you, but omnem hominem, who deviates from the truth he knows. Et docentes omnem hominem, namely those who are ignorant of the truth. Or we reprove and convict those who contradict, and teach those who obey. Teaching, I say, [PL 192, col. 268] in omni sapientia, we are not blind like the false apostles, but we teach, in all wisdom. True wisdom is in the Lord’s discipline, namely when Christ is recognized: which the Apostle testifies he does with great diligence, so that instructing a man in this wisdom, he might present him perfected to God. Whence he adds: Ut exhibeamus, that is, that we may offer to God as a sacrifice, omnem hominem, both Jew and Gentile, perfectum, not in the law, but in Christo Jesu, that is, in the understanding of the mystery of Christ, in quo, that is, in which matter, namely that everyone may be perfect in Christ, et laboro certandoagainst rebels, secundum operationem ejus, which he works in me by power, of miracles, that is, I strive against the perfidious while signs of miracles help me, through which the life of infidelity is suppressed, so that those who contradict words may yield to power. As if to say: God joins miracles to my labor for confirmation.

Chapter 2

Verses 1–3

Volo enim. As if to say: Therefore I relate this about myself vobis, quia volo vos scire qualem sollicitudinem habeam pro vobis, so that having understood these things you may seek to be made perfect in Christ. And he rightly says, for you. For he was no less solicitous for those he had not seen, than for those to whom he preached when present; nor did he love with lesser affection those he had not seen, than the others among whom he was. And not only for you, but also pro his qui are Laodiciæ, because these too had been preempted by false apostles. And for those adjacent to you, quicunque non viderunt faciem meam in carne, even if they have heard the knowledge. And to this end I intend ut ipsi together with you consolentur corda sua. They, I say, instructi in charitate, which God had toward us, who handed over his Son for us. If anyone considers this, he can console himself in this misery, because he considers that with pride trampled underfoot, through humility, he can return to his homeland. [^11] For pride is the cause of all vices. To overcome and remove this, such a medicine came from heaven; to man elated by pride God descended humble through mercy, commending clear and manifest grace in that very man. Whom he received with such great charity ahead of his partakers. For he himself did not make it such that he was thus joined to the Word of God, that by that very conjunction he might become the one Son of God, and the same one himself the Son of man, by preceding merits of his own will. For it was fitting that he be one; but there would be many, if this could be done, not by the proper gift of God, but by the free will of man. This therefore is especially commended to us for humility.

[PL 192, col. 269] Et instructi in agnitione Dei. Instructed, I say, by tending toward this, in omnes divitias plenitudinis et intellectus, that is, into all the abundances of the understanding of fullness, so that they may have understanding perfectly concerning divine and human things, as concerning the soul, and concerning celestial spirits. For otherwise no one ascends to the knowledge of God. Therefore he says, riches, so that they may have understanding fully of all things. I say, instructed in the knowledge of God, I do not mean with respect to works, but in the knowledge mysterii Dei, so that you may know, namely, what is secret and known by few, concerning the essence of God. Of God, I say, Patris Christi Jesu, so that you may know, namely, that the Father is a different person from the Son, although he is one and the same in substance with him. To which knowledge if you are tending, turn only to Christ, because he is the one in quo sunt omnes thesauri, that is, all abundances, Sapientiæ concerning divine things, et scientiæ, concerning human things. Sed absconditi. And therefore do not marvel if you are in Christ, and have not yet found them, because they do not lie open to everyone, except to those who ask and knock.

Or without changing the other words, it can be read thus: Consolentur corda sua, I say, instructi in charitate, and in omnibus divitiis (another reading says pleni, intellectus). To what end? for cognoscendum of Christ, because he is in Christ. [^12] Another reading is, that is, the Word made flesh, through whom being humbled the proud are redeemed: and when I read, ‘The Word was made flesh’ (John 1), in the Word I understand the true Son of God, in the flesh I recognize the true Son of man, and both simultaneously God and man one person joined by the bounty of ineffable grace: [^13] and therefore the Word made flesh, which is Christ Jesus, has the treasures of wisdom and knowledge. Whence he adds, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi.

These two are distinguished between themselves in such a way that wisdom is taken concerning divine things, knowledge concerning human things. Both I recognize in Christ. And wisdom in that he is the Word with God, and knowledge in that he is man with us. For all things which the Word made flesh temporally did and endured for us, pertain to knowledge. But that the Word is without time and place, coeternal with the Father, and whole everywhere, is referred to wisdom. Our knowledge therefore is Christ; our wisdom, is the same Christ. Whence: ‘Full of grace and truth’ (Ibid.). Otherwise all according to another reading, quæ est. Ut consolationem accipiant corda eorum, cum fuerint instructi in charitate in omnes divitias plenitudinis intellectus, ad agnitionem mysterii Dei in Christo Jesu. In quo, etc. The Apostle wishes to foster their minds in charity, and that they might become prompt to receive the knowledge of the sacrament of God through the Epistle, adverting in Christ that these are the riches of wisdom and knowledge, if Christ is recognized, to be adored in the fullness of his deity. And the order is: I tend to this, that their hearts may receive consolation: which will be, when they are instructed in the charity of God and neighbor; and when they are instructed, to the knowledge of the mystery of God [PL 192, col. 270] in Christ, that is, into the knowledge of Christ, in whom is every mystery. For every mystery of the sacrament of God is in Christ, so that he who knows him, seems to have the knowledge of all things as well. Whence he adds: They, I say, by tending through this, into all the riches of the fullness of understanding. For the riches are of wisdom and knowledge, if Christ is recognized, because the power of all potencies is in him. For from him they all have their being, which is why he is also called the head of all, so that through him all seem to subsist. Whence it is rightly added, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. For every rational principle of the knowledge of the entire supernal or earthly creation is in him who is the head and author of all celestial and earthly things, so that he who knows him should seek nothing further, neither wisdom nor virtue, because he has recognized him in whom is perfect virtue, and perfect wisdom. Whatever is sought elsewhere is perfectly found here. For what was wiser than Solomon, what more prudent than Daniel, to whom God gave wisdom beyond the rest for this reason, that in Daniel and Solomon he might show the infidels that he is the author of all wisdom? Which infidels do not think, because they do not read astrology, geometry, and other things of this sort in the gospels and prophets. Which are therefore despised by our people, because they pertain nothing to salvation, but rather send one into error, and call one away from God, so that while they study these by the ratiocinations of disputes they do not take care for their own soul. But he who knows Christ has found the treasure of wisdom and knowledge, because he knows what is useful.

Verses 4–8

Hoc autem, etc. Having commended the dignity of his mystery, he warns them lest their senses recede from Christ through the conversations of evil men and the astuteness of iniquity; as if to say: I wish you to be instructed, hoc autem dico ut you not only tend toward those things which you do not yet have, but ut nemo, however wise, vos decipiat, in sublimitate, as it seems: which subtlety or sublimity is not, except sermonum, that is, except in words. Because the wise of the world by a certain art, desire to entangle the souls of the simple with the minutiae of disputations, so that by the tradition of worldly things they might draw them away from the hope which is in Christ. Nam etsi, as if to say: Ne decipiat, I say, and rightly so: for I see in the spirit what is taking place among you. [Ambrose] And this is what he says Nam [PL 192, col. 271] although, from you, I am absent in body, sed (nevertheless, I am vobiscum spiritu, just as the spirit of Elisha was with Gehazi on the way going to Naaman the Syrian, so that he might take in his name what he himself had not commanded. How much more could the Apostle see the things he said in the spirit! For there was a greater grace in the apostles than in the prophets. Therefore he says, spiritu vobiscum sum. For it is given to the saints to see remote things in the spirit. Let those therefore beware whose acts are not hidden from the master. I say I am with you, gaudens et videns, that is, because I see, ordinem vestrum, that is, since each one of you lives according to his own order. Et videns firmamentum, that is, its stability fidei vestræ quæ in Christo est, not in the law. Through this he makes them more prompt concerning the Gospel, because he says he rejoices in the disposition of their conversation and the stability of their faith, so that knowing from whence God is pleased, they might become firmer in it. And since you stand well, sicut ergo by the foundation of faith accepistis, for the acceptance was good, you have accepted, I say, Jesum Christum Dominum nostrum, ita ambulate, that is, profit not outside of him, but in ipso ambulate, I say, vos you lesser ones, radicati in the active life, ut trees for bearing fruit, etyou greater ones qui who are in contemplation, super others, ædificati et hoc in ipso, that is, in the temple of God. Whence, he would namely speak to others, and walk in actione gratiarum confirmed in fide, ambulate, I say, sicut et didicistis, that is, as you received, not otherwise, and you learned, by knowledge, and you have matter for giving thanks.

Vos I say, abundantes, in gifts in illo, who alone gives incrementum. Et in hac ambulatione, videte ne quis vos decipiat per philosophiam [Ambrose] earthly philosophy, through which those are usually seduced who desire to be judged prudent in the world. And adding the same signification, per inanem fallaciam. For earthly philosophy is composed of the subtleties and arguteness of minutiae, and deceives, while by probable causes and fabricated things they deem nothing as true as what is seen and understood in the elements, which earthly philosophy, secundum traditionem hominum, [^14] acting according to the elementa mundi, et non secundum Christum, in any part, that is, it is not ordained by God, but handed down by all. For the philosophers, whom he calls men, handed down that God cannot become a creature, that a man cannot be born of a Virgin, or that the dead cannot live again, considering the elements, that is, these visible creatures, in which from the commingling of seed animals are generated, and what dies does not live again. Therefore he warns that this tradition is to be avoided as empty and fallacious. He calls philosophy what is not ordained by God, but from the imbecility of human ratiocination which confines the power of God within its own conscience, not otherwise believing him to do or to be able than carnal reason persuades, which is altogether to be avoided, because it is a cultivator of the world, not of God, and it draws back from Christ in whom is the perfection of divinity, because he has all things which [PL 192, col. 272] the Father has. Or when he says, secundum elementa, he touches those who interpret the idols as if more prudently saying: Juno is the air, Neptune is the sea. Therefore since he said, secundumphilosophy, et inanem fallaciam, he adds, secundum elementa mundi, as if admonishing that not just any worshippers of statues, but as if more learned interpreters of signs, are to be avoided. Or he calls fallaciam what the false preachers say concerning the law, and it is called inanis, because in this falsity there is no utility; which is sometimes the case in false things. He calls philosophy those things by which they want to prove this, what they assert. And the sense is: Videte ne quis vos decipiat, drawing you to the observances of the law, per prophecy, that is, through arguments acquired to prove or disprove what is said concerning the law; and per inanem fallaciam, namely through that which is proved. Lest anyone deceive I say, acting according to the traditions of men, that is, legal matters; for after the truth has been exhibited, the law is not a tradition of God but of men, and acting secundum elementa mundi, that is, according to the literal sense, which is also about worldly things, and not secundum Christum.

Verses 9–14

Quia in ipso, Christ, inhabits the fullness of the divinity entirely, that is, of dwelling altogether, so that it is also personally united to him, which is not in any creature. [^15] God indeed is everywhere present, and everywhere wholly present, yet nevertheless not everywhere dwelling, but in his temple only and is grasped dwelling by some more and by others less, but of our head alone is it said: because in ipso inhabitat plenitudo divinitatis, et hoc, corporaliter, he does not say this because God is corporeal, but he used a transferred word because in the handmade temple of old he did not dwell bodily, but umbratically, that is, by prefiguring signs. Now all those observances were shadows of things to come. [^16] Therefore not because divinity is a body, but on account of the comparison of the legal shadows, he said, corporaliter, that is, completively, because in him all things are fulfilled, so that in a certain way he might be the body and fulfillment of the shadows of the law, that is, he himself might be the truth of those significations. Just as therefore those figures were translatively, not properly called shadows; so when he says the plenitudinem of divinity dwells in Christ corporaliter, he used a transferred word. Therefore he who says carnal observances [PL 192, col. 273] are necessary, says that Christ is not the body of the shadows, nor God sufficient for all things. Or certainly he says, bodily, because in the body of Christ which he assumed from the Virgin as in a temple God dwells. [^17]

What difference is there then between the head and the other members, which also are his temple, because in our head dwells all the fullness of the divinity, so that he is full of every grace, but it does not so dwell in the saints, just as also in our body sense is present in the individual members, but not as much as in the head. For there is hearing, sight, and smell, and taste, and touch, but in the others there is only touch. Thus in Christ dwells all the fullness of divinity, because he is the head, in which are the senses, but in the saints as it were there is only touch, to whom the Spirit is given according to measure. Furthermore there is another thing by which it plainly differs between that head, and the excellence of any member whatever, because by a certain singular assumption of man that man was made one person with the Word. For of none of the saints could it be said or can it be said, or will it be able to be said: ‘The Word was made flesh’ (John 1). No one of the saints by whatever presence of grace received the name of the Only-begotten (Ibid.). So that what the Word himself is before the ages, this simultaneously with the assumed man should be said, and the sum of all understanding is such: In him dwells all the fullness of divinity bodily, that is, truly and solidly.

Et estis. As if to say: In him dwells the fullness of divinity. Et in illo who is thus full, vos estis repleti, with the gifts of the Holy Spirit, which are not elements. For in believers the Holy Spirit dwells, which could not be granted to the elements, because it was unworthy for the invisible and incorporeal to dwell in visible and invisible substance. Let the worshippers of the elements therefore hear and come and believe in Christ so that they may become greater than those they now worship. Therefore he says, you have been filled in him, who believe that all fullness dwells in Christ: those who deny this are against Christ. Qui Christ is the head, not only of men, but also principatus et potestatis angelic. And therefore he can fill you, who fills the supernal citizens. In quo. He warned lest through prophecy they recede from Christ, now he warns lest seduced by false apostles they receive the ceremonies of the law. As if to say, you have been filled in him, in quo, not only have you been filled with gifts, but also estis circumcisi, that is, purified from error and the world. Circumcised, I say, circumcisione non manufacta, that is, by human work: you I say remaining, in exspoliatione corporis carnis that is, stripped of the body according as it was of the flesh, that is, subjected to the flesh, serving the desires of the flesh; but now according to the spirit, spiritual, serviendo to the spirit, that is, in the spirit you are serving not in the flesh, converted from earthly things to heavenly things, from human things to divine things, from error to divinity. Or in this way: You have been circumcised, with a circumcision not made by hand, as legal circumcision was done, namely not made, in the stripping of the skin, another [PL 192, col. 274] reading, of the flesh, because there, namely in carnal circumcision nothing is done except that the skin is taken away. In the same sense our reading can be read thus, not made by hand; in the stripping of the body of flesh, that is, of the body which is flesh. [^18] Therefore he did not want two things to be understood, as if the flesh were one thing, the body of flesh another; but because body is the name of many things, none of which is flesh, because not every body is flesh. I say you have not been circumcised with such a circumcision, sed in circumcisione Jesu Christi, that is, with spiritual circumcision, where all vices have been amputated, because Christ alone does it. Consepulti. Likewise; this you have obtained in Christ, because you have been buried together in baptism, that is, to the likeness of his burial, baptized namely so that they may no longer be seen as what they were, namely old sinners, but new righteous ones; just as Christ placed in the tomb was not seen. In quo Christ et resurrexistis, by walking in newness of life. And this not through something else, but per fidem operationis Dei, that is, which God works in them. Or, through the faith of the operation of God, that is, through the faith of God, concerning whom they believe that by the example of Christ, he will raise them up. Whence he adds, qui suscitavit illum, that is, Christ, a mortuis. He premises this to prove that they will also rise immortal. Whence he adds: Et, through this vos also Gentiles, already with the certainty of hope, convivificavit, that is, according to body and soul he vivified, cum illo, Christ, that is, to his likeness. He co-vivified I say, cum, that is, although previously, essetis mortui in delictis, not sensing your evils. He says faults, because they abandoned the law of nature. And dead, in præputio carnis vestræ, that is, in original sin; which the foreskin signifies. Or, he calls carnal faults the foreskin, and puts foreskin for that which it signifies, that is, carnal faults from which we are to be stripped. [Augustine] He vivificavit the dead I say, condonans vobis, freely omnia delicta, both original and superadded; which is a sign that he will also remove the punishment. And he not only forgave faults for you Gentiles, but he also dismissed for us Jews the transgression, which was from the law. And this is, he himself I say, delens chirographum decreti, namely of the law, that is, the memory of the transgression which was from the decree, that is, from the law, quod, handwriting erat adversum nos, and for our conscience, and the devil was mindful of that transgression for accusing us, and thus this memory was against us, namely harming us, and tormenting us. But with this also washed away and deleted in baptism, our conscience does not fear, nor does the devil have anything to object. And not only the handwriting of the decree was against us, but also the decree itself, that is, the old law. Whence he adds, quod erat. As if to say the handwriting of the decree, I say which, also the decree, that is, the law erat contrarium nobis, since it did not help, but made us more guilty.

Verses 14–17

[PL 192, col. 275]

And the handwriting itself, or decree, tulit de medio of all, that is, from common access, so that none of the believers would either fear the handwriting, or observe the law any further. He took it away I say, affigens illud decree cruci, so that it may now cease, since all the carnal sacrifices of the law have been fulfilled in the offering of the true Lamb. Who therefore restores it? As if to say: No one ought to restore it, and just as he freed us from the law and from the transgression of the law, so also he freed the ancient fathers from hell, lest anyone think they were saved through the law. And this is what he adds, et ipse exspolians principatus, infernal. Et potestates, by taking away Abraham, Isaac and the other righteous ones, traduxit, his own, that is, led them far from this kingdom to the heavens, he himself I say, prius confidenter, that is, with great confidence, with the hope of victory, as the God-man without sin, triumphans, that is, expelling them on the cross, namely the infernal princes, which is not in secret, but openly. For if anyone looks at the perfection of the Church, the ancient enemy is openly seen to have been defeated. Triumphing, I say in semetipso offered, not by another sacrifice. [^19] For by his death, offered as one most true sacrifice for us, whatever of faults for which the principalities and powers held us by right to pay the penalties, he extinguished. Therefore from whence the devil received externally the power of killing the Lord’s flesh, from there the internal power by which he held us was killed.

Or in this way, from that place, Delens, etc., as if to say: To you Gentiles he forgave all faults, he himself I say, wiping out, also chirographum of the decree which was against us. God’s decree was what he commanded Adam, namely: ‘Of the tree of the knowledge of good and evil do not eat’ (Gen 2). The handwriting, that is, the memory, of this violated decree God wiped out when he washed away the sin of the first parent through his blood, and that memory was contrary to us, but he took it from the midst nailing it to the cross. Or by handwriting he means the sin of Adam, which the devil held as a kind of bond against us. The decree is the sentence contrary to all men, by which namely it was said: ‘You shall die the death’ (Ibid.). But that handwriting the Lord took out of the way. And this is, he forgave us all faults. He himself, I say, wiping out the handwriting which was contrary to us, that is, the sin of Adam, of whose matter we were. The handwriting I say, of the decree which was contrary to us, that is, concerning which the sentence contrary to all men was given. And that very handwriting he took out of the way nailing it to the cross, not only other things. Unless he took away this and the others, we would not be freed from death, or hell. While the innocent is killed, sin is crucified, that is, mortified. For the cross is not the death of the Savior, but of sin. For the innocent [PL 192, col. 276] while he is killed, makes those guilty by whom he is killed; but he killed the sin of the human race, through which he also strips the principalities and powers. Whence he adds: Et exspolians principatus et potestates of the souls they held captive, of which he stripped them by washing away their sins. And stripping them, I say, traduxit, the principalities and powers, that is, exterminated them from the Church, lest they be able to harm the faithful, as before. He himself I say after the triumph of the cross, confidently and openly, namely descending to hell with angelic legions. And triumphing, that is, conquering, them, namely the princes of hell, in semetipso that is, by the presence of his majesty. [^20]

Or according to the letter: Stripping himself of the flesh, he made an example of (exemplavit) the principalities and powers confidently, triumphing over them in himself. By the name of flesh in this place mortality is understood, according to that, ‘flesh and blood shall not possess the kingdom of God’ (1 Cor 15). Through this mortality the powers envious of us were dominating. By this mortality therefore Christ stripping himself in the resurrection, is said to have made an example of (exemplasse) the diabolical powers which were dominating through this mortality, because in himself our head he provided an example, that in his whole body, that is, the Church to be freed from the power of the devil, is embraced in the final resurrection. [^21] In him also the invisible powers inimical to us are conquered, where invisible covetous desires are conquered. For by blood shed without fault, the handwritings of all faults have been wiped out, by which the debtors who believe in him were previously held by the devil. [^22] Whence: ‘Which will be poured out for many’.

And because all these things were given to us in Christ, therefore deinceps nemo vos judicet, that is, make you damnable in cibo aut in potu, taken or not taken by the rite of the Jews, aut in parte diei festi, not celebrated since the law commands it to be celebrated, that is, let no one condemn you, concerning this that you observe no part of a feast day, for example, namely aut neomeniæ aut sabbatorum, quæ all sunt, umbra futurorum, that is, certain signs hanging from the reality, which were done then as a figure of future things, and it was a sin not to observe what was commanded, and a single one not observed then condemned. [^23] But now it is not a sin, because then they were commands, now they are testimonies. For that was the time for signifying; this, for manifesting. Therefore Scripture itself which was then the exactor of signifying works, is now the witness of the things signified: and what was then observed for pronouncement, is now recited for confirmation. Therefore not to eat unleavened bread for the appointed 7 days, was a sin at that time; but at this time, it is not a sin; so also with the rest. For then these were commands, but now, testimonies and the confirmation of the truth. All these were a shadow. Corpus autem, that is, the truth of this shadow, est Christi, that is, pertains to Christ, because fulfilled through him. Or all these are the body of Christ, that is, they signify the body [PL 192, col. 277] of Christ, either what he assumed from the Virgin, or which is the Church. And because they are a shadow,

Verses 18–23

Nemo vos seducat volens, that is, loving to persuade you ea quæ non vidit, that is, which he has not understood, namely the ceremonies of the law, the reason of which he ignores. Let him seduce, I say, in humilitate et religione angelorum, because they appear as if messengers of God through the appearance and humility of religion. And these are the things by which men can easily be seduced. And he who does this, is ambulans frustra, because whatever he does he loses, because he is without Christ the ruler. He himself I say, inflatus, that is, proud sensu not of reason, but carnis suæ, that is, of sensuality, because he does not understand anything else than what sensuality grasps. Whence he ought to blush, not swell up. Et is, non tenens Christ full of truth and grace of all the Scriptures, caput, against whom those who preach the law speak. Ex quo, the head, that is, from whose fullness receiving, totum corpus, that is, the Church, per nexus of charity, et through conjunctiones of faith, hope and works, in which the faithful are conjoined, and similar, subministratum is, et constructum. Distinguish, and render the individual to the individual. Constructum into one through conjunctions, namely because they believe the same thing, and work the same things, and subministratum, in sub-serving, per nexus, that is, through charity without which the members do not cohere, nor serve each other nor live. And just as he grows in virtues and members. And this, in augmentum Dei, that is, as much as God provided. [Ambrose] Or, he says in the increase of God, because God is as it were increased, when men return from error, just as he was diminished when they deserted him. For those who through error had deserted God, diminished the abundance of his riches by denying that they were his. But when they return, they make an increase to God, because they are acquired from the lost.

Si ergo, or however. Up to this point he has warned those standing lest they be seduced by the false apostles; now he addresses those who were observing some things of the law, under the form of rebuke exhorting them away from the law, as if to say: You who are standing, see that you are not seduced, but you others who have received legal observances, tell me, why do you observe the law? And this is what he says: Si beforehand mortui estis, not by a miserable but by a happy death from Christ ab elementis mundi, that is, separated from the law, which is the institution of boys who seek worldly things, dead I say, per hoc quod estis cum Christo, quid adhuc, namely with the truth known and received, tanquam viventes in [PL 192, col. 278] mundo, that is, as Jews who live for the mundo, et non Deo, decernitis, that legal matters are to be observed. Decernitis I say, saying one to another, ista ne tetigeritis, etc. Or in this way, si ergo. He calls elements the creatures of this world, as if to say: Because Christ wiped out all faults, therefore per hoc quod vos estis cum Christo, id est quia you received the faith of Christ, mortui estis, that is, totally separated from sin, and from the elements of the world, that is, from all superstition and abstinence of the creatures of the world.

Or it can be taken thus, cum Christo, that is, like Christ; so that the sense is: Si, he says, mortui estisfrom sin, and from the elements cum Christo, that is, like Christ, quid adhuc tanquam viventes mundo decernitis, that one must superstitiously abstain from certain things! because if previously when you were ignorant you did this, why do you do the same thing now that the truth has been manifested? [Ambrose] You decree I say, saying, ista ne tetigeritis, such as a corpse, or a place where a menstruating woman has sat; neque gustaveritis, such as pork, or fish not having scales; neque contrectaveritis, with a certain zeal, and delight, as if to say you ought not to decree this. Quæ all are leading in interitum, that is, they lead into death; in ipso usu, that is, if anyone uses them in a Jewish manner, so that he abstains from these, uses those, believing he is justified from that. These things I say already existing, secundum præcepta et doctrinas hominum, not of God. For after the Truth has come, God no longer commands these things to be kept, but the Pharisees both command these things by authority, and teach them by arguments. Therefore they are not said to be to destruction for this reason, that it is true that they are evil, according as they are commanded by God; but therefore their use and culture kills, because they are præcepta et doctrinæ hominum, not of God, once the truth is exhibited. Quæ sunt what having rationem, that is, the appearance sapientiæ, because they pretend superstition and humility. Whence he adds, in superstitione. As if to say: Through this they have the appearance of wisdom, because they are in superstition, that is, in religion which is over the measure, and because they are in humilitate, because they show themselves humble who observe them. And because they are non ad parcendum corpori, because they say they do not spare the body, and they are non in honore aliquo, because they say they do not care about human honor. And because they are not ad saturitatem carnis, because they subtract many things from themselves, they call others gluttonous. [Jerome] Or in this way, quæ sunt quidem habentia sapientiæ rationem. These legal observances have the appearance of wisdom, not in truth, but in superstitione, that is, in falsity which is superabundant where there is no utility, namely through worldly wisdom. And they are in humilitate, not that which is a virtue, but as is understood from the Greek, because the mind feels humble things, that is, vile and earthly things, that is, they are in the love of the soul. And they are non ad parcendum corpori, because also in those observances there is much labor, which is empty. And they are not in aliquo honore, of God namely whose counsel is said to be void, nor of the saints, whose faith is destroyed. And they are not ad saturitatem carnis, because many things are subtracted for them. Or in this way; quæ sunt quidem habentia rationem sapientiæ, that is, they think they have the appearance of [PL 192, col. 279] wisdom who hand them down. Therefore because by that tradition they are; in superstitione, that is, in simulated religion, because they apply the name of religion to a human tradition, so that it may be called religion, when it is sacrilege, because what is against the author, is invented by a sacrilegious mind. Therefore simulated religion is there so that what is false may seem true. And that tradition or religion is in humility, because it humbles minds to the earth, lest they be raised up to supernal things. And it is non ad parcendum corpori, that is, it harms the body, whose head is Christ, that is, of the Church. And non est in honore aliquo for them because they are truncated from the head Christ, giving themselves entirely to the world, and fulfilling the sense of the flesh. Whence he adds: et est ad saturitatem carnis. For the tradition of man is the fattening of the carnal sense, which says this suffices which the prudence of the flesh hands down.

Chapter 3

Verses 1–5

Igitur, etc., as if to say: Because you are dead from the elements, and because these things do not avail, igitur si, jam consurrexistis, that is, you have risen in soul and body: in soul, in reality; in body, in hope, and this, cum Christo, that is, by the likeness of Christ. Quærite, and think about, not carnal things, which are signified by carnal observances, sed quæ sursum sunt, not by place but by the merit of their excellence [^24], lest we fix our mind in a part of this world, from which entirely we ought to strip ourselves; therefore he says, quærite quæ sursum sunt, namely spiritual things which are, either eternal glory, or the things which lead to it, quæ sursum sunt I say, ubi Christus est sedens in dextera Dei, that is, reigning in the equality of the Father, and thus, he is in the highest excellence, and for this reason it is certain that through him you can arrive at excels things. Quærite I say, quæ sursum sunt; and having found them hold them to be pleasant. And this is what he adds: Sapite by intelligence and charity quæ sursum sunt; non quæ super terram sunt, that is, not those things which are founded on the earth, because from these you are dead. Whence he adds: Mortui enim as if to say: Therefore quæ sursum sunt quærite non quæ supra terram, because Mortui estis, to worldly and fleeting things. And vita vestra now abscondita est to all those wandering here on pilgrimage, but especially to the carnal and earthly, and therefore it is to be sought. [Ambrose] Abscondita est I say, cum Christo, who is vita vestra, which is life, in Deo, the Father, cum quo Christus is the same. Cum autem Christus, qui est vita nostra apparuerit, that is, will be revealed to you, so that you may see him as the same God with the [PL 192, col. 280] Father, tunc et vos, to you and to others apparebitisstanding cum ipso in gloria.

Notice that in these words of the Apostle are explained those two things which the Lord says in the Gospel, saying that the time of the lovers of the world is always ready, but his time and that of his own is not yet ready. [^25] But the time of our glory has not yet come, because summer has not yet come, that is, the advent of Christ, when fruitful trees are discerned from barren ones; but the glory of the lovers of the world is always ready. Therefore the Apostle says vita vestra abscondita est, that is, your time has not yet come, but the time of those loving earthly things is always ready. And he adds, cum autem Christus apparuerit. As if to say: This is your time. Therefore when the lovers of the age insult us, let us say what Christ said, because for our sake he himself deigned to say this: My time has not yet come, but your time is always ready (John 7).

Mortificate. After the reasons concerning the fullness of Christ have been shown, a general exhortation to all concerning morals is added, where he warns lest they return to their prior custom. As if to say: You will appear with Christ in glory. So that this may be: Therefore mortificate membra vestra, that is, the parts of the old man, namely sins. All sins together are as it were one body; individually, they are members. [Ambrose] Or membra, that is, the covetous desires of the members, quæ sunt super terram, that is, are dominated by earthly and carnal things, namely, fornicationem, etc. He describes the faults, which he calls members, so that after receiving the reason of truth they might give attention to a good life. For it is very harmful to know the reason of the true, and not follow it up in deeds. For he who knows the will of his master, and does not do it, will be beaten with many blows. Fornication is every sexual intercourse besides lawful marriage; immunditiam, which is against nature; libidinem, namely the ardor, running through whatever turpitudes; concupiscentiam malamconcerning another’s wife, or concerning another’s property; et avaritiam, which even if it does not contaminate the body, nevertheless contaminates the soul, quæ est idolorum servitus, that is, as much to be fled as idolatry, to which it is similar and an equal vice, because it serves things even instead of God. But under one name he prohibits two very bad and impious vices, idolatry and avarice. And he rightly compares avarice to idolatry, which is not dissimilar in malice, because it is the root of all evils, and they are fulfilled by almost a single work; because just as idolatry strives to take away glory from the one God, and he alone does not have the name of deity, so the avaricious man extends himself into God’s things, so that he alone usurps what God made for all. Both therefore are inimical to God, because they deny to God the things which are his.

Verses 6–17

[PL 192, col. 281]

Propter quæ, namely the aforesaid evils, venit ira Dei in filios diffidentiæ, that is, of incredulity. What then will become of those whom ignorance does not excuse? As if to say: They will be punished more severely; in quibus, in these vices, et vos aliquando, ut alii ambulastis, and therefore it is more shameful if now you return to the same things. [Ambrose] You walked I say, cum viveretis, that is, when you thought this was life, in illis. He remembers these things so that they might rejoice to have escaped, and for the future beware for themselves. Whence he adds: Nunc autem, as if to say: Once you walked in them, nunc autem, cum Christum recepistis et vos, as all other believers, deponite, not only the aforesaid great vices, but also omnia other things, namely iram, which is a sudden motion of the mind. After the greater things, he prohibits the lesser, lest these seem not to be dangerous; he adds, indignationem, concerning another who is elevated; malitiam, the effect of anger, namely of indignation. But malice is that by which one plots damage to someone; blasphemiam, against a brother or God; turpem sermonem or foul speaking, lay aside from your ore vestro, even if it has been conceived in the heart. Why go through individually? Nolite mentiri invicem, namely one to another. There are those who do not have the habit of drunkenness, who nevertheless sometimes get drunk; just as there are those who do not have the habit of lying, and nevertheless sometimes lie, so also it happens in other things. He therefore prohibits lying at any time, and especially lying continuously. [^26] I say, nolite mentiri: vos I say, exspoliantes vos veterem hominem, that is, the habit of sins, cum actibus suis, ut not even the act of sin is occasionally present. For the old man is nothing else than the old life, which is in sin, in which one lives according to Adam. Et induentes with the habit of virtues, which does not lack acts, novum man, that is, the rational mind. Qui new man renovatur in agnitione Dei, grows more and more and acquires the knowledge of God and that renewal [PL 192, col. 282] fit secundum imaginem, that is, in his image, that is, in the reason which is the image of God, qui creavit eum, namely the new man for the knowledge of himself. [^27] He shows sufficiently where man was created in the image of God, because it is not by corporeal lineaments, but by a certain form of the intelligible mind. For just as after the fall of sin man is renewed in the knowledge of God according to the image of him who created him; so in that very knowledge he was created, before he grew old by fault. Whence above: ‘be renewed in the spirit of your mind’. If therefore we are renewed in the spirit of our mind, and it is itself the new man which is renewed in the knowledge of God, it is doubtful to no one, that not according to the body, nor according to any part of the soul whatever, but according to the rational mind, where there is the knowledge of God, man is the image of God, or made to the image of God. But this renewal and reformation of the mind is said to be done, either according to God, or according to the image of God; but it is therefore said according to God, as it is read in the Epistle to the Ephesians, lest it be thought to be done according to another creature, and according to the image of God for this reason, so that it may be understood to be done in that thing.

This renewal is where the image of God is, that is, in the mind: not that it is one image according to which it is, and another which is renewed, but it is the same one, just as we say that a faithful person who departs from the body, is dead according to the body not according to the spirit, because he is dead bodily or in the body, not animally or in the soul. So someone is called beautiful or strong according to the body, not according to the soul. And note that this image which is renewed into the knowledge of God is one thing, and that image is another, to which the first man, not the woman, was made. Whence above to the Corinthians: ‘Man is the image of God and his glory, but woman is the glory of man’ (1 Cor 11). That image, namely, is so that just as from one God are all things, so from one man would be all men. But this image which he speaks of being created from the knowledge of God, is in the female as it is in the male. Or in this way, secundum imaginem. As if to say: I say that you should strip off the old man, and put on the new, and this that I say, is according to the image of him who created him, namely the new man, that is, according to reason, which is the image of God. As if to say: I advise you nothing else except what your reason persuades. This is the image to which God created man, namely that he might be rational, and always love celestial things. Ubi, namely in which new man. [Augustine] It is not male and female, that is, the distinction of male and female. For according to the body they are males and females, but according to the spirit of the mind, no, in which we are renewed, according to the image of the Creator, and in eo non est gentilis, et Judæus, that is, an exception or acceptance of Gentile or Jew. For no one is excepted as unworthy, nor does it hinder or profit any before God, that they were born from these or those. Neque is there, circumcisio et præputium, that is, not are some [PL 192, col. 283] more worthy because they have these things, or less worthy because they do not have them. And there is not barbarian and Scythian, slave, and free, that is, not on account of these things is anyone there more worthy, or less worthy. And the sense is: in the new man no exterior diversity prejudices anyone, namely neither of sexes, nor of nations, nor of observances, nor of languages, nor of conditions; but Christ is all things, that is, all the parts of the new man, are the works of Christ, and, Christ himself is in all the faithful, who are new through him. Induite vos ergo, as if to say: And because Christ is all things and in all, you therefore, O Colossians who are like, that is truly, the elect of God, namely whom God elected from eternity, and holy by participation in the sacraments, and beloved by God, that is, because you are already holy, and because God has loved you, put on the bowels of mercy, that is, the affection of piety, toward all. Then the execution of mercy is added when he adds, benignity of mind prepared for benefiting, and humility, so that you may be humble in heart and habit, and modesty, so that in all things you may preserve moderation, and patience in tolerating adverse things, supporting one another, so that one may carry another’s burdens, and forgiving yourselves, if anyone has a complaint against another, that is, if one offends another, not only let him not judge, but also let him forgive. Sicut et Dominus donavit vobis, so integrally and purely you also forgive others [^28]. In the sacrament of which reality Christ washed the disciples’ feet, and said: I have given you an example that you also should do likewise (John 13). And so let us forgive one another’s faults, and pray for one another for our faults, and thus in a certain manner let us wash one another’s feet. [Ambrose] And note that he warns them to do these things so that they can have gain, because they place merit with God. Fear makes one abstain from illicit things; for he fears lest doing evil things he be subjected to penalties. But these things which he now warns are to be done pertain to the profit of merits: for they are done out of will, not out of necessity. He therefore who abstains from illicit things, has praise: but he who tempers himself from licit things, has praise and reward.

Super omnia autem. As if to say: Keep all these things. But above all these things have charity, that is, seek charity more studiously than all others. For one must strive more for that virtue, which is greater than all. Or, have charity, which is above all these things. For it itself is the more eminent way which super-eminently exceeds knowledge and all precepts [^29]. This is the seamless garment of the Lord woven from the top down. Seamless, lest what comes to one be ever unstitched, because charity gathers all into one. Have charity I say, which gift, namely charity, is the bond of perfection. For the others make perfect, but charity also binds all things, lest they depart. Et pax Christi, that is, which Christ had in himself, and commanded to be had, or which he made between God and man, let it exult in your hearts, [PL 192, col. 284] the cause of exultation, which certainly will be, if charity is had, which has true peace, which it guards with a pure heart. [Ambrose] For peace can be spoken of, even if one does not have charity. But charity always has peace with it, which it makes; in which peace you have been called, placed through it into the one body of the Church. For peace is necessary for the unity of the body which charity makes. And be thankful for all these things to God, teaching, both yourselves and others whom you know are ignorant through yourselves. And admonishing yourselves about the things known, so that teaching may be done to those who do not know, and admonition to those who know, but are lazy. Teaching, I say, and admonishing concerning these things which are contained in the psalms which deal with morals, and in hymns, which deal with the praises of God, and spiritual songs, which are about the eternal good, and taught and admonished by these, be singing to the Lord, that is, to the honor of the Lord. And this not only with lips, but in your hearts, that is, with understanding, or attentively. And this, in grace, that is, in consideration of the benefits of God. But through what these things may be possible, he premised in the series, saying: Verbum, etc. As if to say: So that you may teach and admonish prudently, let the word of Christ dwell in you abundantly, namely in all wisdom, namely that you may have the understanding of all the Scriptures. Omne, etc. Because he commanded above that God be praised in the heart, he now exhorts that the name of God be praised and exalted in words and deeds, so that thus our words and works may lack reprehension, so that the Lord may be magnified, by whose magisterium the disciples are blameless. As if to say: Teach and admonish.

And furthermore, whatever you do in word or in work, do it, in the name of our Lord Jesus Christ, that is, to the glory of Christ, not your own: and not only what you do in word or work, but also let all things be to the glory of Christ, that is, even thoughts, and if there be any other things. Or in this way, whatever you do in word or in work, do it. Every, that is, perfect thing, attributing to God, and this is what he opens by adding, doing, all things in the name of the Lord Jesus Christ, that is, to the glory of Christ, you, I say then truly giving thanks, not to the law, but to God and the Father through him, Christ, through whom God gave all things. For then we give thanks to God through Christ, if we keep the measure of his precepts.

Verses 18–25

[PL 192, col. 285]

Mulieres. Up to this point he warned all communally concerning morals; now he transitions to individual precepts warning different ones separately, so that they may serve one another, not only by obeying as wives to husbands, and children to parents, and servants to masters, but also by counseling as husbands to wives, fathers to children, masters to servants [^30]. This is domestic peace, and the ordained concord of God for those living together, and clear justice, so that namely those who excel in reason, may excel in domination [^31]. This concord he teaches saying: Wives be subject to your husbands, as is fitting, that is, as perfectly as God commanded, and this in the Lord, not against the Lord. [Ambrose] And you husbands, love your wives, and do not be bitter, that is, harsh, toward them. Through this he softens the rigor of dominion, so that the power by which someone prevails in the domination of a wife, he does not use too severely. And you children, obey your parents in all things; for this is pleasing, that is, it pleases God if you obey in all things, yet on this condition, if you obey in the Lord. And you, fathers do not provoke your children to indignation against you. Or, to anger, another reading: so that they may not be of little soul or become pusillanimous, namely not able to suffer it any longer. He commands fathers to be modest to their children, lest forced by them they transgress against them, and offend God [^32]. For anger is an inconsiderate thing, so that sometimes the one who is angry does not even spare himself. And you, servants, obey in all things, but not against the Lord, your masters, I do not say spiritual ones only, but also carnal ones, who dominate according to the flesh. You I say, not serving to the eye, as if pleasing men, not God, that is, not wanting to please; but serve, in simplicity of heart, that is, with a pure intention, so that as you are in the heart, such you may be outside. You I say, fearing God, whom you cannot deceive. And whatever you do, work, not as if fearing punishment from God, but from the soul, that is, from the will, as if you were serving the Lord and not men. For God approves that innocence, by which man becomes innocent not from the fear of punishment, but from the love of justice. For he who does not sin merely out of fear, although he does not harm others, nevertheless harms himself very much; simulated innocence, is not innocence; simulated equity is not equity: but a duplicated sin, in which there is both iniquity and simulation. Work, I say, knowing that for this humiliation you will receive from the Lord the retribution of eternal inheritance, and on account of other masters serve the Lord of those dominating, namely Christ, in those things which he commands. Qui enim. As if to say: One must serve thus as I said, not to be dismissed on account of the cruelty of masters, because he who does an injury, whether he be master, or servant, will receive back that which he did iniquitously. And this is because, there is no acceptance of persons with God; no one will be spared on account of his majority.

Chapter 4

Verses 1–18

[PL 192, col. 286]

Domini, quod justum, etc. As if to say: And you masters, provide for your servants what is just, for their service, and equitable by nature, so that you namely repute them as men, knowing that you also have a Lord in heaven, as if not impotent, and therefore demand such things as you wish to be demanded from you; this is what just men do [^33]. For the good who live by faith, even while still wandering on pilgrimage from that city, who command, serve those to whom they seem to command, because they do not command by the cupidity of dominating, but by the duty of counseling, and providing benefits. Orationi. As if to say: Singly I have warned various ones, but communally I warn all of you, press on in prayer watching in it. As if to say: Even at night press on, or watching, that is, not lazy, in that prayer made about future things. You I say remaining in the giving of thanks about past things; press on, I say, praying at the same time also for us, that God may open to us a door of the word, that is, make my mouth opened which is given for this purpose that from it the word may go forth. But the mouth is opened, since it speaks many and great [PL 192, col. 287] things. And to what end he wishes his mouth to be opened, he shows saying: namely to speak the mystery of Christ, that is, to expound it, what is secret concerning Christ, that is, his nativity, passion, etc. Propter quod work, namely because I expound the secrets of Christ, I am bound. I say may he open my mouth to speak the mystery, and so to speak that I may manifest, openly that which is hidden to infidels thus, constantly and discreetly, as it behooves me, who am an Apostle, to speak. You also yourselves, in the wisdom of God, which you have, walk, that is, profit all the way to illuminating those, who are outside, that is, outside the Church. Cautiously must one converse among the perfidious lest they be scandalized, lest an occasion be made for them to blaspheme, and lest they be incited to persecute. Wisely walk I say, not impeding, but redeeming the time, that is, in some ways preparing the opportunity of preaching to them: and having the time, let your word always be in grace, that is, such that it is grateful to the hearers. Or, in grace, to be preached, not in the law, and let it be seasoned with the salt of wisdom, thus, so that you may know how it behooves you to answer each one, because to an idiot in one way, to a literate person in another, and to other persons it must be answered in another and yet another way.

But all the things which are around me, that is, the tribulations which are on all sides, or which do not reach all the way to the soul, he will make known, and therefore it was not necessary to be written, Tychicus (through him it is believed he sent the Epistle) a dearest brother, in the faith, and a faithful minister, in preaching, and a fellow servant in adversities, and this, in the Lord, that is, on account of the Lord. Whom I have sent to you for this very thing, that is, for something similar, namely that he may know the things which are around you. [Ambrose] Beware therefore for yourselves; one ought to beware for himself all the more when he sees himself known. I sent I say, with Onesimus our dearest and faithful brother who is from you, who namely, and Tychicus, will make known to you all things which are done here. Aristarchus greets you my fellow captive, that is, partaker, and companion of my labors; and Mark the cousin of Barnabas, concerning whom, Mark or Barnabas, you received commands, these, namely that he had departed from me, and therefore you should not receive him; but if he comes to you now, receive him. Or, you received commands, namely that he returned to me and therefore, if he comes to you receive him. And Jesus greets you, who is called Justus; who, namely these aforesaid, are of the circumcision, and nevertheless assert the same thing with me concerning grace.

[PL 192, col. 288]

These alone of the Jews, are now my helpers in preaching the kingdom of God, who to me, placed in tribulation, have been a solace, supplying my place. Epaphras greets you who is from you a servant of Christ Jesus, not of the law, always solicitous for you in prayers, in which he prays for you, that you may stand, that is, persevere, perfect and full in all the will of God, namely that you may will all things which God wills, and add nothing besides those things which God wills. And he is truly solicitous for you. For I bear testimony to him, that he has much labor for you, not only by praying, but also in other ways. Be therefore you also solicitous for us, and not only for us, but also for those who are at Laodicea, and who are at Hierapolis. Luke greets you, the evangelist, the dearest physician, and Demas. Greet the brothers who are at Laodicea, and especially Nymphas, who receives and sustains preachers, and the Church which is in his house, that is, the family. And when this Epistle has been read among you, see that it is also read in the Church of the Laodiceans, and let the one be read to you, or let you read the one which is of the Laodiceans, that is, which I sent to them, or which they themselves sent to me, so that you may see the answer to those questions here. From this place we understand that the instructions of the Apostle are general, and the Epistles were written for the profit of men. And, you yourselves who formerly erred in spirit, say to Archippus: See the ministry, that is, be solicitous concerning the ministry, which you received in the Lord, that is, in these things which are of the Lord, that you may fulfill it, so that just as through the disobedience of those it ceased, so through correction he may gird himself. And note that he admonishes their prelate through them themselves, so that he who received the Church to be ruled by him might be solicitous for them, and because the Epistle is written for the sake of the people, therefore it is not destined to the rector, but to the Church. Salutatio. As if to say: So that you may know the Epistle was sent by me, my greeting is written by the hand of Paul. And before he places the greeting, he premises an exhortation saying: Be mindful of my bonds, that is, have in mind the cause for which I suffer, namely because I preach faith alone. He says this so that they may present themselves as such, for whom he does not take it badly to suffer injuries, so that they may suffer simply, or that they may pray for him, so that they may minister necessities. But what the greeting is, he shows adding: The grace of the Lord Jesus be with you. Amen.

Footnotes

[^1]: August., in psal. xxx. [^2]: Id., in psal. v. [^3]: Id., super Joannem. [^4]: Id., in l. xv De civit. Dei [^5]: August., De Trinit. [^6]: Id., De decem chordis: [^7]: Id., ad Januarium. [^8]: Id., De agone Christianorum. [^9]: August., in psal. lxi. [^10]: August., in lib. Confess. [^11]: August., De spir. et litt. [^12]: August., De Trinit. [^13]: Id., De homine assumpto. [^14]: Aug., in serm. quodam. [^15]: Id., ad Dardanum. [^16]: Id., super Genesim. [^17]: August., ad Dardanum. [^18]: Id., De Trinit. [^19]: August., De Trinitate. [^20]: Id., contra Faust. [^21]: Id., De agone Christianorum. [^22]: Id., De baptism. parv. [^23]: Id., contra Faust. [^24]: August., De 83 quæst. [^25]: Id., super Joannem. [^26]: August. contra Faust. [^27]: Id., super Genesim. [^28]: Augustinus, super Joannem. [^29]: Id., ibid. [^30]: August., in lib. Sentent. Prosperi. [^31]: Id., super Genesim. [^32]: Id., in lib. Sent. Prosp. [^33]: Id., De verb. Evang.