Thomas Aquinas (c. 1225–1274) lectured on the Pauline epistles across his teaching career, and the resulting Super epistolas S. Pauli lectura is among the most substantial medieval commentaries on the Pauline corpus. The lectures on Colossians proceed by careful division of the text, taking each clause in turn and pressing doctrinal questions as they arise — most extensively at Colossians 1:15–20, where the relation of Christ to creation is at stake. As with much of the Lectura, the text reaches us in part through reportatio (the notes of students) rather than from Thomas’s own pen.

SOURCE: Aquinas, Thomas. In omnes S. Pauli Apostoli epistolas commentaria. 7th Turin ed. Vol. 2. Turin: Marietti, 1929.

TRANSLATION: . 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/

EXPOSITION ON THE EPISTLE OF ST. PAUL THE APOSTLE TO THE COLOSSIANS

Editorial conventions. The Latin wording, original biblical labels, and printed page markers are retained. Headings and navigation are editorial. This attachment contains no numbered commentary sections: the linked § numbers below are editorial paragraph identifiers, not Marietti section numbers. They follow the original commentary paragraphs in sequence and remain independent of the added paragraph breaks and lists. Biblical text is enclosed in quotation marks; longer passages are blockquoted. Citations use Vulgate book names and numbering (including Psalms and Ecclesiasticus/Sirach). Modern Colossians references are supplied alongside the original verse labels: the salutation spans 1:1–2; the source’s 3:26 corresponds to 4:1, and its 4:1–17 corresponds to 4:2–18. Where an original citation appears erroneous, it is retained with a corrective “cf.” reference. A probable allusion is explicitly marked. The apparent repeated passage at [page 119] and other transcription anomalies are retained.

Reference aids: Corpus Thomisticum, Super Colossenses; Clementine Vulgate and Douay–Rheims; Gloss-e, Magna glossatura on Colossians. Links to the gloss tradition are reference resources; they do not identify every unspecified gloss conclusively. “Cf.” before a nonbiblical source indicates a parallel rather than a claim of verbatim dependence.

Contents

Prologue
Chapter 1
Chapter 2
Chapter 3
Chapter 4
- Lecture 1: Prayer, Conduct, and Greetings (4:2–18)

Front matter of the source edition

[page unnumbered]
Thomas Aquinas
OF ST. THOMAS AQUINAS
THE ANGELIC DOCTOR

COMMENTARIES ON ALL
THE EPISTLES OF ST. PAUL THE APOSTLE

Volume Two.

Seventh Turin Edition.

TURIN (ITALY)
From the MARIETTI Publishing House, founded in the year 1820
now of MARIO E. MARIETTI, Typographer of the Holy Apostolic See, the Sacred Congregation of Rites,
and the Archbishop of Turin

1929

[page unnumbered]
V. Nihil obstat.
Turin, March 25, 1922.
Canon CARLO FRANCO, Archdiocesan Censor.

V. Imprimatur.
C. FRANCESCO DUVINA, Provicar General.

(12-VI-17-5—23-11-29).

[page unnumbered]
OF ST. THOMAS AQUINAS
THE ANGELIC DOCTOR

EXPOSITION ON THE EPISTLE OF ST. PAUL THE APOSTLE
TO THE COLOSSIANS

PROLOGUE

§ 1

"He protected the camp with his sword," etc. (1 Macc 3:3). These words correspond to the subject matter of this epistle to the Colossians, because the entire state of this life consists in the warfare of soldiers, whose dwellings are called a camp. "The life of man upon earth is a warfare" (Job 7:1). Therefore, the dwellings of the faithful are prefigured by the word "camp." Consequently, the Church bears the likeness of a camp. "This is the camp of God" (Gen 32:2). This camp is attacked in three ways. First, by some who act like a besieging army, openly rising up against the Church. "They came up over the breadth of the earth, and encompassed the camp of the saints, and the beloved city" (Rev 20:9). Second, the camp is secretly deceived by others, such as heretics. "By pleasing words and good speeches they seduce the hearts of men," etc. (Rom 16:18).

"But evil men and seducers shall grow worse and worse: erring, and driving into error" (2 Tim 3:13). Third, it is attacked by some within the household, through the various corruptions of sins that arise from the corruption of the flesh. "The flesh lusts against the spirit, and the spirit against the flesh" (Gal 5:17). "Our wrestling is not against flesh and blood, but against principalities," etc. (Eph 6:12). Now, the prelates of the Church are its leaders—"The princes of Judah are their leaders" (Ps 67:28)—and their office is to unite the camp of the Church against all the aforementioned threats. They fight against sins through exhortations: "Declare to my people their wicked doings, and to the house of Jacob their sins" (Isa 58:1).

§ 2

They fight against heretics through sound doctrine: "Embracing that faithful word which is according to doctrine," etc. (Tit 1:9). They fight against persecutors by example, namely, by patiently enduring. In this way, Paul protected the camp with a spiritual sword, because in his epistles he corrected sins, refuted heresies, and encouraged patience. Regarding the first point, he says in Ephesians 5: "But fornication, and all uncleanness, or covetousness, let it not so much as be named among you," etc. (Eph 5:3). Regarding the second, Titus 3: "A man that is a heretic, after the first and second admonition, avoid," etc. (Tit 3:10). Regarding the third, 2 Corinthians 11 clearly shows how he encouraged patience (2 Cor 11:1–33). Thus, two things are touched upon in the opening verse: the state of the Church, when it says "the camp," and the Apostle’s zeal, when it says "he protected."

Now, in a camp, there must be diligence to avoid evils. "That your camp may be holy, and no uncleanness appear in them" (Deut 23:14). There must also be order in relation to the leader and to each other. "What will you see in the Shulammite but the companies of camps?" (Song 7:1). "This is the camp of God" (Gen 32:2). There must also be terror to enemies. "Terrible as an army set in array" (Song 6:3, 9). The Apostle, however, was anxious about protecting them in his role as a shepherd, whose duty it is to carefully guide the sheep so they do not stray. "He goes before them," etc. (John 10:4). And Paul did this: "Be followers of me, as I also am of Christ" (Phil 3:17; cf. 1 Cor 11:1). The shepherd’s duty is also to feed them abundantly so they do not fail. "Feed the flock of God which is among you," etc. (1 Pet 5:2).

Paul did this as well. "I gave you milk to drink, as to little ones" (1 Cor 3:1–2). Furthermore, the shepherd must defend them powerfully so they do not perish. "Do not seek to be made a judge, unless you have strength enough to extirpate [page 114] iniquities" (Sir 7:6). "Your servant kept his father’s sheep, and there came a lion, or a bear," etc. (1 Sam 17:34). For this reason, the text says that the Apostle protected the camp, that is, the Church of God, with a sword, which is the word of God, as stated in Ephesians 6:17. "For the word of God is living and effectual, and more piercing than any two-edged sword," etc. (Heb 4:12). Therefore, the subject matter of this epistle is as follows: Since he showed the mode of ecclesiastical unity in the Epistle to the Ephesians, and its progress and preservation in the Epistle to the Philippians, in this epistle he deals with its preservation against heretics who had corrupted them through seduction, etc.

CHAPTER 1

Lecture 1: Apostolic Salutation (1:1–2)

He wishes grace and peace to the Colossians through Jesus Christ, declaring himself an Apostle by the will of God.

Colossians 1:1–2

1. "Paul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother," [Col 1:1]

2. "To the saints and faithful brethren in Christ Jesus, who are at Colossae." [Col 1:2]

3. "Grace be to you and peace from God our Father, and from the Lord Jesus Christ." [Col 1:2]

§ 3

This epistle is divided into a greeting and a treatise, which begins at "We give thanks," etc.

First, the persons sending the greeting are stated;
second, the persons being greeted, where he says, "To those who are" (Col 1:2);
third, the good things desired for them, where he says, "Grace to you."

Regarding the first point:

first, the principal person is named;
second, the associated person, where he says, "And Timothy" (Col 1:1).

The principal person is first indicated by the name "Paul," which means humble. For such people receive wisdom. "You have hidden these things from the wise and prudent, and have revealed them to little ones" (Matt 11:25). Because of this, he teaches it. Second, he is indicated by his office: an Apostle, which means "sent," namely, to procure the salvation of the faithful. "Separate me Saul and Barnabas, for the work whereunto I have taken them" (Acts 13:2). "As the Father has sent me, I also send you" (John 20:21). And he is an Apostle, not just of anyone, but of Jesus Christ, whose glory he seeks, not his own. "For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Jesus" (2 Cor 4:5).

Now, some people sometimes attain an office out of the anger of God because of the sin of the people. "Who makes a man that is a hypocrite to reign for the sins of the people" (Job 34:30). "I will give you a king in my wrath" (Hos 13:11). For this reason, he says: "By the will of God," that is, by his good pleasure. "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine" (Jer 3:15). The associated person is Timothy, so that "in the mouth of two or three witnesses every word may stand" (Deut 19:15; cf. Matt 18:16), as stated in Deuteronomy 17:6 (cf. Deut 19:15). "A brother that is helped by his brother, is like a strong city" (Prov 18:19). The persons greeted are stated where he says, "To those," etc. The greater ones are called "saints." "That we may serve him in holiness and justice before him" (Luke 1:74–75).

The lesser ones, who at least hold the true faith, are called "faithful," because "without faith it is impossible to please God" (Heb 11:6), as stated in Hebrews 11. Alternatively, "saints" means sanctified in baptism, and "faithful" means persevering in the accepted faith. "A faithful man shall be much praised," etc. (Prov 28:20).

§ 4

Next, the desired goods are stated, namely, "grace," which is the principle of every good. "Being justified freely by his grace" (Rom 3:24). And "peace," which is the final good of all things. "Who has placed peace in your borders" (Ps 147:3). By consequence, he desires all intermediate goods for them. And this is "from God" ("The Lord will give grace and glory" (Ps 83:12)), the "Father" of our Lord Jesus Christ by nature, but our Father by grace, "and from the Lord Jesus Christ." Thus, he is our Father, namely, God in the Trinity, and the Lord Jesus Christ, regarding the assumed human nature.

Lecture 2: The Faith, Charity, and Hope of the Colossians (1:3–8)

The Apostle rejoices that the Colossians have progressed in faith, and gives thanks to God for the charity with which they treat the saints.

Colossians 1:3–8

"We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you." [Col 1:3]

4. "Hearing your faith in Christ Jesus, and the love which you have towards all the saints," [Col 1:4]

5. "For the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel," [Col 1:5]

6. "Which is come unto you, as also it is in the whole world, and brings forth fruit and grows, even as it does in you, since the day you heard and knew the grace of God in truth," [Col 1:6]

7. "As you learned of Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus," [Col 1:7]

8. "Who also has manifested to us your love in the spirit." [Col 1:8]

§ 5

Here, approaching his main subject, Paul begins the treatise of the epistle.

First, he commends the truth of the gospel.
Second, he protects the truth of this state against opposing things in chapter 2, where he says, "For I would have you know" (Col 2:1).

Regarding the first point, he does two things.

First, he commends the truth of the evangelical faith.
Second, he commends the author of this state, where he says, "Who is the image" (Col 1:15).

The first section is again divided into two, because:

first, he gives thanks for the benefits specially bestowed upon the Colossians;
second, for those generally bestowed upon the Church, where he says, "Giving thanks" (Col 1:12).

Regarding the first point, he does two things, because:

first, he commends the act of thanksgiving to God for these things;
second, he shows the matter of his prayer, where he says, "Hearing" (Col 1:4).

The first part is divided into two, because:

first, he sets forth his thanksgiving;
second, his prayer, where he says, "Praying" (Col 1:3).

He says, therefore: "We give thanks to God" (Col 1:3), the author of grace. "In all things give thanks" (1 Thess 5:18). And this "always," for past and future things. For although we cannot pray continuously in actual deed, we must always pray out of the habit of charity. "Pray without ceasing" (1 Thess 5:17). "We ought always to pray" (Luke 18:1).

§ 6

Next, the matter is presented,

first, of the thanksgiving;
second, of the prayer, where he says, "Therefore we also" (Col 1:9).

Regarding the first point:

first, he recounts their good qualities;
second, how they obtained them, where he says, "Which you have heard" (Col 1:5).

Our good principally consists in faith, hope, and charity: for through faith we have knowledge of God, through hope we are raised up to him, but by charity we are united to him. "And now there remain faith, hope, and charity, these three," etc. (1 Cor 13:13). Therefore, he gives thanks for these three, first that they have faith. For he had not preached to them himself, but rather a certain disciple named Epaphras, and later Archippus. Therefore he says: "Hearing your faith" (Col 1:4), which is the principle of spiritual life. "My just man lives by faith" (Hab 2:4). "He that comes to God must believe," etc. (Heb 11:6). But this faith is dead without active love, as stated in James 2 (Jas 2:17). Therefore, active love must be present.

"In Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature" (Gal 6:15). For this reason, he says: "And the love which you have," etc. Now, there is a love of charity, and a worldly love, but worldly love does not extend to everyone, because such love is directed toward those with whom one has communion, which is the cause of the love; and this cause in worldly love does not apply to everyone, but only exists with blood relatives and worldly associates. The love of charity, however, extends to all. Therefore he says: "Towards all" (Col 1:4). For even if sinners are loved through charity, this is so that they may eventually be saints. "We know that we have passed from death to life, because we love the brethren" (1 John 3:14).

Furthermore, worldly love yields fruit in this world, but charity yields fruit in eternal life. Therefore, he thirdly adds concerning hope, saying: "For the hope that is laid up," that is, for eternal glory. It is called hope because it is kept with certainty. "This my hope is laid up in my bosom" (Job 19:27).

§ 7

Next, when he says, "Which you heard before" (Col 1:5), he shows how they obtained these things.

First, he commends the evangelical doctrine.
Second, he commends the ministry, where he says, "As you learned" (Col 1:7).
First, he commends the doctrine based on truth.
Second, based on its spread, where he says, "Which is come" (Col 1:6).
Third, based on its progress, where he says, "And brings forth fruit."

He says, therefore: "Which you have heard" (Col 1:5), namely, hope, or the thing hoped for. And this "in the word of the truth of the gospel." For this exceeds all things. "Eye has not seen, nor ear heard, neither has it entered into the heart of man," etc. (1 Cor 2:9). Therefore, God reveals it. "Do penance, for the kingdom of heaven is at hand" (Matt 3:2). Now, this hope is true, not empty (as when the one promising is a liar), because it is in the word of truth. "Your word is truth" (John 17:17).

§ 8

Next, when he says, "Which is come" (Col 1:6), the doctrine of Christ is commended by its spread, because it has come not only to you, but into the whole world. "Their sound has gone forth into all the earth," etc. (Ps 18:5). "This gospel of the kingdom shall be preached in the whole world, and then shall the consummation come" (Matt 24:14).

But how is it that the consummation has not yet come, since it has been preached in the whole world?

I answer: Some say that the Gospel of Christ is not the Gospel of the kingdom. But this is false, because the Lord calls this the Gospel of the kingdom. Instead, we must say, according to Chrysostom (Homilies on Matthew, Hom. 75), that while the Apostles were still living, the Gospel of Christ was spread throughout the whole world, at least in terms of renown—which is highly miraculous, that in forty years the doctrine of Christ grew to such an extent. And in this sense, he says "in the whole world," regarding its fame, and then came the [page 116] destruction of Jerusalem. According to Augustine, however (cf. Letter 199, 12.46–49), this is not true, because even in his own time there were still some Gentile nations where the Church did not yet exist. Therefore, Augustine says this must be understood as referring to when it will be preached.

That is, when the Church is founded in all nations—even though some will be believers and some will not—then the end will come; and this is not in the time of the Apostle, but around the end of the world. Thus, when it says here "in the whole world," the Apostle is speaking of the future as if it were the present because of the certainty of the event. "Their sound has gone forth into all the earth," etc. (Ps 18:5). Nevertheless, it can be said that it was spread throughout the whole world by fame, but not by formal foundation.

§ 9

Next, he commends the doctrine of Christ regarding its fruit through good works, where he says: "And brings forth fruit" (Col 1:6). "My flowers are the fruit of honor and comeliness," etc. (Sir 24:23). "It brings forth fruit, some a hundredfold, some sixtyfold, some thirtyfold" (Matt 13:8, 23). "And grows," namely, in the multitude of believers. "And the Lord increased daily together such as should be saved" (Acts 2:47). And this was a matter of great power, because just as it is in you, so it is in others. You heard the preaching, and you knew it by approving it.

Consequently, he commends the ministry in three ways:

First, by comparison to himself.
Second, by comparison to them.
Third, with respect to both.

He says, therefore: You have been taught by the gospel, "as you learned of Epaphras our fellow servant." "I am your fellow servant, and of your brethren" (Rev 22:9). "Who is a faithful minister," that is, not seeking the things that are his own. "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God," etc. (1 Cor 4:1). "Who is a faithful minister" (Col 1:7), namely, a mediator between the Apostle and them. "Who also has manifested" (Col 1:8), that is, signified, etc.

Lecture 3: Prayer and the Benefits of Redemption (1:9–14)

The Apostle prays for them, asking that they may be filled with the knowledge of God’s will, giving thanks for the benefits bestowed upon all Christians.

Colossians 1:9–14

9. "Therefore we also, from the day that we heard it, cease not to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom, and spiritual understanding," [Col 1:9]

10. "That you may walk worthy of God, in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God," [Col 1:10]

11. "Strengthened with all might, according to the power of his glory, in all patience and longsuffering with joy," [Col 1:11]

12. "Giving thanks to God the Father, who has made us worthy to be partakers of the lot of the saints in light," [Col 1:12]

13. "Who has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love," [Col 1:13]

14. "In whom we have redemption and remission of sins." [Col 1:14]

§ 10

Above, Paul presented the matter for thanksgiving, showing for what goods he gave thanks; here he shows his prayer, indicating what he asks for them.

First, he sets forth the conditions of the prayer.
Second, he adds the goods requested, where he says, "That you may be filled" (Col 1:9).

Prayer has three conditions. First, that it be timely; thus he adds: "From the day," etc., supplying: we began to pray. "Since I spoke of him, I will still remember him," etc. (Jer 31:20). Second, that it be continuous, where he says: "We cease not," etc. "But God forbid that I should sin against the Lord in ceasing to pray for you" (1 Sam 12:23). "Without ceasing I make a commemoration of you always in my prayers" (Rom 1:9–10). Third, that it be manifold and perfect, where he says: "To pray and to beg." Prayer is the ascent of the mind to God. Begging (postulation) is the request for things. Prayer must come first so that the one asking devoutly may be heard, just as petitioners offer persuasion first to incline the listener; but we must first offer devotion and meditation on God and divine things, not to bend him, but to raise ourselves to him.

He asks for three things: the knowledge of truth, where he says, "That you may be filled"; the operation of virtue, where he says, "That you may walk" (Col 1:10); and the endurance of evils, where he says, "In all patience" (Col 1:11). He desires a threefold knowledge. First, of things to be done; hence he says: "That you may be filled with the knowledge," etc., that is, that you may fully know the will of God. "For this is the will of God, your sanctification, that you should abstain," etc. (1 Thess 4:3). Therefore, he who lives in holiness knows the will of God. He who sins does not know the will of God, because "everyone who sins is ignorant." "That you may prove what is the good… will of God" (Rom 12:2). Second, the knowledge of divine things, where he says: "In all wisdom," which, according to Augustine (De Trinitate XII.15.25), is the knowledge of divine things. "Think of the Lord in goodness" (Wis 1:1).

Third, the knowledge of spiritual gifts, where he says: "And spiritual understanding," that is, not of these bodily things. "Now we have received not the spirit of this world, but the Spirit that is of God" (1 Cor 2:12). These two—wisdom and understanding—are aptly joined together, because wisdom is lesser if it lacks understanding, as Gregory says (Moralia in Iob I.32.45); and understanding is useless without wisdom, because wisdom judges, and understanding grasps, and grasping is worthless unless it judges, and vice versa. The Gloss says that the first term is taken generally; the second pertains to the active life; the third to the contemplative. Nor is it enough to know, because "to him who knows to do good, and does not do it, to him it is sin" (Jas 4:17), as stated in James 4. Therefore, virtuous operation must be present, which he touches on first, where he says: "That you may walk worthy of God."

For he walks unworthily who does not live as befits a son of God. "In all things let us exhibit ourselves as the ministers of God, in much patience," etc. (2 Cor 6:4). "As we have told you before, and have testified" (1 Thess 4:6). Second, he touches on right intention, where he says: "In all things pleasing." "He pleased God and was beloved" (Wis 4:10). Third, the zeal to progress, where he says: "In every good work," etc. For man must always strive toward further good. "My flowers are the fruit of honor and comeliness" (Sir 24:23). "You have your fruit unto sanctification," etc. (Rom 6:22). Following fruitfulness comes the increase of knowledge; therefore he says: "And increasing," etc. For from the fact that someone strives to fulfill the commandments, he is disposed to knowledge.

"I have understood more than the aged, because I have sought your commandments" (Ps 118:100). "He will not dwell in a body subject to sins" (Wis 1:4). And he says: "Of God," not of the world. "She gave him the knowledge of holy things," etc. (Wis 10:10).

§ 11

Next, he touches on the endurance of evils, because for virtue it is not enough to know or to will, unless one acts immovably, which cannot happen without patience and the endurance of evils. For this reason he says: "Strengthened with all might" (Col 1:11). "Rich in virtue, studying beautifulness" (Sir 44:6). This power is from God. Hence he says: "According to the power of his glory." "Be strengthened in the Lord" (Eph 6:10). But he adds: "Of his glory," that is, of Christ, who is the glory of the Father, because to proceed toward sin is to proceed toward darkness. "For she is a vapor of the power of God, and a certain pure emanation of the glory of the almighty God" (Wis 7:25).

§ 12

Next, when he says, "In all patience" (Col 1:11), etc., he asks that they may have endurance in adversities. Some fail because of the difficulty of adversities, and therefore one must have patience. "In your patience you shall possess your souls" (Luke 21:19). Or they fail because of the delay of the reward. Therefore he says: "And longsuffering," which enables one to endure for the promised thing. "If it tarry, wait for it," etc. (Hab 2:3). "Enduring patiently, he obtained the promise" (Heb 6:15). But some avoid these two things, yet do so with sorrow. Against this he says: "With joy." "Count it all joy, my brethren, when you fall into various temptations," etc. (Jas 1:2).

§ 13

Next, when he says, "Giving thanks" (Col 1:12), etc., he gives thanks for the benefits bestowed on all the faithful.

And this for the benefit of grace, which:

first, he states;
second, for the fruit of grace, where he says, "Who has delivered" (Col 1:13).

He says, therefore: "We pray for you, giving thanks to God," namely, the Creator, and "the Father," namely, the one adopting, "who has made us worthy," etc. Some have said that the gifts of grace are given for merits, and that God gives grace to the worthy, not to the unworthy; the Apostle excludes this here, because whatever worthiness and grace you have, God worked this in you, and therefore it is an effect of grace. Thus he says: "Who has made us worthy," etc. "Not that we are sufficient to think anything of ourselves, as of ourselves," etc. (2 Cor 3:5). "To be partakers of the lot of the saints," etc. All men of the world are good according to nature. And therefore it is just that they have some portion from God.

The wicked, indeed, have pleasures and temporal things as their portion. "This is our portion, and this our lot" (Wis 2:9). But the saints have God himself as their portion. "The Lord is my portion" (Lam 3:24). "The Lord is the portion of my inheritance" (Ps 15:5). Therefore he says: "Who has made us worthy," etc. And he adds, "Of the lot (sors)," because things are divided in two ways: sometimes by choice, when one chooses this part and another that part; sometimes by lot. "The lot suppresses contentions" (Prov 18:18). This portion, however, falls to the saints not by their own choice ("You have not chosen me: but I have chosen you" (John 15:16)), but because God himself chose you. For casting a lot is nothing other than committing something to divine judgment.

A lot is of three kinds: consultory, divinatory, and divisory. The first is not evil in temporal matters; the second is vain and evil; the third is sometimes permitted in matters of necessity, but this one is in itself the possession of light. "He inhabits light inaccessible" (1 Tim 6:16). "He hides the light in his hands," etc. (Job 36:32). And from this portion follows the effect of grace, namely, translation from darkness to light.

And therefore:

first, he posits the translation;
second, the manner in which men are slaves to sin prior to grace.

For since sin is darkness, they are therefore in the power of darkness, either of demons or of sins. "Against the rulers of the world of this darkness," etc. (Eph 6:12). "Shall the captivity be taken from the mighty," etc. (Isa 49:24–25). "And has translated us," etc., that is, so that we might be the kingdom of God. "My kingdom is not of this world," etc. (John 18:36). And this happens when we are freed from sin. "You have made us to our God a kingdom," etc. (Rev 5:10). Or literally, to eternal life. "The kingdom of heaven is at hand" (Matt 3:2; 4:17; 10:7). And this is what he means by: "The kingdom of the Son of his love." Love, as Augustine says in the Gloss, is sometimes said of the Holy Spirit, who is the love of the Father and the Son.

But if love were always taken personally in this way, then the Son would be the son of the Holy Spirit; rather, sometimes it is said essentially, as stated in the Gloss. Thus, he is called the Son of his love, that is, his beloved Son, or the Son of his essence.

But is this true? Is the Son the son of the Father’s essence? It must be said that if the genitive designates the relationship of an efficient cause, it is false, because the essence neither generates nor is generated. But if it designates the form, that is, having his essence quasi-materially—just as something is said to be "of excellent form," that is, having an excellent form—then it is true. "The Father loves the Son, and he has given all things into his hand" (John 3:35).

§ 14

Next, when he says, "In whom we have" (Col 1:14), etc., he shows the manner of the translation. For a man existing in sin was held subject in two ways: first, by servitude. "Whosoever commits sin, is the servant of sin" (John 8:34). Second, he was liable to punishment, and turned away from God. "Your iniquities have divided between you and your God, and your sins have hid his face from you that he should not hear" (Isa 59:2). Christ removes these two things, because, insofar as he is man, he was made a sacrifice for us, and redeemed us in his blood. Therefore he says: "In whom we have redemption." "You are bought with a great price" (1 Cor 6:20). But insofar as he is God, we have through him the remission of sins, because the guilt of sin was dissolved through him.

Lecture 4: Christ the Image of God and Firstborn of Creation (1:15–17)

He commends the author of grace, who is Christ, who is also commended by comparison to God, and to the whole of creation.

Colossians 1:15–17

15. "Who is the image of the invisible God, the firstborn of every creature." [Col 1:15]

16. "For in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers: all things were created by him and in him." [Col 1:16]

17. "And he is before all, and by him all things hold together." [Col 1:17]

§ 15

After having recounted the special and universal benefits of grace above, he now commends the author of this grace, namely, Christ.

First, by comparison to God;
second, generally by comparison to the whole of creation, where he says, "The firstborn";
third, specially by comparison to the Church, where he says, "And he is the head" (Col 1:18).

Regarding the first point, it must be noted that God is called invisible because he exceeds the visual capacity of any created intellect, such that no created intellect can attain to his essence by natural knowledge. "Behold, God is great, exceeding our knowledge" (Job 36:26). "He inhabits light inaccessible" (1 Tim 6:16). Therefore, he is seen by the blessed out of grace, not out of nature. The reason for this is assigned by Dionysius (cf. Divine Names I.4), because all knowledge terminates at something existing, that is, at some nature participating in being. God, however, is being itself; he is not participating in being, but is participated being, and therefore he is unknown. The Son, then, is the image of this invisible God. But we must see how he is called the image of God, and why God is called invisible.

Indeed, three things belong to the essence of an image: there must be a likeness; it must be drawn or expressed from the thing with which it shares a likeness; and it must be drawn in a way that pertains to the species or the sign of the species. For if there are two similar things, and neither is derived from the other, we do not call either the image of the other, just as an egg is not called the image of an egg. Therefore, "image" is derived from imitation. Also, if there is a likeness, but not regarding the species or the sign of the species, then it is not called an image either—just as in a man there are many accidents, like color, quantity, and the like, and he is not called an image according to any of these. But if it assumes his figure, it can be an image, because figure is a sign of the species; a son is like his father, and a father is like his son, but the son has this from the father, while the father does not have it from the son. Therefore, strictly speaking, we call the son the image of the father, and not vice versa, because this likeness is drawn and derived from the father. Furthermore, this likeness is according to species, because the Son in the Godhead is represented in a certain way, albeit deficiently, by the word of our mind.

Now, the word of our mind occurs when we actually form the form of a thing of which we have knowledge, and we signify this by an exterior word. And this word thus conceived is a certain likeness of the thing which we hold in our mind, and it is alike according to species. Therefore, the Word of God is called the image of God.

Regarding the second point, it must be known that the Arians misunderstood this word, judging the image of God according to the images made by the ancients, so that they might see in them their dear ones who were taken from them—just as we also make images of the saints, so that those we do not see in substance, we may see in an image. Therefore, they say that being invisible is proper to the Father, while the Son is the first visible thing, in whom the goodness of the Father is manifested, as if the Father were truly invisible, but the Son visible, and thus they would be of a different nature. But the Apostle excludes this (Heb 1:3), saying: "Who being the brightness of his glory, and the figure of his substance," etc. And thus he is the image not only of the invisible God, but he himself is also invisible like the Father.

"Who is the image of the invisible God" (Col 1:15).

§ 16

Next, when he says, "The firstborn," etc., he commends Christ by comparison to creation.

First, he does this;
second, he explains it, where he says, "For in him."

Regarding the first point, it must be known that the Arians understand this as if he were called firstborn because he is the first creature; but this is not the meaning here, as will become clear. Therefore, two things must be seen: how this image is begotten, and how he is the firstborn of creation. Regarding the first point, it must be known that in every thing, generation is according to the mode of its being and its nature. For there is one mode of generation in humans, another in plants, and so on for others. The nature of God, however, is his very act of understanding, and so his generation, or intellectual conception, must be the generation or conception of his nature. In us, however, an intelligible conception is not the conception of our nature, because in us understanding and our nature are different things.

Therefore, since this image is the Word and the conception of the intellect, we must say that he is the offspring of the nature, and thus of necessity begotten, because he receives his nature from another. Second, we must see how he is called firstborn. For God does not know himself and creatures through something else, but knows all things in his essence, as in their first effective cause. The Son, however, is the intellectual conception of God according as he knows himself, and consequently every creature. Therefore, insofar as he is begotten, he appears as a certain Word representing the whole creation, and he himself is the principle of every creature. For if he were not begotten in this way, the Word of the Father would only be the firstborn of the Father, but not of creation. "I came out of the mouth of the Most High, the firstborn before all creatures," etc. (Sir 24:5).

§ 17

Next, when he says, "For in him," etc., he explains what he had said, namely, that he is the firstborn, because he is begotten as the principle of creation.

He does this concerning three things:

First, concerning the creation of things;
second, concerning their distinction, where he says, "In heaven" (Col 1:16);
third, concerning their preservation in being, where he says, "And by him all things" (Col 1:17), etc.

He says, therefore: He is the firstborn of creation, because he is begotten as the principle of every creature. Therefore he says: "For in him," etc. Concerning this, it must be known that the Platonists posited Ideas, saying that every thing was made by participating in an Idea, for instance, of a man or of some other species. In place of these Ideas, however, we have one thing, namely, the Son, the Word of God. For an artisan makes an artifact by making it participate in the form conceived in his mind, as if wrapping it in exterior matter: just as it might be said that a builder makes a house through the form of the thing he has conceived in his mind. And so God is said to make all things in his Wisdom, because the Wisdom of God relates to created things just as the art [page 120] of the builder relates to the house that is made.

Now, this form and wisdom is the Word, and therefore all things were created in him as in a certain exemplar ("He spoke, and they were made" (Ps 32:9; cf. Gen 1:3)); because in his eternal Word he created all things so that they might be made.

§ 18

Regarding the distinction of things, it must be known that some, such as the Manichees, erred by saying that these earthly bodies, because they are corruptible, were made by an evil god, while heavenly bodies, because they are incorruptible, were made by the good God, namely, the Father of Christ. But they lie, because both were created in the same one. Therefore he says: "In heaven" (Col 1:16), etc. And this is a distinction according to the parts of corporeal nature. "In the beginning," that is, in the Son, "God created," etc. (Gen 1:1). The Platonists also say that God created invisible creatures, namely angels, directly, and through the angels he created corporeal natures. But this is excluded here, because it says: "Visible and invisible." Regarding the first, Hebrews 11: "By faith we understand that the world was framed, that from invisible things visible things might be made" (Heb 11:3).

Regarding the second, Sirach 43: "We have seen but a few of his works, but the Lord has made all things," etc. (Sir 43:36). Now, this distinction is according to the nature of the creatures. The third distinction is of order and degree among invisible things, when he says: "Whether thrones," etc. The Platonists also err here: for they said that there are different perfections in things, and they attributed each one to a single first principle, and according to the orders of those perfections they posited orders of principles. For instance, they posited a first being, from which all things participate in being, and that principle from this, namely, a first intellect, from which all things participate in understanding, and another principle of life, from which all things participate in living. But we do not posit it this way; rather, from one single principle things have whatever perfection is in them.

Therefore he says: "Whether thrones," etc.; as if to say: They do not depend on other subordinated principles, but upon him alone, the one Word, God. But what does it mean when Ephesians 1:21 says: "And gave him to be head," etc., where there seems to be a certain diversity from these? Solution: Here he enumerates them in descending order, because he shows the progression of creation from God; there he lists them in ascending order, because he shows that the Son of God, as man, is above all creatures. Nevertheless, there principalities are placed under powers, and virtues between dominations and powers, while here principalities are above powers, and principalities are the middle term between dominations and powers. According to this, there are different opinions between Gregory and Dionysius. For Dionysius (cf. Celestial Hierarchy VI–IX) orders them as stated in Ephesians, because in the second hierarchy he places dominations, virtues, and powers.

Gregory, however, orders them as found here, because in the second hierarchy he places dominations, principalities, and powers, and in the third, virtues, archangels, and angels. But it must be known that, as Gregory and Dionysius both say, these spiritual gifts, from which these orders are named, are common to all; nevertheless, some are named from certain gifts, and others from others. The reason for this is drawn from the teachings of the Platonists, because everything that belongs to something belongs to it in three ways: either essentially, or participatively, or causally. Essentially indeed is what belongs to a thing according to the proportion of its nature, such as "rational" for a human being. Participatively is what exceeds its nature, yet it participates in something of it, though imperfectly, such as "intellectual" for a human being, which is above the rational, and is essential to angels, yet a human participates in this same thing somewhat.

Causally is what belongs to a thing in a supervening way, such as artificial things for a human being, because they are not in him as in matter, but by way of art. Now, each thing is named only from that which belongs to it essentially. Hence, a human being is not called intellectual or artificial, but rational. Regarding the said gifts in the angels, those that belong to the higher angels essentially, belong to the lower angels participatively; whereas those that belong to the lower angels essentially, belong to the higher angels causally. Therefore, the higher angels are named from the higher gifts. Now, the highest thing in a spiritual creature is that it touches God, and in a certain way participates in him. Therefore, the higher ones are named from the fact that they touch God. Seraphim, as it were burning for God or kindling; Cherubim, as it were knowing God; Thrones, as it were having the seated God within themselves.

For something can participate from another in three ways: In one way, by receiving the property of its nature; in another way, by receiving it through the mode of cognitive intention; in another way, by being subservient to its power in some manner. Just as someone participates in the medical art from a physician, either because he receives the art of medicine in himself, or he receives knowledge of the medical art, or because he is subservient to the art of medicine. The first is greater than the second, and the second than the third. Now, in Sacred Scripture, something divine is signified by fire. "The Lord your God is a consuming fire," etc. (Deut 4:24). Therefore, the highest order is called Seraphim, as it were burning for God, and containing a certain divine property. The second order is the Cherubim, following him cognitively.

And the third, the Thrones, being subservient to his power. The other orders, however, are not named from touching God, but through some operation of his. And some act as directors, and thus are the Dominations. Others act as executors; and of these, some are more principal, such as the Principalities. "The princes went before," etc. (Ps 67:26). Others are according to execution: if they execute over spiritual creatures, they are the Powers, who restrain demons; if over natural things, they are the Virtues, who work miracles; if over human beings, they are Archangels for great matters; if Angels, for the smallest matters. And so, concluding, he says: "All things by him," as through an effective cause, "and in him," as through an exemplar cause. "All things were made by him," etc. (John 1:3).

But someone might say: Are all things eternal, then? Therefore the Apostle, as if answering this, says no, but rather he is before all things, namely, times and other things. "The Lord possessed me in the beginning of his ways, before he made anything from the beginning," etc. (Prov 8:22). Or before them in dignity. "Who is like to God," etc. (Ps 82:2; cf. Ps 85:8).

Regarding preservation, he says: "And by him all things hold together" (Col 1:17), that is, are preserved. For God relates to things just as the sun relates to the moon, which, when it withdraws, causes the light of the moon to fail. Thus, if God were to withdraw his power from us, all things would fail in a moment. "Upholding all things by the word of his power" (Heb 1:3).

Lecture 5: Christ the Head of the Church and Reconciler (1:18–23)

He commends Christ by comparison to the whole Church, and finally commends him in relation to the Church of the Colossians.

Colossians 1:18–23

18. "And he is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things he may hold the primacy:" [Col 1:18]

19. "Because in him, it has well pleased the Father, that all fullness should dwell;" [Col 1:19]

20. "And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven." [Col 1:20]

21. "And you, whereas you were some time alienated and enemies in mind in evil works," [Col 1:21]

22. "Yet now he has reconciled in the body of his flesh through death, to present you holy and unspotted, and blameless before him," [Col 1:22]

23. "If so you continue in the faith, grounded and settled, and immovable from the hope of the gospel which you have heard, which is preached in all the creation that is under heaven." [Col 1:23]

§ 19

After the Apostle has commended Christ by comparison to God and to the whole creation, here he commends him in comparison to the Church.

First, generally;
second, specially regarding the Colossians, where he says, "And you, whereas you were" (Col 1:21);
third, regarding his own person singularly, where he says, "Whereof I am made" (Col 1:23).

Regarding the first point, he does two things, because:

first, he proposes the relationship of Christ to the whole Church;
second, he explains it, where he says, "Who is the beginning" (Col 1:18).

He says, therefore: This Christ, in whom we have redemption, is the firstborn of creation. But according as he is such, he is made the head of the Church, and two things present themselves here to be explained.

First, how the body is the Church;
second, how Christ is the head.

The Church is called a body according to the likeness of a single human being, and this in two ways: namely, both regarding the distinction of members ("He gave some apostles, and some prophets," etc. (Eph 4:11)), and regarding services, which, although they are distinct, nevertheless one serves another ("That the members might be mutually careful one for another" (1 Cor 12:25); "Bear one another’s burdens," etc. (Gal 6:2)). Moreover, just as one body is constituted from the unity of the soul, so the Church from the unity of the Spirit. "One body and one Spirit" (Eph 4:4). "For we, being many, are one bread, one body," etc. (1 Cor 10:17). There is also another consideration of the members to the head of the Church, namely, to Christ.

For Christ himself is the head of the Church. "You are the lifter up of my head," etc. (Ps 3:4). And he explains what it means to be the head, saying: "Who is the beginning," etc.; for the head has three privileges with respect to the other members.

First, it is distinguished from the others by the order of dignity, because it is the beginning and the presider;
second, in the fullness of the senses, which are all in the head;
third, in a certain influx of [page 122] sense and movement to the members.

And therefore:

first, he shows how Christ is the head by reason of dignity;
second, by reason of the fullness of graces, where he says, "Because in him it has well pleased" (Col 1:19);
third, by reason of influence, where he says, "And through him" (Col 1:20).

The Church indeed has a twofold state: namely, of grace in the present, and of glory in the future, and it is the same Church, and Christ is the head according to both states: because he is first in grace, and first in glory.

Regarding the first point, he says: "Who is the beginning," because not only is he in grace according as he is man, but also all are justified by the faith of Christ. "By the obedience of one man, many shall be made just" (Rom 5:19). And therefore he says: "Who is the beginning," namely, of justification and grace in the whole Church, because even in the Old Testament some were justified by the faith of Christ, "I am the beginning, who also speak to you" (John 8:25). "With you is the principality," etc. (Ps 109:3). Furthermore, he is the beginning regarding the state of glory. Thus he says: "The firstborn from the dead." For since the resurrection of the dead is like a certain second generation, because man is restored in it to eternal life ("In the regeneration, when the Son of man shall sit," etc. (Matt 19:28)), and Christ is first before all others, therefore he is the firstborn from the dead, that is, of those who are begotten through the resurrection.

But against this is the case of Lazarus in John 11 (John 11:43–44). I answer: It is said that Lazarus and others did not rise to that immortal life, but to a mortal one; but "Christ rising again from the dead, dies now no more" (Rom 6:9), as stated in Romans 6. "The firstborn of the dead," etc. (Rev 1:5). "But now Christ is risen from the dead, the firstfruits of them that sleep" (1 Cor 15:20). And this is so that in all things he himself might hold the primacy: regarding the gifts of grace, because he is the beginning; regarding the gifts of glory, because he is the firstborn. "In every nation, and in every people I have had the chief rule," etc. (Sir 24:9).

§ 20

Next, when he says, "Because in him" (Col 1:19), etc., he shows the dignity of the head regarding the fullness of all graces. For other saints had divisions of graces, but Christ had all of them. Therefore he says: "Because in him," etc. The individual words have their own weight. "It has well pleased" indicates that the gifts of the man Christ were not from fate or merits, as Photinus says, but from the good pleasure of the divine will assuming this man into the unity of the Person. "This is my beloved Son," etc. (Matt 3:17). Furthermore, he says "all," because some have this gift, and others that one. "He has given all things into his hands" (John 13:3). Additionally, he says "fullness," because someone might have had some gift, but not its fullness, or virtue, because perhaps he failed in something unwillingly.

But John 1 says of Christ (John 1:14): "We saw him full of grace and truth." Sirach 24: "My abode is in the full assembly of saints" (Sir 24:16). He also says, "dwell." For others received the use of grace for a time, because the spirit of the prophets is not always present to the prophets, but in Christ it is habitual, because the mastery of this fullness is always at will in Christ. "Upon whom you shall see the Spirit descending, and remaining upon him," etc. (John 1:33).

§ 21

Next, when he says, "And through him" (Col 1:20), etc., he shows that Christ is the head of the Church by reason of influence. And this is the third reason for the head.

First, he shows the influx of grace;
second, he explains what he had said, where he says, "Making peace."

He says therefore, first: I say that it has well pleased the Father not only regarding the fact that he should have it in himself, but also that through him it should flow down to us. Hence he says: "And through him to reconcile all things unto himself." "God was in Christ, reconciling the world to himself" (2 Cor 5:19). He then explains what kind of reconciliation this is, and how all things are reconciled. Now, in reconciliation, two things must be considered: First, that in which those who are reconciled agree. For those in discord have divergent wills. Those reconciled, however, consent in some one thing. And thus wills previously in discord find concord in Christ. And these are the wills of men, of God, and of angels. Of men, because Christ is man; of God, because he is God.

Furthermore, there was discord between Jews who wanted the law, and Gentiles who did not want the law; but Christ brings both into concord, because he is from the Jews, and because he absolved the observances of the law. And this concord was made through blood, etc. For between God and man the cause of discord was sin; between Jews and Gentiles, it was the law. Christ, through the cross, destroyed sin and fulfilled the law. And thus he removed the cause of discord. "You are come to mount Zion, and to the city of [page 123] the living God, the heavenly Jerusalem," etc. (Heb 12:22). And thus we are reconciled. And in this way, peace is made, "both as to the things that are in heaven," such as angels and God, "and the things that are on earth," namely, Jews and Gentiles.

For this reason, at Christ’s birth it is said (Luke 2:14): "Glory to God in the highest, and on earth peace to men," etc. Also, at his resurrection he said: "Peace be to you," etc., as recorded in John 20 (John 20:19, 21, 26). "For he is our peace, who has made both one," etc. (Eph 2:14).

§ 22

Next, when he says, "And you" (Col 1:21), etc., he presents the commendation of Christ through the gifts bestowed upon them.

Here:

first, he recounts their past state;
second, Christ’s benefit, where he says, "Yet now" (Col 1:22), etc.;
third, what is required of them, where he says, "If so you continue" (Col 1:23), etc.

Their past state involved three evils. Regarding the intellect, they were ignorant; regarding affection, enemies of justice; regarding action, in many sins.

Regarding the first point he says: "Alienated," etc. Regarding the second: "And enemies in mind," according to one reading; and he shows the defect of the wisdom that the Jews preached about the one God. "They loved darkness rather than the light" (John 3:19).

But were they bound to the Law of Moses? It must be said that they were, concerning the worship of the one God. Or "alienated in mind," that is, by choice contradicting him out of malice. "Who as it were on purpose have revolted from him" (Job 34:27).

Regarding the third point he says: "In evil works." "For their works were evil," etc. (John 3:19).

§ 23

Next, when he says, "Yet now" (Col 1:22), he posits the benefits of Christ. The first is reconciliation in his body. And he says: "In the body of his flesh," not because the body is one thing and the flesh another, but to show that he assumed a body in the reality of nature. "And the Word was made flesh," etc. (John 1:14). And it was this same body of flesh, that is, mortal. "God sending his own Son, in the likeness of sinful flesh," etc. (Rom 8:3). The second is sanctification. Hence he says: "To present you holy." "Jesus, that he might sanctify the people," etc. (Heb 13:12). The third is washing from sins, where he says: "And unspotted." "The blood of Christ, who by the Holy Spirit offered himself unspotted to God, shall cleanse our conscience," etc. (Heb 9:14). Likewise regarding the future, where he says: "And blameless." "Be diligent that you may be found before him unspotted and blameless in peace," etc. (2 Pet 3:14). And he adds: "Before him." "Man sees those things that appear, but the Lord beholds the heart" (1 Sam 16:7). He requires from us firmness of faith and hope; therefore he adds, saying: "If so you continue in the faith, grounded" (Col 1:23).

Faith is like a foundation; from its firmness the entire structure of the Church is made firm. Also, "and settled" in hope, not moved by themselves, "and immovable," as if not falling away from hope through others. From the hope, I say, "of the gospel," that is, which the gospel gives concerning the goods of the kingdom of heaven. "Do penance, for the kingdom of heaven is at hand" (Matt 4:17). Nor is there an excuse, because it was preached, namely, by the Apostles. He uses the past tense for the future because of its certainty. "In all the creation that is under," etc., that is, to every new creature, that is, the faithful for whom it was prepared.

Lecture 6: Paul’s Ministry and Sufferings (1:23–29)

He calls himself a faithful minister of the Gospel, which has now been manifested, although it was hidden from ages, and for which he also glories to suffer chains.

Colossians 1:23–29

"Whereof I Paul am made a minister." [Col 1:23]

24. "Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church:" [Col 1:24]

25. "Whereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfill the word of God:" [Col 1:25]

26. "The mystery which has been hidden from ages and generations, but now is manifested to his saints," [Col 1:26]

27. "To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory." [Col 1:27]

28. "Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus." [Col 1:28]

29. "Wherein also I labor, striving according to his working which he works in me in power." [Col 1:29]

§ 24

After he commended Christ in comparison to God and to the universal creation, to the whole Church, and to the Colossians themselves, here he commends him in comparison to himself, showing that he is his minister.

First, he states his ministry;
second, he shows his fidelity in ministering, where he says, "Who now rejoice" (Col 1:24);
third, the greatness of the ministry, where he says, "Whereof I am made."

He says, therefore: I say that it "is preached in all the creation, whereof," of which gospel, "I am made a minister" of preaching, not by my own authority, but offering the ministry of [page 124] preaching. "Let a man so account of us as of the ministers of Christ, and the dispensers," etc. (1 Cor 4:1). But he is a faithful minister, which is evident because he does not shrink from suffering dangers to execute it diligently.

Hence:

first, he shows with what affection he endures sufferings;
second, with what fruit, where he says, "And fill up," etc.

With a joyful affection indeed, because "who now rejoice," etc., "for you," that is, for your benefit. "Whether we be in tribulation, it is for your exhortation and salvation," etc. (2 Cor 1:6). And because of the joy of eternal life that I expect from it, which is the fruit of his ministry. "Count it all joy, my brethren, when you shall fall into various temptations, knowing," etc. (Jas 1:2–3). "Yea, and if I be made a victim upon the sacrifice of your faith, I rejoice, and congratulate," etc. (Phil 2:17). And also with this fruit, "that I may fill up" those things "that are wanting of the sufferings of Christ." On the surface, these words could have a bad interpretation, namely, that Christ’s passion was not sufficient for redemption; but that the sufferings of the saints were added to complete it.

But this is heretical, because the blood of Christ is sufficient for the redemption even of many worlds. "He is the propitiation for our sins," etc. (1 John 2:2). Rather, it must be understood that Christ and the Church form one mystical person, whose head is Christ, and whose body is all the just: and every just person is like a member of this head. "And members of member" (1 Cor 12:27). Now, God has ordained in his predestination how much merit there ought to be throughout the whole Church, both in the head and in the members, just as he also predestined the number of the elect. And among these merits, primarily, are the sufferings of the holy Martyrs. The merits of Christ, namely the head, are infinite, but each saint exhibits some merits according to his own measure.

Therefore he says: "I fill up those things that are wanting of the sufferings of Christ," that is, of the whole Church, whose head is Christ. "I fill up," that is, I add my measure. And this "in my flesh," that is, I myself suffering. Or "which" sufferings "are wanting in my flesh." For this was lacking, that just as Christ had suffered in his own body, so he should suffer in Paul, his member, and similarly in others. And "for his body," which is the Church, which was to be redeemed by Christ. "That he might present it to himself a glorious church, not having spot or wrinkle" (Eph 5:27). Thus also all the saints suffer for the sake of the Church, which is strengthened by their example. The Gloss: "Sufferings are still lacking, because the storehouse of the Church’s merits is not full, nor will it be filled until the world has ended." A storehouse (paritoria) is a vessel, or house, where many things are brought in together.

§ 25

Next, when he says, "Whereof I am," etc., he shows the dignity of his ministry in three ways.

First, from the matter of its adoption;
second, from the end to which it is directed, where he says, "That you may be filled" (Col 1:9), etc.;
third, from its use, where he says, "Whom we preach," etc.

But someone might say: Is this ministry great? And he answers, saying: It is so, because it was handed over to me according to a dispensation. Which can be explained in two ways. Actively; and thus the sense is: That is, so that I might dispense divine things to you, handing them down faithfully, and this power was given to me. Or passively, and then the sense is: That is, according as it was dispensed to me by God. "He gave some indeed apostles, and some prophets," etc. (Eph 4:11). "Separate me Barnabas and Paul for the work whereunto I have taken them," etc. (Acts 13:2). Behold what the end is—certainly not money, nor personal glory, but something great, for which I received it, because "that I may fulfill" (Col 1:25), etc.

First, he shows the dignity of that for which he received it;
second, he shows what that is, which is Christ.

First, he commends its greatness from its widespread preaching, its being hidden, and its manifestation. It is undertaken for the conversion of the Gentiles. Hence "that I may fulfill the word," not of preaching, but the eternal dispensation of God, that is, so that by my preaching I may show fulfilled the word of God, that is, the dispensation, preordination, and promise of God concerning the Incarnation of the Word of God; or the eternal dispensation of God by which he disposed that the Gentiles should be converted to the true faith of God through Christ. And this had to be fulfilled. "Has he said then, and will he not do? Has he spoken, and will he not fulfill?" (Num 23:19). "The word that shall go out of my mouth shall not return to me void, but it shall do whatever I please, and shall prosper," etc. (Isa 55:11).

But he disposed that this should be fulfilled through Paul’s ministry. Thus he says: "That I may fulfill this mystery," namely, insofar as it is a hidden thing; because the mystery which is hidden is this word. "My secret to myself," etc. (Isa 24:16). "Which has been hidden from ages" (Col 1:26), that is, from the beginning of the ages, and from "all" generations of men, who could not know this. "What is the dispensation of the mystery which has been hidden from eternity in God" (Eph 3:9). For even if the ancient philosophers seem to have said some things about the deity of Christ, whether proper or appropriated, just as Augustine found in the books of Plato (Confessions VII.9.13–14): "In the beginning was the Word" (John 1:1), etc., nevertheless, that "the Word was made flesh" (John 1:14), no one could know.

But you say: Was it not known through the prophets?

I answer: It must be said that it was, yet insofar as it pertained to the gospel, or not as openly as the Apostles knew it.

§ 26

Next, when he says, "But now" (Col 1:26), etc., he discusses its manifestation.

First, he shows to whom it was manifested;
second, he shows why it was manifested to them, where he says, "To whom God would" (Col 1:27).

He says, therefore: "But now is manifested," namely, in the time of grace. "Behold, now is the acceptable time; behold, now is the day of salvation" (2 Cor 6:2). Now, this is the knowledge of the saints. "She gave him the knowledge of holy things," etc. (Wis 10:10). "He shows his friend concerning it," etc. (Job 36:33). But this is not because of their good pleasure, but because of his good pleasure. Hence he says: "To whom God would," etc. "All things whatsoever I have heard of my Father, I have made known to you" (John 15:15). And he adds: "You have not chosen me, but I have chosen you," etc. (John 15:16). "Yea, Father; for so it has seemed good in your sight" (Matt 11:26). "Make known the riches of the glory of this mystery," because by the very fact that these things were hidden, God appears abundantly glorious.

For formerly God was known in Judea, but through this sacrament of the conversion of the Gentiles, the glory of God is made known throughout the whole world. "I have glorified you," etc. (John 17:4). "And this among the Gentiles," namely, that it is fulfilled in them. "We glory in the hope of the glory of the sons of God" (Rom 5:2). And (Rom 11:33): "O the depth of the riches of the wisdom and of the knowledge of God!" This word is "which is Christ," that is, what we obtain through Christ, namely, "the hope of glory," which formerly seemed promised only to the Jews. "They were astonished… that the grace of the Holy Spirit was poured out upon the Gentiles also," etc. (Acts 10:45). "Being justified therefore by faith, let us have peace," etc. (Rom 5:1). And afterward: "And glory in the hope of the glory of the sons of God," etc. (Rom 5:2).

"The root of Jesse, who stands for an ensign of the people," etc. (Isa 11:10). Thus, therefore, the origin and end of the ministry are shown. But he adds its use, when he says: "Whom we" (Col 1:28), etc.

And concerning this he does three things, because:

first, he shows its use;
second, its fruit, where he says, "That we may present," etc.;
third, the help granted to him to achieve this use, where he says, "Wherein also I labor" (Col 1:29).

Its use is to announce Christ. And he states the use and the manner of using it. "Declare his doings among the Gentiles," etc. (Ps 9:12). "That which we have seen and have heard, we declare unto you," etc. (1 John 1:3). The manner is stated where he says, "Admonishing," etc., which is perfect announcement, because to every man, not only to Jews. "Teach all nations," etc. (Matt 28:19). Its manner is also to teach truth, and to refute falsehood. And therefore he says: "Admonishing every man," or infidels in life. "The weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels," etc. (2 Cor 10:4–5). "And teaching every man in all wisdom," namely, which is the knowledge of God.

"For to know you is perfect justice: and to know your justice, and your power, is the root of immortality," etc. (Wis 15:3). And (1 Cor 2:6): "We speak wisdom," etc. Now, the fruit here is that men are led to perfection. Therefore he says: "That we may present every man," namely, of whatever condition, "perfect," not in the law, but in Christ. "Be you therefore perfect," etc. (Matt 5:48). But is everyone bound to perfection? No, but the intention of the preacher ought to be directed to this. Now, there is a twofold perfection of charity. One is by necessity of precept, namely, that one admits nothing in the heart contrary to God. "You shall love the Lord your God with your whole heart," etc. (Matt 22:37).

The other is by necessity of counsel, that one abstains even from licit things, and this is the perfection of supererogation. But for this he had help from God. Therefore he says: "Wherein I labor, striving" against infidels and sinners. "Labor as a good soldier of Christ," etc. (2 Tim 2:3). Also (2 Tim 4:7): "I have fought a good fight," etc. And this according to his working. "The grace of God with me" (1 Cor 15:10). "Which he works in me," [page 126] because God does this in me in the power of miracles, namely by supplying the power. "Stay in the city, till you are endued with power from on high" (Luke 24:49).

CHAPTER 2

Lecture 1: Paul’s Concern and the Treasures of Wisdom in Christ (2:1–4)

He declares himself concerned about their state, desiring to be seen by them, so that he may console them and protect them against heretics.

Colossians 2:1–4

1. "For I would have you know, what manner of care I have for you and for them that are at Laodicea, and whosoever have not seen my face in the flesh:" [Col 2:1]

2. "That their hearts may be comforted, being instructed in charity, and unto all riches of fullness of understanding, unto the knowledge of the mystery of God the Father and of Christ Jesus:" [Col 2:2]

3. "In whom are hid all the treasures of wisdom and knowledge." [Col 2:3]

4. "Now this I say, that no man may deceive you by loftiness of words." [Col 2:4]

§ 27

Above he commended the state of the faithful, which is of grace, and its author, namely Christ; here he protects them against things contrary to this state.

First, against corrupting doctrine;
second, against perverse morals, in chapter 3, where he says: "Therefore, if you be risen with Christ" (Col 3:1).

Regarding the first point he does two things, because:

first, he shows his concern for their state;
second, he protects them against bad doctrine, where he says, "Now this I say" (Col 2:4).

The first part is again divided into three sections.

Because:

first, he sets forth his concern;
second, the persons for whom he is concerned, where he says, "For you" (Col 2:1);
third, what he is concerned about, where he says, "That they may be comforted" (Col 2:2).

He says, therefore: "For I would have you know what manner of care I have," namely, a great one. And this belongs to a good prelate. "He that rules, with carefulness" (Rom 12:8). "There were in the same country shepherds watching, and keeping the night watches over their flock" (Luke 2:8). And not only for those converted by him and present to him, but also for others. Hence he says: "For you," namely, whom I have not seen bodily, but mentally, and not only for those, but also for those who have not seen, etc. He was indeed concerned for the whole world. "For in the priestly robe of Aaron was the whole world," etc. (Wis 18:24). So it was in the mind of the Apostle.

"Besides those things which are without, my daily instance, the solicitude for all the churches," etc. (2 Cor 11:28). But for whom is he more concerned?

I answer, for those he has not seen, in a certain respect, because he did not know what was happening among them, but not in an absolute sense.

Next, when he says, "That they may be comforted," he shows what he is concerned about, namely, their consolation.

First, he states this;
second, how this can be had, where he says, "Instructed."

He says, therefore: "That they may be comforted," that is, they may have spiritual consolation through me, which good is the maker of consolation. For it is the maker of joy, so that one who is saddened by one thing may be comforted by another equally good thing. Now, two things comfort us: meditation on wisdom. "Her thought will be an address to my weariness" (Wis 8:9). The other is prayer. "Is any of you sad? Let him pray. Is he cheerful in mind? Let him sing" (Jas 5:13).

Consequently, when he says, "Instructed," etc., he states specifically the instruction of wisdom. There is a double reading here, namely, the one stated, and the one found in the Gloss like this: "That the hearts of those instructed may be comforted" (Col 2:2), etc., to know, etc. And the sense is the same. Therefore, the instruction of wisdom comforts against temporal evils. But here he must be instructed about the way, and therefore he says "in charity," which is the way to God. "And I show unto you yet a more excellent way: If I speak with the tongues," etc. (1 Cor 12:31–13:1). "Instructed," therefore, "in charity" by which God loves us, and by which we love him. For both comfort us: that the Lord loves us.

"I live," etc. And afterward: "Who loved me, and delivered himself for me," etc. (Gal 2:20). "Rich in mercy, for his exceeding charity wherewith he loved us," etc. (Eph 2:4). Likewise, because we love God, we are comforted, because it is the consolation of a friend if one endures evils for him. "And if evils come to me, I will bear them for his sake" (Sir 22:31). And he adds: "And unto all riches," that is, in every capacity. For our intellect is in potency to know something; but the intellect of an angel in its creation was filled with the knowledge of intelligible things. Therefore, science must supervene upon our human intellect, either through discipline; but this is insufficient, because something can never be known in this way to such an extent that it fills its capacity; or through divine revelation and the gift of God.

And this is sufficient. "The Lord filled him with the spirit of wisdom and understanding," etc. (Sir 15:5). Therefore he says: "Fullness [page 127] of understanding," that is, into abundance. "What is richer than wisdom?" (Wis 8:5). "The riches of salvation are wisdom and knowledge" (Isa 33:6). "Instructed," therefore, "in the abundance" of divine wisdom, which abundance fills the intellect. And this we will have by knowing God. And therefore he says: "Unto the knowledge of the mystery," etc., that is, to know the truth of this hidden sacrament, namely, that God is the Father of Jesus Christ. Or of the mystery of God the Father, which is Christ. Therefore it is said in Matthew 11 concerning the apostles: "You have hid these things from the wise and prudent, and have revealed them to little ones" (Matt 11:25).

Or in the knowledge of the eternal generation and incarnation of Christ. "To think therefore upon her is perfect understanding" (Wis 6:16). Augustine: "Blessed is he who knows you, unhappy is he who does not know you" (cf. Confessions V.4.7). Through the knowledge of God man has all fullness. "This is eternal life: that they may know you, the only true God," etc. (John 17:3).

§ 28

But is the intellect filled through the knowledge of Christ?

I answer yes, because "in him are all the treasures," etc. God has the knowledge of all things, and this knowledge is compared to a treasure. "For she is an infinite treasure to men," etc. (Wis 7:14). A treasure is gathered riches, but when poured out they are not called a treasure, but rather those that are in one place. For God poured out his wisdom upon all his works (Sir 1:9–10). And according to this it does not have the character of a treasure, but according as these principles are united in one thing, namely, divine wisdom, and all such treasures are in Christ. For wisdom is the knowledge of divine things, while science is the knowledge of creatures. Now whatever can be known about God pertaining to wisdom, God knows all of it abundantly in himself.

Likewise, whatever can be known about creatures, he knows supereminently in himself. Now whatever is in the wisdom of God is in his one Word, because by one simple act of intellect he knows all things, for in him there is no science in potency or in habit. And therefore in this Word are all the treasures, etc. But he adds: "Hidden," because when something is hidden from me, it happens in two ways: either because of the weakness of my intellect, or because of an opposing veil, just as someone does not see a candle, either because he is blind, or it is veiled. Thus in the Word of God are all the treasures of wisdom and knowledge, but they are hidden from us who do not have clear eyes, but bleary ones.

"Yet a little while, the light is among you" (John 12:35). And because it is veiled by a double veil: first, of creatures, because our intellect now cannot attain to that knowledge except through the likeness of creatures. "The invisible things of God are clearly seen, being understood by the things that are made," etc. (Rom 1:20). Second, it is veiled in the flesh. "And the Word was made flesh" (John 1:14). And if we see something of God, yet not the whole. "Verily you are a hidden God" (Isa 45:15). "Open to them your treasure" (Num 20:6). Suppose someone has a veiled candle; he would not seek light from elsewhere, but rather that the one he has be unveiled. Therefore, we should not seek wisdom except in Christ.

"I judged not myself to know anything among you, but Jesus Christ," etc. (1 Cor 2:2). And (1 John 3:2): "When he shall appear," that is, be revealed, "we shall be like him," namely, knowing all things; just as one who had a book where the whole of science was contained, would seek nothing else except to know that book, so we too ought not to seek anything further except Christ.

§ 29

Next, when he says, "Now this I say" (Col 2:4), etc., he instructs and warns them against corrupting doctrine. Now, they were being seduced by certain philosophers against the faith, and by heretics who taught the observances of the legal requirements.

Therefore:

first, he instructs them against the philosophers;
second, against the Judaizers, where he says, "In whom also you are circumcised" (Col 2:11).

In worldly science, two things are contained, because there is a certain science of speaking, and a certain science of things, and therefore they can deceive in two ways.

Therefore:

first, he fortifies them against philosophers deceiving them through the science of speaking;
second, against those deceiving them through the science of things, where he says, "Beware lest any man" (Col 2:8).
First, he manifests the deception;
second, he assigns the reason, where he says, "For if in the body."

He says, therefore: I say that in Christ is all science. And I say this, lest by seeking science elsewhere you be deceived. And he says: "That no man," that is, neither Demosthenes nor Cicero, "deceive you by loftiness of words." "You shall not see a fierce people, a people of profound speech," etc. (Isa 33:19).

But is it a sin to use lofty words? [page 128] I answer: No, because even holy men speak more elegantly than even the rhetoricians of the world, such as Ambrose, Jerome, and Pope Leo. For if it is permitted to use ornate speech to persuade toward evil, much more toward good.

Lecture 2: Perseverance in Christ and the Fullness of the Deity (2:5–10)

He teaches perseverance, by which they may progress in good things, and warns them to beware of the fallacies of sophists and the arguments of philosophers.

Colossians 2:5–10

5. "For though I be absent in body, yet in spirit I am with you; rejoicing, and beholding your order, and the steadfastness of your faith which is in Christ." [Col 2:5]

6. "As therefore you have received Jesus Christ the Lord, walk you in him;" [Col 2:6]

7. "Rooted and built up in him, and confirmed in the faith, as also you have learned, abounding in him in thanksgiving." [Col 2:7]

8. "Beware lest any man cheat you by philosophy, and vain deceit; according to the tradition of men, according to the elements of the world, and not according to Christ:" [Col 2:8]

9. "For in him dwells all the fullness of the Godhead bodily;" [Col 2:9]

10. "And you are filled in him, who is the head of all principality and power." [Col 2:10]

§ 30

Above he warned lest they fall from the faith through any fallacy of speech; here he states the reason for the warning, which is drawn from the good things that were in them, which they ought not to lose, but rather progress in them.

First, he recounts the good things they possessed;
second, he shows how they are to progress in them, where he says, "As therefore" (Col 2:6).

Regarding the first point he does two things, because:

first, he shows how their good things are known to him;
second, what good things are in them, where he says, "Rejoicing."

He says, therefore: "For though," etc.; as if to say: Although I have not preached to you, nor do I see your deeds with my eyes, yet "in spirit I am with you" through affection, "rejoicing" in your good things. "I indeed, absent in body, but present in spirit" (1 Cor 5:3). "A wise son makes the father glad," etc. (Prov 10:1). And this is because it was revealed to him by the Holy Spirit, and therefore he says: "Yet in spirit I am with you" (Col 2:5). "Was not my heart present, when the man turned back from his chariot to meet you?" etc. (2 Kgs 5:26). "Rejoicing," I say, I am, because "beholding" I am "your order," that is, your ordered conduct. "Let all things be done decently, and according to order among you" (1 Cor 14:40).

"The stars remaining in their order and courses," etc. (Judg 5:20). "And the steadfastness," etc. "The sure foundation of God stands firm," etc. (2 Tim 2:19). And this: "In Christ." "That Christ may dwell by faith in your hearts," etc. (Eph 3:17). For the Church is a spiritual building. "In whom all the building, being framed together, grows up into an holy temple in the Lord" (Eph 2:21). Now, the goodness of this building consists in a proper foundation, which is faith, and in a proper superstructure. And therefore he placed these two things.

§ 31

Next, when he says, "As therefore" (Col 2:6), etc., he exhorts them to preserve these things.

First, to progress;
second, to persist;
third, to give thanks.

He says, therefore: "As you have received Christ our Lord," not perverting it, "walk in him." "Cleaving to that which is good" (Rom 12:9). The Church is sometimes compared to a spiritual building. "For the temple of God is holy, which you are" (1 Cor 3:17). Sometimes to a tree, because it bears fruit. And the comparison of the foundation to the house and the root to the tree is the same, because the firmness of both is the root and foundation, Christ. "There shall be a root of Jesse, who stands for an ensign of the people" (Isa 11:10). "For other foundation no man can lay, but that which is laid; which is Christ Jesus" (1 Cor 3:11). Therefore he says: "Rooted," namely, like good branches, "and built up in him" (Col 2:7), and confirmed, namely, like good stones, meaning if you persevere in his faith.

"Your adversary," etc. And afterward: "Whom resist, strong in faith," etc. (1 Pet 5:8–9). And this: "As you have learned" (Col 1:7), namely, in the true faith. "If anyone preach to you a gospel, besides that which you have received, let him be anathema," etc. (Gal 1:9). "Abounding in him in thanksgiving," that is, giving thanks abundantly. "In all things give thanks" (1 Thess 5:18). "Having been delivered by God out of great dangers, we give him great thanks," etc. (2 Macc 1:11).

§ 32

Next, when he says, "Beware," he warns them not to be deceived by vain wisdom.

First, he gives the warning;
second, the reason, where he says, "In him."

Regarding the first point:

first, he teaches them to avoid what can deceive;
second, he shows why it deceives, where he says, "According to the traditions."

Now, that someone is deceived by secular wisdom happens in two ways: namely, sometimes through the real principles of philosophy, sometimes through sophistical arguments. And he teaches them to beware of both. Thus he says: "Lest any man" (Col 2:8), etc., that is, through philosophical teachings. "Your wisdom and your knowledge, this has deceived you" (Isa 47:10). For many have deviated from the faith by being deceived by philosophy. "Every man is become a fool for knowledge" (Jer 10:14).

Regarding the second point he says: "And vain deceit," which is based only on an apparent wrapping of words. "Let no man deceive you with vain words" (Eph 5:6).

But how is it deceiving? He who deceives must have something apparent, and something non-existent.

Therefore:

first, he states the principle of appearance;
second, the defect of existence.

The principle of appearance is twofold: namely, the authority of philosophers; and regarding this he says: "According to the tradition of men," that is, according to the things that some have handed down by their own reason. "The Lord knows the thoughts of men, that they are vain" (Ps 93:11). The other is the invention of reason, when, namely, someone wants to measure the things of faith according to the principles of physical things, and not according to divine wisdom. From this, indeed, many are deceived. And therefore he says: "According to the elements of the world," etc. "Neither by attending to the works have they acknowledged who was the workman," etc. (Wis 13:1). For the higher the cause, the superior its effect. Hence, he who wants to consider superior effects according to inferior causes is deceived; just as if someone considers the movement of water according to the power of water, he cannot know the cause of the ebb and flow of the sea; but he can if he considers it according to the power of the moon.

Hence, much more is he deceived who considers the proper effects of God according to the elements of the world. And this is the cause of the appearance.

But must the traditions of men and their reasoning always be rejected?

I answer: No, but only when physical reasoning proceeds according to them, and not according to Christ. Below (Col 2:19): "Not holding the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, grows into the increase of God." Alternatively, it can be explained "according to the elements of the world," namely, measuring the truth of faith according to the truth of creatures. Or he says this because of idolaters worshipping idols, and saying that Jupiter is the heaven. Or according to the Jews, so the sense is: By philosophy, that is, by the reasoning of those wishing to draw you to legal observances, according to the elements of the world, that is, according to bodily observances. "We were serving under the elements of the world" (Gal 4:3). But the first explanation is better.

§ 33

Next, when he says, "For in him" (Col 2:9), etc., he states the reason for the aforementioned things, saying: Whatever is not according to Christ must be rejected.

But is Christ so great that for him all things ought to be rejected? And he answers that he is, which he shows in three ways.

First, by comparison to the deity;
second, by comparison to the faithful, where he says, "And you are" (Col 2:10);
third, by comparison to the Angels, where he says, "Who is the head."

He says, therefore: Therefore, what is against him is to be rejected, because he is God. Hence, he is to be relied upon more than all others. "For in him dwells," etc. For God is in all things, but in some through the participation of the likeness of his goodness, as in a stone and other such things. And such things are not God, but they have something of God in them; not his substance, but the likeness of his goodness. And therefore the fullness of the deity does not dwell in them, because it is not there according to substance. Furthermore, he is in holy minds by operation, which attain to God through love and knowledge. And therefore God is in them according to grace, but not bodily; rather, according to the effect of grace: nor is it fullness, but according to certain limited effects.

But in Christ it is bodily (corporaliter), which is explained in three ways. For the body (corpus) is divided against the shadow. Below (Col 2:17): "Which are a shadow of things to come," etc. And thus it happens that God dwells in two ways: either according to a shadow, or bodily, that is, really. In the first way he dwelt in the Old Law, but in Christ he dwelt bodily, that is, really and according to truth. In the second way it is explained because other saints are inhabited only according to the mind, not according to the body. "I know that there dwells not in me, that is to say, in my flesh, that which is good" (Rom 7:18); but in Christ the deity dwells bodily, because the indwelling of God, by which he inhabits the saints, is through operation, that is, through love and knowledge, which is the work solely of the rational mind; but in Christ he dwells by the assumption of the man into the unity of the Person.

Hence, whatever per[page 130]tains to the man is entirely inhabited by God: and therefore both flesh and mind are inhabited, because both are united to the Word. "And the Word was made flesh" (John 1:14). But the third way is the intended sense. For God is in things in three ways. One is common through power, presence, and essence: another through grace in the saints; the third mode is singular in Christ through union. Now, a body has three dimensions. And the fullness of the deity in these ways superabounds in Christ; therefore it is said to be in him bodily. And the first mode is like length, because it extends to all things; likewise breadth is through charity; likewise regarding depth, it is incomprehensible.

But from this Nestorius errs, saying that the union was made through indwelling alone, saying the Word indwelt the flesh. But against this is what the Apostle says (Phil 2:7): "He emptied himself," etc. Now, to inhabit a man is not to empty oneself, but to become a man, and he adds: "Being made in the likeness of men." Therefore, Christ is called habitable, not as if the one who inhabits and the one who is inhabited are different, but he himself is both man and God, in whom the fullness of the deity dwells.

§ 34

Next, when he says, "And you are in him" (Col 2:10), etc., he shows the same thing by comparison to others. As if to say: You have received all things. "Of his fullness," etc. (John 1:16). Now, it should be known that the Platonists say that divine gifts reach men through the mediation of separated substances. And this is true even according to Dionysius, but this is a certain special case, because it comes immediately from him who fills the Angels. "The only begotten Son who is in the bosom of the Father, he has declared him," etc. (John 1:18). "Which having begun to be declared by the Lord, was confirmed unto us by them that heard him," etc. (Heb 2:3). And therefore he says: "Who is the head of all principality and power," insofar as he is their King and Lord: not by conformity of nature, because in that way he is the head of men.

And he touches on these orders, which seem to have a certain preeminence.

Lecture 3: Spiritual Circumcision and the Victory of the Cross (2:11–15)

Through circumcision he teaches that the legal requirements have been fulfilled in Christ, in whom he affirms they are circumcised, and says that every offense has been forgiven them, the handwriting having been blotted out.

Colossians 2:11–15

11. "In whom also you are circumcised with circumcision not made by hand, in despoiling of the body of the flesh, but in the circumcision of Christ:" [Col 2:11]

12. "Buried with him in baptism, in whom also you are risen again by the faith of the operation of God, who has raised him up from the dead." [Col 2:12]

13. "And you, when you were dead in your sins, and the uncircumcision of your flesh, he has quickened together with him, forgiving you all offenses:" [Col 2:13]

14. "Blotting out the handwriting of the decree that was against us, which was contrary to us. And he has taken the same out of the way, fastening it to the cross:" [Col 2:14]

15. "And despoiling the principalities and powers, he has exposed them confidently in open show, triumphing over them in himself." [Col 2:15]

§ 35

Above he fortified the faithful against the deceptions of secular wisdom; here he instructs and fortifies them against heretics who wished to draw them to legal observances, whom:

first, he teaches them to avoid;
second, he excludes their false seduction, where he says, "Let no man," etc.

The first part is again divided into two, because:

first, he shows that the legal requirements are fulfilled in Christ;
second, he excludes them, showing that they are not bound to them, where he says, "Let no man."

Now, among the legal requirements, the first is circumcision, in which the Jews professed the observance of the old law: just as we in baptism profess the observance of the new law. "I testify to every man circumcising himself, that he is a debtor to do the whole law" (Gal 5:3). Hence he says that the faithful are circumcised by a certain spiritual circumcision. From which it follows that the former ceases.

Therefore:

first, he shows with what kind of circumcision they are circumcised;
second, in what this circumcision is received, where he says, "Buried";
third, he assigns the reason for this circumcision, where he says, "And you when you were dead" (Col 2:13).

Regarding the first point, it should be known that circumcision is twofold, namely, carnal and spiritual. But through Christ we are circumcised, not with a carnal circumcision, but with a spiritual one.

And therefore:

first, he excludes the carnal;
second, he affirms the spiritual.

He says, therefore: "In whom," namely, Christ, "you are circumcised with circumcision not made by hand" (Col 2:11).

"For it is not he is a Jew, who is so outwardly; nor is that circumcision which is outwardly in the flesh: but he is a Jew, that is one inwardly; and the circumcision is that of the heart, in the spirit, not in the letter," etc. (Rom 2:28–29).

§ 36

[page 131] In despoiling of the body of the flesh. This can be read in two ways. In one way, like this: I say: "Circumcised with circumcision not made by hand," I say you who remain, "in the despoiling" (Col 2:11), etc., that is, of carnal corruption, according to that of 1 Corinthians 15: "Flesh and blood cannot possess the kingdom of God," etc. (1 Cor 15:50); as if to say: You are circumcised because you no longer have the vices of the flesh. Below (Col 3:9): "Stripping yourselves of the old man with his deeds," etc. Or I say by circumcision not made by hand, which circumcision made by hand consists in the despoiling of the body of flesh, which is cut off from the rest. Hence another reading has: The skin of the flesh, namely, of the body of flesh, that is, of the small part of the body, which is flesh, not that the body is one thing and the flesh another.

And he says "of the flesh," alluding to the law, where mention is made of the flesh. "You shall circumcise the flesh of your foreskin," etc. (Gen 17:11). And this to show that it is a certain carnal observance. But we are not circumcised in such a way, but with the circumcision of Christ. For just as Christ assumed the likeness of sinful flesh, that is, passible flesh, to free from sin; so also he assumed the remedies of the law, to free from the observance of the law. Or which Christ works in us, which is spiritual circumcision, as is said in Romans 2 (Rom 2:29), not in the letter, but in the spirit. Second, he shows that we obtained it in baptism, and thus baptism is spiritual circumcision.

First, he shows that the figure of Christ’s death is exhibited in baptism;
second, that in it conformity to the resurrection of Christ is received, where he says, "In whom also you are risen again" (Col 2:12).

He says, therefore: "Buried," etc. Because in it the likeness of the death of Christ is expressed, so that just as Christ is first placed on the cross, and afterward in the tomb: so he who is baptized is placed under water, and three times, just as Christ remained for three days in the tomb. "Buried with" also, that is, baptized to the likeness of the death of Christ, so that just as in it he destroyed sin, so also in baptism. And just as he rose from the tomb, so we too from sins in reality, and from the corruption of the flesh in hope. And this, "By the faith of the operation of God," because he was raised by the power of God. "Raise me up, and I will requite them," etc. (Ps 40:11). And he who believes in this resurrection becomes a partaker of this resurrection.

"He that raised up Jesus Christ from the dead, shall quicken also your mortal bodies" (Rom 8:11). But Christ also raised himself. For the operation of the Father and the Son is the same. "I will arise early," etc. (Ps 107:3).

§ 37

Next, when he says, "And you when" (Col 2:13), etc., he shows the reason for the likeness;

first, he shows the likeness;
second, the manner of the things said, where he says, "Blotting out," etc.

The literal reading is not difficult. I said you are circumcised, because you were buried with Christ in baptism. And he compared baptism to burial and death.

But it can be said that it would be more to the point if it were said that:

first, it is shown that baptism is circumcision;
second, he shows the reason why, because, namely, sin is a superfluity, and the flesh of the foreskin is a superfluity.

Therefore, the putting away of sin and of the foreskin is the same thing. But in baptism sin is put away, therefore it is the same as circumcision. And therefore he says: "When you were dead in your sins," that is, because of your sins. "The death of the wicked is very evil" (Ps 33:22). "And the uncircumcision of your flesh," that is, of carnal concupiscence, which pertains to original sin, as if bound by the guilt of evil acts and of mortal sin, doing this Christ "has quickened together," etc. "When you were dead in your offenses and sins," etc. (Eph 2:1). And this by removing from you every sin, pardoning and forgiving you all offenses. Therefore, to be circumcised and to be quickened together is the same thing, and this is in baptism through the remedy for the death of sin, and when we are circumcised through the removal of original sin.

§ 38

But how did he forgive?

I answer: It must be said that by sinning, man incurs two things, namely, the guilt of the fault, and servitude to the devil. And therefore he says how sins are forgiven.

First, regarding the removal of diabolical servitude;
second, he states the removal of the guilt of the fault, where he says, "And despoiling," etc.

He says, therefore: "Blotting out," etc. This decree can be understood in two ways. In one way, as the old law. "Making void the law of commandments contained in decrees," etc. (Eph 2:15). And thus he speaks here to the Jews; as if to say: "And you he has quickened together." A handwriting (chirographum) is a manual writing, and is properly made as a security for contracts. Whoever breaks the decree of God becomes guilty of a fault. And this guilt consists both in the memory of the man disturbed and stained by it, and in the memory of God who will judge, and of the demons who will torment. This, therefore, [page 132] remaining in the memory, is called the handwriting: Christ, therefore, is the one who forgave all things, and this by "blotting out the handwriting," that is, the memory of the transgression, "which," the handwriting, or decree, "was against us," because both were against us.

The law indeed, because it brought the knowledge of sin, and did not help; the handwriting, however, because it was the memory of the transgression for the purpose of punishing. And he calls it "of the decree," because he does not remit it in such a way as to make it that you did not sin, but because it is not in the memory of God to punish, nor in the memory of the demon to accuse, nor in you to cause sorrow. "Blessed are they whose iniquities are forgiven, and whose sins are covered," etc. (Ps 31:1). Or generally he speaks not only to the Jews, but to all. One decree was made to the first man: "Of every tree of paradise you shall eat: But of the tree of knowledge of good and evil, you shall not eat. For in what day soever you shall eat of it, you shall die the death" (Gen 2:16–17).

But man transgressed this decree, and because of this there is in memory a handwriting contrary to us, which Christ blotted out. And how? On the cross, when "he has taken the same out of the way," etc. For it was the custom that when one paid everything to which he was bound, the handwriting was torn up. Man, however, was in sin, but Christ paid for the goods by suffering. "Then did I pay that which I took not away" (Ps 68:5). And therefore simultaneously with the death of Christ, this handwriting was destroyed, and therefore he says: "He has taken the same out of the way" (Col 2:14), that is, he removed it from the nature of things, and this by "fastening it to the cross," through which, by satisfying God, he took away our sin.

§ 39

Next, when he says, "And despoiling," etc., he shows how he freed us from the servitude of sin. For suppose a usurer holds a man captive because of a security; the destruction of the security would not suffice unless he were set free. Thus also Christ. And therefore he says: "And despoiling," etc. This despoiling refers to the saints who died before the passion of Christ, and thus Christ, by despoiling hell, freed them. "You also by the blood of your testament have sent forth your prisoners out of the pit, wherein is no water" (Zech 9:11). "Shall the prey be taken from the mighty? or can that which was taken by the strong be saved?" (Isa 49:25). But if it is understood of the living, thus he despoiled them, namely, from the demons. "But if a stronger than he come upon him, and overcome him; he will take away all his armor wherein he trusted, and will distribute his spoils" (Luke 11:22).

"The prince of this world shall be cast out" (John 12:31). He says, therefore: "And despoiling the principalities and powers" (Col 2:15), that is, the demons themselves. "Against principalities and powers, against the rulers of the world of this darkness," etc. (Eph 6:12). "He has exposed" the saints themselves "confidently," as one having authority, into heaven regarding the dead: and regarding the living, into the kingdom of his glory or grace. Or he translated, that is, he led out, that is, he expelled the principalities from man. "Put on strength, O arm of the Lord," etc. (Isa 51:9). "In open show," that is, by an evident judgment, by which it is known that they have been translated. For formerly the whole world served idols, now it does not. Or "In open show," that is, before the multitude of Angels, both because he descended to the hell of the saints, and because he ascended into heaven.

And this "Triumphing over them in himself," that is, in his own power. "According to the operation whereby also he is able to subdue all things unto himself" (Phil 3:21). Another reading has it this way: "And stripping himself of flesh, he has made a show of principalities and powers confidently, triumphing." (Col 2:15). And it is explained thus: Stripping himself of flesh, that is, of mortality. "Flesh and blood cannot possess the kingdom of God," that is, the mortality of carnal corruption (1 Cor 15:50). "Christ rising again from the dead, dies now no more, death shall no more have dominion over him" (Rom 6:9). "And if we have known Christ according to the flesh; but now we know him so no longer" (2 Cor 5:16). "He has made a show," that is, he provided an example in himself of how they are to be conquered.

The rest is not changed.

Lecture 4: Freedom from Legal Requirements and a Warning against Seducers (2:16–23)

He concludes that the faithful are by no means bound to the observance of legal requirements, and warns them lest they be seduced by false teachers, as he reproves those who have been seduced.

Colossians 2:16–23

16. "Let no man therefore judge you in meat or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths," [Col 2:16]

17. "Which are a shadow of things to come, but the body is of Christ." [Col 2:17]

18. "Let no man seduce you, willing in humility, and religion of angels, walking in the things which he has not seen, in vain puffed up by the sense of his flesh," [Col 2:18]

19. "And not holding the head, from which the whole body, [page 133] by joints and bands, being supplied with nourishment and compacted, grows into the increase of God." [Col 2:19]

20. "If then you be dead with Christ from the elements of this world, why do you yet decree as though living in the world?" [Col 2:20]

21. "Touch not, taste not, handle not:" [Col 2:21]

22. "Which all are unto destruction by the very use, according to the precepts and doctrines of men." [Col 2:22]

23. "Which things have indeed a show of wisdom in superstition and humility, and not sparing the body, not in any honor to the filling of the flesh." [Col 2:23]

§ 40

Above he showed that the legal requirements have been fulfilled in Christ because circumcision is fulfilled in him, which is the profession of the legal requirements; here he concludes that they are not obligated to the legal ceremonial precepts. Now, the ceremonial precepts were four: namely, sacrifices, sacred things, sacraments, and observances.

Sacrifices were offered to God, such as sheep, calves, and the like.
Sacred things were such things as vessels, and solemn times.
Sacraments were three, namely:
- circumcision,
- the paschal lamb,
- and the consecration of priests.
Observances were those things that pertained to the singular conduct of the people of Israel, such as foods, clothing, and the like.

Now, some of the aforementioned things pertained to certain people, such as sacrifices, vessels, and the like; some to everyone. He does not mention the first kind, but rather those affecting the whole people, just as baptism does now.

He makes mention of observances, because they abstained from certain foods (Lev 11:3–8), such as among quadrupeds, from those that do not divide the hoof. In drink also, a vessel that did not have a cover was unclean, and whatever was in it. And therefore regarding this he says: "Let no man judge you" in meat, that is, consider you condemnable in the fact that you use foods or drinks prohibited in the law. "Let not him that eats not, judge him that eats," etc. (Rom 14:3). He also makes mention of sacred things pertaining to the solemnity of times. In the old law, there was a continuous solemnity, such as the evening and morning sacrifice; but there were some that were held at specific times, and of these some were held several times a year, some only once, such as Passover, the Feast of Tabernacles, and Pentecost; but the Sabbath and the new moon multiple times, because the former was every week, the latter once a month.

And the reason for this was because all feasts tend to the honor of God. Now, we render honor to God either on account of something eternal, and thus there is the continuous sacrifice; or on account of something temporal, and this regarding the whole state of men; and thus there are two. Namely, the benefit of creation, and thus there is the Sabbath. Exodus 20: "Remember that you keep holy the sabbath day" (Exod 20:8–11). And the reason is stated there: "Because in the seventh day he rested" (Exod 20:11). And the allegorical reason is because it signifies the rest of Christ in the tomb; and anagogically, the rest of the soul in God. The other is the benefit of propagation and preservation, which also occurs through time. And because the Jews observed the times from the moon, therefore he says: "A festival of the new moon," that is, of the new moon.

There are also other causes, namely, of special deliverance, and thus other solemnities were added; and therefore he says: "Or in respect of a festival day, or of the new moon" (Col 2:16), which occurs every month (Lev 3; cf. Num 28:11–15; cf. Lev 23:1–44), or of the sabbaths, for every week. And he says sabbaths, because a sabbath is a rest, and they had multiple sabbaths, because there was the seventh day, and the seven weeks, namely, Pentecost, which is in the seventh week from Passover, which is the beginning of the year, and the seventh month, and the seventh year, in which the remission of debts occurs. Also the seventh week of years, that is, in the jubilee. And therefore he says: Of the sabbaths; as if to say: Let no one condemn you because you do not observe these.

And this is because they are shadows of things to come, namely, of Christ. And therefore, when the truth comes, the shadow must cease. "But the body is of Christ" (Col 2:17), that is, the body (the reality) belongs to Christ. When someone sees a shadow, he expects the body to follow. Now, the legal requirements are a shadow preceding Christ, and they figured that he would come. And therefore he says: "The body," that is, the reality of the thing belongs to Christ; but the shadow to the law.

§ 41

Next, when he says, "Let no man seduce you" (Col 2:18), etc., he speaks against seducers and deceivers.

First, he warns them not to be deceived;
second, he reproves those who are deceived, where he says, "If then you be dead" (Col 2:20).
First, he cautions them against seduction;
second, he shows by what they are seduced, where he says, "Willing in humility";
third, where it fails, where he says, "Which he has not seen."

He says, therefore: "Let no man seduce you," namely, from the truth which I have spoken. "Let no man deceive you with vain words" (Eph 5:6). For these pseudo-Apostles introducing the legal requirements seduce in humility, because they used simulated [page 134] holiness. Now, holiness consists in two things: namely, in humble conduct, and the worship of God. These men displayed humble conduct, since they appeared not to care about the things of the world. And therefore he says: "In humility." "There is one that humbles himself wickedly, and his interior is full of deceit" (Sir 19:23). Also, they said they preached out of reverence for God. And therefore he says: "And religion of angels." For religion, according to Cicero (De inventione II.53.161), is that which offers worship and ceremony to a certain nature, which they call divine.

"Having an appearance indeed of godliness, but denying the power thereof" (2 Tim 3:5). And according to the Gloss, it is read thus: In religion, etc., because through this they intend that they may appear to be Angels, that is, messengers of God. "Beware of false prophets," etc. (Matt 7:15). Or "in the religion of angels" literally, because the old law was handed down by Angels in the hand of a mediator, as stated in Galatians 3 (Gal 3:19). "For if the word, spoken by angels, became steadfast," etc. (Heb 2:2). And these men said the worship of the law must be observed because it was handed down by Angels. But nevertheless, their defect is threefold, namely, of knowledge, of justice, and of faith.

And regarding the first he says: "Willing the things which he has not seen," that is, understood, to persuade, and always to repeat: "Let no man seduce you." For these men did not know for what end the law had been given. "Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm" (1 Tim 1:7).

Regarding the second he says: "Walking in vain, puffed up," even though they thus pretend humility. And he posits two things: namely, that their religion is useless, because they walk in vain, namely, working works that do not profit toward eternal life. "Their works are unprofitable" (Wis 3:11). "She has labored in vain, no fear compelling her" (Job 39:16). Also, that they exhibit false humility. Hence he says: "Puffed up," etc. There is a difference between being puffed up and being fat, because fat things are full of truth; but puffed up things are empty, expanded by wind. Those who are truly humble, therefore, are full, but those who only appear so are puffed up, they are empty. "He will burst them puffed up and speechless" (Wis 4:19). In this sense is understood that verse: "Knowledge puffs up" (1 Cor 8:1).

This wisdom is oppressive, namely, because it puffs up, not that which is from God. "Flesh and blood has not revealed it to you," etc. (Matt 16:17). Regarding the third he says: "Not holding the head" (Col 2:19), namely, Christ through faith. And such a person is deceived, because without Christ he is in darkness. "If any man consent not to the sound words," etc. (1 Tim 6:3–4). But why is he the head? He answers, saying: Because the entire good of the body, namely, the Church, depends on him. For in a natural body there are two goods, namely, the joining together of the members, and the growth of the body. And the Church has this from Christ. For the whole body depends on him. "We, being many, are one body in Christ" (Rom 12:5).

And therefore he says: "Joints"; for in the body there is a twofold joining of the members, namely, according to contact, because the hand is joined to the forearm, this to the chest, and so on for the others. The other is the connection or joining of the nerves. And therefore he says: "Joined and connected." Thus in the Church there is a joining through faith and knowledge. "One Lord, one faith, one baptism" (Eph 4:5). But this does not suffice unless there is the connection of charity, and the connection of the sacraments; and therefore he says: "Supplied by bands," because through charity one supplies another. It is also increased through Christ, who grows, namely, the body, constructed in this way, "into the increase of God," that is, which God works in us.

"Blessed is the man whose help is from you: in his heart he has disposed to ascend by steps," etc. (Ps 83:6). Or "of God," that is, of Christ, who as God increases the body, while the Church is increased. "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," etc. (Eph 4:12).

§ 42

Next, when he says, "If then you be dead" (Col 2:20), etc., he also reproves the deceived.

First, he gives the reason for the reproof from the condition of the deceived;
second, from the condition of the things in which they were deceived, where he says, "Which all are."

Their condition was freedom, because just as they were dead to sin, so also to the law. Hence they ought not to observe it. He says, therefore: "If then you be dead with Christ," dead to the law, "from the elements of the world," that is, from legal observances, because the Jews served the true God, yet not under the elements, but the Gentiles under the elements themselves; "why do you yet," with the truth known, "as though living in the world," like the Jews, "decree" things to be touched and eaten, namely, saying: "Touch not" (Col 2:21) this, because it is a sin, "taste not" of pork and eel (Lev 11:7–12)?

[page 135]

§ 43

Next, when he says, "Which all," etc., he shows what kind of things they are on the part of the legal requirements, saying that they are harmful, vain, and burdensome. Hence he says: "Which all are unto destruction," because they are deadly after the passion of Christ to those placing their hope in them; but after the time of grace has been divulged simply to everyone, they are deadly. I say this because of the opinion of Jerome and Augustine, which is posited above (on Galatians 2; cf. Commentary on Galatians, ch. 2, lect. 3). Therefore, they are leading to destruction and to death. And if it is said: Why then do we read the Old Testament? I say that we read it for testimony, not for use. And therefore he says: "Are unto destruction by the very use," that is, they are not assumed for testimony, but for use.

They are also vain, because they do not rely on reason or authority, but these do not rely on divine authority, but on human authority. Hence he says: "According to the precepts" (Col 2:22).

But are they not precepts from God?

I answer yes: For a time, until the truth came. "You have made void the commandment of God for your tradition" (Matt 15:6). Furthermore, they do not rely on reason, because they are things having the appearance of wisdom in superstition; as if to say: They do not have a rationale, which they induce except for superstition, that is, for a religion observed beyond measure, and out of its proper time. "And in humility," namely, only simulated according to self-abasement; because he who is freed through Christ from the servitude of the law ought not to submit himself again to servitude. "Be not held again under the yoke of bondage" (Gal 5:1). Nevertheless, some things are observed, which even if not by divine authority, yet by human reason are useful; but this is lacking here.

For these things are burdensome, considered in themselves. Now, we desire three things: namely, rest, honor, and sufficiency, which these legal requirements do not have. For the subtraction of foods is contrary to fullness. They also induce labor, because of multiple observances. Nor are they for honor, but for much confusion, like that sprinkling of ashes, and the like. "This is a burden, which neither our fathers nor we have been able to bear" (Acts 15:10). "Not sparing the body" (Col 2:23), that is, the Church, not "in any honor," that is, not for the honor of God, but "to the filling of the flesh," that is, to fulfill a carnal affection.

CHAPTER 3

Lecture 1: Life with Christ and the Mortification of Vices (3:1–7)

He exhorts them to remain in the newness of life, and to hand over vices to death.

Colossians 3:1–7

1. "Therefore, if you be risen with Christ, seek the things that are above; where Christ is sitting at the right hand of God:" [Col 3:1]

2. "Mind the things that are above, not the things that are upon the earth." [Col 3:2]

3. "For you are dead; and your life is hid with Christ in God." [Col 3:3]

4. "When Christ shall appear, who is your life, then you also shall appear with him in glory." [Col 3:4]

5. "Mortify therefore your members which are upon the earth; fornication, uncleanness, lust, evil concupiscence, and covetousness, which is the service of idols." [Col 3:5]

6. "For which things the wrath of God comes upon the children of unbelief," [Col 3:6]

7. "In which you also walked some time, when you lived in them." [Col 3:7]

§ 44

Above the Apostle warned the faithful against seducers; here he instructs them against perversity of morals.

First, he proposes general doctrine;
second, special doctrine, where he says, "Wives, be subject" (Col 3:18).

Regarding the first point he does two things, because:

first, he instructs them concerning having a right intention for the end;
second, concerning the rectitude of human action, where he says, "Mortify."

The first part is again divided into two parts, because:

first, he sets forth the mode of instruction;
second, he assigns the reason, where he says, "For you are dead" (Col 3:3).

Regarding the first point:

first, he posits the benefit received;
second, he concludes from this the lesson of instruction, where he says, "The things that are above."

The benefit is that we have risen, rising with Christ, but this in two ways: In one way through the hope of bodily resurrection. "Now if Christ be preached, that he arose again from the dead, how do some among you say, that there is no resurrection of the dead?" (1 Cor 15:12). Likewise, with him rising we are restored to the life of justice. "Who was delivered up for our sins, and rose again for our justification" (Rom 4:25). As if to say: If, with Christ rising, you also have risen. "He who raised up the Lord Jesus, will raise us up also with Jesus" (2 Cor 4:14).

Next, when he says, "The things that are above," etc., he concludes the lesson owed to the end.

First, by comparison to the end, and that one should intend the end principally;
second, that one should judge concerning other things according to the end.

He says, therefore: "If you be risen [page 136] with Christ, seek the things that are above" (Col 3:1). "Seek you therefore first the kingdom of God, and his justice," etc. (Matt 6:33). For this is the end. "One thing I have asked of the Lord," etc. (Ps 26:4). And therefore seek this, "where Christ is sitting at the right hand." "And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sits on the right hand of God" (Mark 16:19). "Sit at my right hand" (Ps 109:1). And the right hand is to be understood not as some bodily part, but by way of similitude. For the right hand is the more powerful part of a man. Christ, therefore, sits at the right hand, because according as he is man, he is in the more powerful goods of the Father.

And thus let the order be in you, that because Christ died, and rose, and thus was taken up to the right hand of God, so you also should die to sin, that afterward you may live the life of justice, and thus be taken up to glory. Or, we have risen through Christ; but he sits there, therefore our desire must be toward him. "Wheresoever the body shall be, there shall the eagles also be gathered together," etc. (Matt 24:28). "Where your treasure is, there is your heart also" (Matt 6:21). Furthermore, we ought to judge concerning other things according to him. And therefore he says: "Mind the things that are above" (Col 3:2), etc. He affirms one thing, and denies another. Now, he minds the things that are above, who orders his life according to supernal reasons, and judges of all things according to it.

"This is the wisdom that is from above" (Jas 3:17). But he minds the things that are upon the earth, who orders and judges all things according to earthly goods, judging them to be the highest goods. "Whose glory is in their shame; who mind earthly things" (Phil 3:19).

§ 45

Next, when he says, "For you are dead" (Col 3:3), etc., he gives the reason for the warning.

First, he recalls a certain death;
second, he indicates the concealment of a certain life, where he says, "And your life";
third, he teaches the manifestation of this life, where he says, "When Christ shall appear" (Col 3:4).

For earlier he prohibited one thing, and affirmed another, and now he returns to these two; first like this: Do not mind the things that are earthly, because you are dead to earthly conduct. For he who is dead to this life does not mind the things that are of this world; so also you, if you are dead with Christ, from the elements of this world. "Reckon that you are dead to sin, but alive unto God" (Rom 6:11). "Let not the dead live, let not the giants rise again," etc. (Isa 26:14). But when he said: "Reckon," etc., he adds: "Alive." And therefore the other life is hidden, hence also here he says: "And your life," etc. And we acquire this life for ourselves through Christ.

"Because Christ also died once for our sins, the just for the unjust," etc. (1 Pet 3:18). But because this life is through Christ, and Christ is hidden from us, because he is in the glory of God the Father. And similarly the life which is given to us through him is in secret, where, namely, Christ is in the glory of God the Father. "Length of days is in his right hand, and in his left hand riches and glory" (Prov 3:16). "O how great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you," etc. (Ps 30:20). "To him that overcomes, I will give the hidden manna," etc. (Rev 2:17). Therefore when he says: "When Christ shall appear," etc., he shows how it is manifested, namely, just as Christ is, because it is said in Psalm 49: "God shall come manifestly" (Ps 49:3).

And therefore he says: "When Christ shall appear, who is your life," because he is the author of your life, and because your life consists in the love and knowledge of him. "And I live, now not I; but Christ lives in me" (Gal 2:20). "Then you also shall appear." "When he shall appear, we shall be like to him" (1 John 3:2), namely, in glory. "God will come from the south, and the holy one from mount Paran," etc. (Hab 3:3).

§ 46

Next, when he says, "Mortify therefore" (Col 3:5), he orders human action.

First, through the restraint of sins;
second, through instruction in good morals, where he says, "Put you on" (Col 3:12).

Regarding the first point he does two things; because:

first, he sets forth the warning;
second, he explains its reason, where he says, "Stripping yourselves" (Col 3:9).

The first part is again divided into two, because:

first, he prohibits carnal vices;
second, he assigns the reason, where he says, "For which things" (Col 3:6).

Regarding the first point he does two things; because:

first, he states a general prohibition;
second, he explains it specifically, where he says, "Which are."

He says, therefore: You ought not to mind the things that are upon the earth, but mortify whatever is earthly and specifically the members that are, etc. Which can be explained by way of similitude, because our conduct contains many acts, just as the body has many members, and in good conduct, prudence is like the directing eye, while fortitude is like the foot carrying it. But in bad conduct, astuteness is like the eye, while obstinacy is like the foot. These members, therefore, are to be mortified. Or alternatively, he spoke of the carnal members of the body: "You are dead" (Col 2:20), etc., namely, to earthly conduct; how? And answering he says: "Mortify," etc. We die to fault, therefore, to the extent that we are quickened by grace. For the life of grace restores us regarding the mind, not totally regarding the body because of the fomes (tinder of sin).

"I myself, with the mind, serve the law of God; but with the flesh, the law of sin" (Rom 7:25). And a little earlier (Rom 7:23): "I see another law in my members, fighting against the law of my mind," etc. You, therefore, who are dead regarding the mind, mortify concupiscence in the members, which are upon the earth, insofar as they are upon the earth, and earthly bodies. "I chastise my body, and bring it into subjection," etc. (1 Cor 9:27), that is, not permitting it to be drawn to carnal things. And therefore he lists the sins specifically.

First, the purely carnal;
second, the intermediate ones, where he says, "And covetousness."

Among the carnal sins, concupiscence especially inclines to lust, where the act is shameful. And this is either according to the nature of an animal—I will not say of reason, because every sin is contrary to reason. And therefore he says: "Fornication." "Take heed to keep yourself, my son, from all fornication," etc. (Tob 4:13). Or against nature, and thus he says: "Uncleanness." Also the pleasure is unclean; hence he says: "Lust." Also depraved concupiscence; hence he says: "Evil concupiscence." Second, he posits the intermediate sins; and first covetousness, whose object is corporeal, namely, money, but it is completed in a spiritual pleasure, namely, the dominion over such things. And therefore it shares with the carnal sins. And he adds: "Which is the service of idols." "Or covetous person, which is a serving of idols" (Eph 5:5). But is covetousness by its genus a species of idolatry, and does a covetous person sin as an idolater?

I answer: It must be said: Not according to species, but according to likeness, because the covetous person places his life in money. An idolater is someone who exhibits to some image the honor due to God. But the covetous person exhibits the honor due to God to money, because his whole life is centered around it. However, because the covetous person does not intend to relate to money as to God, in the way the idolater does to the idol, it is therefore a lesser sin.

§ 47

Next, when he says, "For which things the wrath of God comes" (Col 3:6), he shows the reason why these sins must be avoided, and it is twofold. One which moves all people, and another which specifically moves these people. The first is the vengeance of God, because on account of carnal things comes wrath, that is, the vengeance of God, upon the "children of unbelief," that is, sinners who distrust God, because lust is the daughter of despair, since many out of despair for spiritual things give themselves totally to carnal things. Or unbelief (diffidentia), because as far as it depends on them, there is no confidence that they will be corrected, and therefore the wrath of God comes, just as in Genesis 6 and 7 in the flood, and 18 and 19 concerning the Sodomites.

The other reason is because they themselves were once such people. Hence he says: "In which you also walked some time," namely, going from bad to worse. And he posits this reason for two things, namely, both because of what Peter says (1 Pet 4:3): "For the time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness," etc.; and because you have experienced that in them there is no usefulness, but confusion. "What fruit therefore had you then in those things, of which you are now ashamed?" (Rom 6:21).

Lecture 2: Putting Off the Old Man and Putting On the New (3:8–11)

He warns that the old man must be put off, so that the purity of life may be preserved unharmed the more.

Colossians 3:8–11

8. "But now put you also all away: anger, indignation, malice, blasphemy, filthy speech out of your mouth." [Col 3:8]

9. "Lie not one to another: stripping yourselves of the old man with his deeds," [Col 3:9]

10. "And putting on the new, him who is renewed unto knowledge, according to the image of him that created him." [Col 3:10]

11. "Where there is neither male nor female, Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all, and in all." [Col 3:11]

§ 48

Above the Apostle warned the faithful against carnal vices; here he warns them against spiritual vices.

First, he sets forth a universal admonition;
second, he distinguishes it by its parts.

He says, therefore: "Some time you walked in them, but now put you also all away," not only carnal ones, but all. "Wherefore laying away all malice, and all guile, and dissimulations, and envies, and all detractions," etc. (1 Pet 2:1). Now, he distinguishes spiritual vices into two categories.

First, into the sin of the heart;
second, of the mouth, where he says, "Blasphemy," etc.

And first he posits anger. "For the anger of man works not the justice of God" (Jas 1:20), and this must be put away. Second, indignation, which arises from anger, which is when [page 138] someone considers another unworthy of the things he has, or to be compared to another. "Indignation is not in me" (Isa 27:4). Malice, which follows upon these two, namely, when someone plots to inflict evil upon a neighbor. "Wherefore casting away all uncleanness, and abundance of naughtiness, with meekness," etc. (Jas 1:21).

§ 49

Next he lists the sins pertaining to the sin of the mouth. For through this sin the disorder of the mind is designated. And there are three kinds of sins of the mouth. First, in comparison to God, and this is blasphemy. "Bring forth the blasphemer without the camp, and let them that heard him, put their hands upon his head, and let all the people stone him" (Lev 24:14). And thus every blasphemy is a mortal sin. But what if it is sudden?

I answer: It must be said that if it is sudden, in such a way that he does not perceive himself to be blaspheming, he does not sin mortally. But I believe that no matter how sudden, if nevertheless he perceives that he is speaking words of blasphemy, he sins mortally. Second, he designates disorder regarding concupiscence, saying: "Filthy speech out of your mouth" (Col 3:8). "Let no evil speech proceed from your mouth," etc. (Eph 4:29). Third, disorder against a neighbor, and this is lying. "He that speaks lies shall not escape" (Prov 19:5).

§ 50

Next, when he says, "Stripping yourselves" (Col 3:9), etc., he shows the reason why the aforementioned vices are to be avoided, because, namely, having put off the oldness, newness must be put on. "No man puts a piece of raw cloth unto an old garment," etc. (Matt 9:16).

First, he states the putting off of oldness;
second, the taking on of newness, where he says, "And putting on" (Col 3:10).

He says, therefore: "Put away," doing this by "stripping yourselves," etc. For this grows old through sin. "Now that which decays and grows old, is near its end" (Heb 8:13). This oldness approaches corruption, because sin is the way to corruption. Also, through sin virtue and spiritual beauty are lost, which oldness indeed was introduced through the sin of the first parent.

"Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned" (Rom 5:12).

This old man, therefore, that is, the oldness of sin. "Our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer," etc. (Rom 6:6). "Strip yourselves with his deeds." "To put off, according to former conversation, the old man, who is corrupted according to the desire of error," etc. (Eph 4:22). The new man is the mind inwardly renewed, because man, before grace, has an inner mind subject to sin, and when it is repaired by grace, it has newness.

"Your youth shall be renewed like the eagle’s" (Ps 102:5). "For in Christ Jesus neither circumcision avails any thing, nor uncircumcision, but a new creature" (Gal 6:15). The new creature is renewing grace, but oldness still remains in the flesh. But if you follow the judgment of the new man, then you put on the new man; but if you desire according to the desires of the flesh, you put on oldness. "Put on the new man, who according to God is created in justice and holiness of truth" (Eph 4:24).

§ 51

Next, when he says, "And putting on" (Col 3:10), etc., he describes the new man.

First, he shows the mode of renewal;
second, where he is renewed;
third, according to what he is renewed.

He shows, therefore, that the inner old man through ignorance of God, is renewed through faith and the knowledge of God. "We are transformed into the same image from glory to glory, as by the Spirit of the Lord" (2 Cor 3:18). But where is this renewal? There, namely, where the image of God is, which is not in the powers of the sensitive part, but in the mind. Hence he says: "According to the image," that is, the very image of God, which is renewed in us, and this according to the image of him, namely, of God, who created him. Now, he is said to be newly created, because the rational soul is not generated by transmission, but is created by God.

§ 52

Next, when he says, "Where there is neither" (Col 3:11), etc., he shows that this innovation is common to all, otherwise it would not pertain to man as man. And this is because it is made according to something that belongs to everyone. Now, a fivefold distinction falls among men here: One is according to bodily sex, and this he excludes, saying: "Where there is neither male nor female," because they do not differ in mind, but according to bodily sex. The second is by nations, and this he excludes, where he says: "Gentile nor Jew." For the former are from the faithful, the latter from the infidels, and yet both are [page 139] rational in mind. "Is he the God of the Jews only? Is he not also of the Gentiles?" (Rom 3:29). The third is according to a certain and proper rite, because some had the profession of the law, and some did not have the same rite.

"For there is the same Lord of all," etc. (Rom 10:12). Another is according to language, where he says: "Barbarian nor Scythian." The Scythian is toward the north, while barbarity means foreignness; hence barbarians are as it were foreigners. And simply a barbarian is one who is foreign to man as man, and this is insofar as he is rational. And therefore those are barbarians who are not governed by reason and laws, and therefore barbarians are naturally slaves, and in Christ they do not differ, because even if they do not have civil law, nevertheless they have the law of Christ. Another is according to conditions, because some are slaves, some free: but in Christ all are similar. "The small and great are there," etc. (Job 3:19).

Therefore these differences are not in Christ; but "Christ is all, and in all." For there is no circumcision except through Christ, and freedom is through Christ; if you are not free, your freedom is Christ. If you are not circumcised, your circumcision is Christ, and so on for the others. And "in all," because he gives his benefits to all.

Lecture 3: Virtues, Charity, and the Word of Christ (3:12–17)

He urges the Colossians to acts of virtue, especially to mutual charity.

Colossians 3:12–17

12. "Put you on therefore, as the elect of God, holy, and beloved, the bowels of mercy, benignity, humility, modesty, patience:" [Col 3:12]

13. "Bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord has forgiven you, so do you also." [Col 3:13]

14. "But above all these things have charity, which is the bond of perfection:" [Col 3:14]

15. "And let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be you thankful." [Col 3:15]

16. "Let the word of Christ dwell in you abundantly, in all wisdom: teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God." [Col 3:16]

17. "All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him." [Col 3:17]

§ 53

Above the Apostle induced the faithful to avoid evils, here he induces them to work good things.

First, to the works of particular virtues;
second, to the works of the principal virtues that perfect souls, where he says, "Above all" (Col 3:14).
First, he recalls their condition;
second, he adds an enumeration of the virtues, where he says, "Bowels of mercy" (Col 3:12).

He says, therefore: "If you have put on the new man," you ought to put on the parts of the new man, namely, virtues. "Let us therefore cast off the works of darkness, and put on the armor of light" (Rom 13:12), which we put on when whatever appears outwardly is adorned with virtues. But with what virtues? Soldiers are dressed one way, priests another. Therefore "put on" suitable garments, "as the elect of God, holy." And that he says "elect," pertains to the removal from evil; that he says "holy," to the gift of grace. "You are washed, but you are sanctified" (1 Cor 6:11). "Be holy because I the Lord your God am holy" (Lev 11:44–45; 19:2). That he says, "beloved," pertains to the preparation for future glory. "He loved them unto the end" (John 13:1), namely, of eternal life.

And here he describes the garments that protect us in adversity and prosperity. "By the armor of justice on the right hand and on the left" (2 Cor 6:7).

First, those to be had in prosperity;
second, those in adversity, where he says, "Patience."

In prosperity we owe something, and first to our neighbor, mercy. And therefore he says: "Bowels of mercy" ("Through the bowels of the mercy of our God," etc. (Luke 1:78). "If any bowels of commiseration," etc. (Phil 2:1)), that is, mercy proceeding from affection. Toward all, however, consequently benignity must be had, which is like a good fire (bona igneitas). For fire melts and causes moist things to flow out. If there is a good fire in you, it will melt whatever moisture you have, and dissolve it. The Holy Spirit does this. "For the spirit of wisdom is benevolent (benignus)" (Wis 1:6). "And be you kind one to another; merciful," etc. (Eph 4:32). In the heart you must have humility. "The greater you are, the more humble yourself in all things," etc. (Sir 3:20).

In exterior things you owe modesty, which places a limit lest you exceed in prosperity. "Rejoice in the Lord always; again, I say, rejoice. Let your modesty be known to all men" (Phil 4:4–5). In adversities, three weapons must be had, namely patience, which ensures that the mind is not removed from the love of God and the rectitude of justice on account of adversities. "In your patience you shall possess your souls" (Luke 21:19). But because it sometimes happens that someone does not deviate from justice as far as it concerns himself, yet the [page 140] morals of others are unbearable to him, therefore he says: "Bearing with one another" (Col 3:13). "For in sight and hearing he was just: dwelling among them, who from day to day vexed the just soul with unjust works" (2 Pet 2:8).

"We that are stronger, ought to bear the infirmities of the weak" (Rom 15:1). Third, forgiveness, where he says: "And forgiving," etc., that is, sparing. "For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the person of Christ" (2 Cor 2:10). Now, someone forgives an injury when he has no rancor toward the person, nor does he procure evil against him. But when there is a necessity to punish, then he must be punished. And he adds the reason: "Even as the Lord has forgiven you." "Man to man reserves anger, and does he seek remedy of God?" etc. (Sir 28:3). "I forgave you all the debt," etc.; and afterward: "Should not you then have had compassion also on your fellow servant, even as," etc. (Matt 18:32–33).

§ 54

Next, when he says, "But above all" (Col 3:14), etc., he urges them toward the principal virtues that perfect the others. And charity is the more principal among the virtues, while wisdom is among the gifts. Charity indeed informs all the virtues, while wisdom directs them.

First, therefore, he urges them to the first;
second, to the second, where he says, "The word of Christ" (Col 3:16).
First, he urges them to possess charity;
second, to the effects of charity, where he says, "And let the peace" (Col 3:15).

He says, therefore: "Above all these things put on charity," which is greater than all the aforementioned, as is said in 1 Corinthians 13 (1 Cor 13:13). Above all, that is, more than all, because it is the end of all the virtues. "Now the end of the commandment is charity," etc. (1 Tim 1:5). Or we ought to have charity above all things, because it is above all others. "And I show unto you yet a more excellent way," etc. (1 Cor 12:31). And this is because without it the others are worth nothing. And this charity is figured by the seamless tunic (John 19:23–24). And the reason why it must be had is added, namely, because it is a "bond." According to the Gloss, man is perfected by all the virtues, but charity connects them to one another, and makes them persevering, and therefore it is called a "bond."

Or by its nature it is a bond, because it is love, which unites the beloved to the lover. "I will draw them with the cords of Adam, with the bands of love," etc. (Hos 11:4). But he adds: "Of perfection," because each thing is perfect when it adheres to its ultimate end, namely, God, which charity does.

§ 55

Next, when he says, "And let the peace" (Col 3:15), etc., he exhorts them to the acts of charity. And he posits two acts, namely, peace and gratitude, and indicates a third, namely, joy. He says, therefore: "And let the peace of Christ," etc. From charity soon arises peace, which, according to Augustine, is the tranquility of order (City of God XIX.13), instituted for it by God, which charity effects. For he who loves someone, agrees with him in will. "Much peace have they that love your law" (Ps 118:165). "Let it rejoice," because the effect of charity is joy, which follows from peace. "Joy follows them that take counsels of peace" (Prov 12:20). But he does not simply say peace, because there is the peace of the world, which God did not come to make, but the peace of Christ, which he made between God and man.

"Have peace among you" (Mark 9:49). Which he announced. "Jesus stood in the midst of them, and said to them: Peace be to you" (Luke 24:36). And you ought to have it, because you are called to this. "God has called us in peace" (1 Cor 7:15). And this is what he adds: "In one body," that is, so that you may be in one body. Another effect is that you be grateful; therefore it follows: "And be you thankful." "The hope of the unthankful shall melt away as the winter’s ice, and shall run off as unprofitable water" (Wis 16:29).

§ 56

Next, when he says, "Let the word of Christ" (Col 3:16), he exhorts them to wisdom.

First, he teaches the origin of wisdom;
second, the use of wisdom, where he says, "Teaching."

For someone to have true wisdom, he must consider where it originates. Therefore he says: "The word of Christ." "The word of God on high is the fountain of wisdom" (Sir 1:5). Therefore, draw it from the word of Christ. "For this is your wisdom, and understanding in the sight of nations," etc. (Deut 4:6). "Who of God is made unto us wisdom," etc. (1 Cor 1:30). But some do not have the word, and therefore not wisdom. And therefore he says: "Let it dwell." "Bind them about your throat, and write them in the tables of your heart," etc. (Prov 3:3). For some, a little bit of the word of Christ suffices; but the Apostle wants us to have much. And therefore he says: "Abundantly." "And God is able to make all grace abound in you; that you always, having all sufficiency in all things, may abound to every good work" (2 Cor 9:8).

"If you shall seek her as treasures," etc. (Prov 2:4). And he adds: "In all wisdom," that is, in all things pertaining to the wisdom of Christ you must study to know. "For I have not spared to declare unto you all the counsel of God" (Acts 20:27). "The heart of a fool is like a broken vessel, and no wisdom at all shall it hold," etc. (Sir 21:17).

§ 57

Now, there is a threefold use of this wisdom, namely, instruction, devotion, and direction. Instruction is twofold, namely, to know truths. Hence he says: "Teaching"; as if to say: Let it dwell so abundantly in you, that you may be instructed by it concerning all things. "All scripture, inspired of God, is profitable to teach, to reprove," etc. (2 Tim 3:16). Likewise, to know good things; therefore he says: "And admonishing one another" (Col 3:16), that is, exhorting yourselves to good works. "To stir you up by putting you in remembrance," etc. (2 Pet 1:13). Second, he posits the use of devotion. Hence he says: "In psalms and hymns." In psalms, which designate the joyfulness of good operation. "Praise him with high sounding cymbals," etc. (Ps 150:5).

A hymn is praise with a canticle. "A hymn to all his saints," etc. (Ps 148:14). "And spiritual canticles," etc., because whatever we do, we ought to refer to spiritual goods, to eternal promises, and to the reverence of God. And therefore he says: "In your hearts, and not on your lips" only. "I will sing with the spirit, I will sing also with the understanding" (1 Cor 14:15). "This people honors me with their lips, but their heart is far from me" (Isa 29:13). And he adds: "In grace," namely, recognizing the grace of Christ and the benefits of God. Now, the canticles of the Church are principally of the heart; but they are of the mouth so that the canticle of the heart may be aroused, and for the simple and the uninstructed. Third, he posits the use of direction in action, saying: "All whatsoever you do" (Col 3:17), etc., because even speaking is a certain action.

"Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God," etc. (1 Cor 10:31). But against this: Either this is a precept, or a counsel. If a precept, whoever does not do this sins; but he sins venially when he does not do this; therefore whoever sins venially, sins mortally.

I answer: Some say that this is a counsel, but this is not true. Rather, it must be said that it is not necessary that all things be referred to God in act, but in habit. For he who acts against the glory of God and his precepts, acts against this precept. But one sinning venially does not act against this precept absolutely, because although not actually, nevertheless habitually he refers all things to God.

Lecture 4: Spouses, Parents, Children, Masters, and Slaves (3:18–4:1)

He exhorts spouses to love one another, and shows how parents and children, masters and slaves should pursue one another with love.

Colossians 3:18–4:1

18. "Wives, be subject to your husbands, as it behooves in the Lord." [Col 3:18]

19. "Husbands, love your wives, and be not bitter towards them." [Col 3:19]

20. "Children, obey your parents in all things: for this is well pleasing to the Lord." [Col 3:20]

21. "Fathers, provoke not your children to indignation, lest they be discouraged." [Col 3:21]

22. "Servants, obey in all things your masters according to the flesh, not serving to the eye, as pleasing men, but in simplicity of heart, fearing God." [Col 3:22]

23. "Whatsoever you do, do it from the heart, as to the Lord, and not to men:" [Col 3:23]

24. "Knowing that you shall receive of the Lord the reward of inheritance. Serve you the Lord Christ." [Col 3:24]

25. "For he that does wrong, shall receive for that which he has done wrongfully: and there is no respect of persons with God." [Col 3:25]

26. "Masters, do to your servants that which is just and equal: knowing that you also have a master in heaven." [Col 4:1]

§ 58

Having given general instruction to all, he now begins to give special instruction.

First, he gives certain special lessons pertaining to individual states in the Church;
second, certain ones common to all states regarding specific conditions, in chapter 4, where he says, "Be instant in prayer" (Col 4:2).

The first is divided into three according to the three connections from which a household is constituted, according to the Philosopher (Politics I.3, 1253b): one of which is of husband and wife; the second of father and child; the other of master and slave. The second is where he says, "Children." The third, where he says, "Servants." Each of these is divided into two according as he admonishes subjects to obey, and superiors to command moderately. He says, therefore: "Wives," etc., and says: "As it behooves" (Col 3:18), because this subjection is ordained from divine law. "You shall be under your husband’s power, and he shall have dominion over you" (Gen 3:16). "Let women keep silence in the churches" (1 Cor 14:34). For it is not permitted for them to speak, but to be subject, as the law also says. And the reason for this is because ruling belongs to reason; but men flourish more in reason, and therefore they ought to preside.

He also adds "in the Lord," because all things ordered to certain ends must ultimately be referred to God.

Next, he admonishes husbands to love them, saying: "Husbands, love your wives" (Col 3:19), for this is natural: because a husband and wife are in a certain way one. "Husbands, love your wives," etc. (Eph 5:25). And he forbids that they be bitter to them. "She is become weak unto good that dwells in bitterness" (Mic 1:12). "Let all bitterness, and anger, and indignation, and clamor, and blasphemy, be put away from you, with all malice" (Eph 4:31).

§ 59

Next, when he says, "Children," etc., he deals with the second, and says: "Children, obey in all things," namely, which are not against God. "Moreover we have had fathers of our flesh, for instructors, and we reverenced them," etc. (Heb 12:9). But if they command in those things which are against God, in this way is understood what is said in Luke 14: "If any man come to me, and hate not his father, and mother," etc. (Luke 14:26). And this is because "this is well pleasing to the Lord," that is, in the law of the "Lord," because the law of charity does not remove the law of nature, but perfects it. Now, it is natural law that a child should be subject to the care of a father. "Honor your father and your mother," etc. (Exod 20:12).

§ 60

Next, when he says, "Fathers, provoke not" (Col 3:21), etc., he instructs the parents. "And you, fathers, provoke not your children to anger," etc. (Eph 6:4). And this, "lest they be discouraged," that is, lest they become fainthearted, and the reason for this is because men retain the impression that they had from childhood. Now, it is natural that those who are nourished in servitude are always fainthearted. Hence, it is a reason given by someone why the children of Israel were not immediately led into the promised land: because they had been nourished in servitude, and they would not have had the audacity to fight against their enemies. "Say to the fainthearted," etc. (Isa 35:4).

§ 61

Next, when he says, "Servants, obey" (Col 3:22), he deals with the third; and first he posits the admonition for the slaves; second, he shows the reason, where he says, "Knowing"; third, he removes a doubt, where he says, "For he that" (Col 3:25).

Regarding the first point he does two things: because:

first, he admonishes them to obedience;
second, he determines the mode of obeying, where he says, "Not to the eye."

He says, therefore: "Servants," according to carnal condition, "obey in all things," which, namely, are not against God. "Not only to the good and gentle, but also to the froward," etc. (1 Pet 2:18). "Whosoever are servants under the yoke, let them count their masters worthy of all honor" (1 Tim 6:1).

§ 62

Next, when he says, "Not to the eye" (Col 3:22), he teaches the mode of obeying.

And he shows two modes of obeying:

First, that it be simply and without deceit;
second, he shows that it be voluntary.

He says, therefore: "Not to the eye," namely, as far as can be seen by the master. Ephesians 6 is similar (Eph 6:5–6). And he says: "As pleasing men," because they do not serve in this way except to please men. "If I yet pleased men, I should not be the servant of Christ" (Gal 1:10). Therefore he adds: "But in simplicity of heart," etc., that is, without deceit, fearing God, like Job (Job 1:1): "That man was simple and upright, and fearing God." "The simplicity of the just shall guide them," etc. (Prov 11:3). Also voluntarily; hence he says: "Whatsoever you do, do it from the heart" (Col 3:23), that is, promptly. And this as "to the Lord," because he who serves another because of the order of justice, does this for God, from whom this order comes.

"He that resists the power, resists the ordinance of God" (Rom 13:2). "Doing the will of God from the heart, with a good will serving, as," etc. (Eph 6:6–7).

Next, when he says, "Knowing," he shows a twofold reason for this, and one is on the part of remuneration, the other on the part of devotion to God. He says, therefore: Serve promptly, because from the Lord you shall receive the reward of eternal inheritance. "The lines are fallen unto me in goodly places: for my inheritance is goodly to me" (Ps 15:6). "Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord, whether he be bond, or free" (Eph 6:8). For it was the opinion of some that an act of justice is not meritorious, because it seemed to be a debt, and it is not meritorious to give someone what is his own. But it should be known that from the fact that you do it voluntarily, from this you contribute something of your own, because it is in your power to will and not to will, and thus it is meritorious.

Now, slaves serve their master out of debt, and therefore to have a reward they do this voluntarily. But serve them in such a way that you do not depart from God. Also another reason is, because thus you serve the Lord Christ. "Fervent in spirit, serving the Lord," etc. (Rom 12:11).

Next, when he says, "For he that" (Col 3:25), he removes a doubt. For a slave might say: How can I serve him who does me an injury? And therefore he says: It is not your place to avenge yourself by withdrawing from him what is his own, but await it from him who is able, because "he that does wrong," etc. "For we must all be manifested before the [page 143] judgment seat of Christ, that every one may receive the proper things of the body, according as he has done, whether it be good or evil" (2 Cor 5:10). "And there is no respect of persons with God" (Eph 6:9). "God is not a respecter of persons" (Acts 10:34).

§ 63

Next, when he says, "Masters," he shows how masters should behave toward their slaves.

And concerning this he does two things:

First, he gives the doctrine;
second, he gives the reason for it, where he says, "Knowing."

Now, a master can oppress slaves in two ways: namely, by doing against them what the justice of the law forbids, because according to the laws a master is not permitted to act savagely against a slave. Therefore he says: "That which is just" (Col 4:1). Likewise, if he were to demand the entire debt, which Christian meekness mitigates. Therefore he says: "And equal." "If I have despised to abide," etc. (Job 31:13). Next, when he says, "Knowing," etc., the reason is posited, because just as you behave toward them, so the Lord behaves toward you. "Knowing," etc. (Eph 6:9).

CHAPTER 4

Lecture 1: Prayer, Conduct, and Greetings (4:2–18)

Paul orders them to pray for him, wishes this epistle to be read in the church of the Laodiceans, and finally signs the epistle with grace in his customary manner.

Colossians 4:2–18

2. "Be instant in prayer; watching in it with thanksgiving:" [Col 4:2]

3. "Praying withal for us also, that God may open unto us a door of speech to speak the mystery of Christ (for which also I am bound);" [Col 4:3]

4. "That I may make it manifest as I ought to speak." [Col 4:4]

5. "Walk in wisdom towards them that are without, redeeming the time." [Col 4:5]

6. "Let your speech be always in grace seasoned with salt: that you may know how you ought to answer every man." [Col 4:6]

7. "All the things that concern me, Tychicus, our dearest brother, and faithful minister and fellow servant in the Lord, will make known to you," [Col 4:7]

8. "Whom I have sent to you for this same purpose, that he may know the things that concern you, and comfort your hearts," [Col 4:8]

9. "With Onesimus, a most beloved and faithful brother, who is one of you. All things that are done here, they shall make known to you." [Col 4:9]

10. "Aristarchus, my fellow prisoner, salutes you, and Mark, the cousin of Barnabas, (touching whom you have received commandments; if he come unto you, receive him:)" [Col 4:10]

11. "And Jesus, that is called Justus: who are of the circumcision: these only are my helpers in the kingdom of God; who have been a comfort to me." [Col 4:11]

12. "Epaphras salutes you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect, and full in all the will of God." [Col 4:12]

13. "For I bear him testimony that he has much labor for you, and for them that are at Laodicea, and them at Hierapolis." [Col 4:13]

14. "Luke, the most dear physician, salutes you; and Demas." [Col 4:14]

15. "Salute the brethren who are at Laodicea, and Nymphas, and the church that is in his house." [Col 4:15]

16. "And when this epistle shall have been read with you, cause that it be read also in the church of the Laodiceans: and that you read that which is of the Laodiceans." [Col 4:16]

17. "And say to Archippus: Take heed to the ministry which you have received in the Lord, that you fulfill it." [Col 4:17]

18. "The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen." [Col 4:18]

§ 64

Above he set forth special lessons for individual states of men; here he sets forth things pertaining to all, yet with respect to different people.

First, he shows how they should behave toward others;
second, how others behave toward them, where he says, "The things that concern me" (Col 4:7), etc.

The first part is again divided into two, because:

first, he shows how they should behave toward the Apostle himself, their prelate;
second, how toward others, especially infidels, where he says, "In wisdom" (Col 4:5).

Regarding the first point he does two things, because:

first, he incites them universally to pray;
second, that they pray for him, where he says, "Praying."

Now, prayer ought to have three qualities, namely, that it be assiduous, grateful, and watchful. Assiduous; hence he says: "Be instant in prayer," that is, pray with perseverance. "Pray without ceasing," etc. (1 Thess 5:17). "We ought always to pray, and not to faint" (Luke 18:1). Also watchful, so that the mind is not weighed down; therefore it is added, "watching." "Be prudent therefore, and watch in prayers," etc. (1 Pet 4:7). "And he passed the whole night in the prayer of God," etc. (Luke 6:12). Also grateful, that is, in thanksgiving, otherwise one does not merit new benefits, if he were ungrateful for those received; hence it follows: "With thanksgiving" (Col 4:2). "With thanksgiving" (Phil 4:6). "In all things give thanks" (1 Thess 5:18).

Consequently he asks that they pray for him, saying: "Praying," etc., because this is a debt that subjects pray for prelates, because prelates guard them, and their good is the common good of all. "Pray for us, that the word of God may run," etc. (2 Thess 3:1). And this, "that God may open… a door," that is, the mouth, through which the word goes out from the heart, and that God may give the grace to utter his word worthily. And in this operation something great is signified. "And opening his mouth, he taught them," etc. (Matt 5:2). And therefore he adds: "To speak" (Col 4:3). "But in spirit he speaks mysteries" (1 Cor 14:2). And I need these things, because for the sake of the word of Christ, etc.

And I suffer tribulations. Therefore you must pray that I may do it freely. "I labor even unto bands" (2 Tim 2:9). And in this way "that he may open," that is, that he may manifest, etc. There can be three impediments to the word: namely, because of fear; therefore he says: "Bound"; or because of its loftiness, such that the subjects are unable to understand; therefore he says: "That I may make it manifest"; or because of the incongruity of time or manner; therefore he says: "As I ought" (Col 4:4). "And I, brethren, could not speak to you as unto spiritual," etc. (1 Cor 3:1). "Who, do you think, is the faithful and wise steward, whom," etc. (Luke 12:42).

§ 65

Consequently, when he says, "In wisdom" (Col 4:5), etc., he shows how they should behave toward outsiders,

first, in conduct;
second, how in speech, where he says, "Let your speech" (Col 4:6).

He says, therefore: "Walk in wisdom towards them that are without," that is, infidels: in wisdom, that is, wisely. "For God loves none but him that dwells with wisdom," etc. (Wis 7:28). And the reason for this is, "Redeeming," etc. A person redeems his own vexation when he gives up what is his right, in order to avoid it. They were indeed vexed by them, therefore he wants them to redeem it through wisdom. "Having your conversation good among the Gentiles," etc. (1 Pet 2:12). Second, he teaches how they should behave in speaking.

First, that the speech be graceful; hence he says: "Let your speech be always in grace; — A sweet word multiplies friends, and appeases enemies" (Sir 6:5).
Second, that it be discreet; hence he says: "Seasoned with salt."

By salt, discretion is understood: because just as through it every food is seasoned and made tasty, so every indiscreet action is insipid and disordered. "Have salt in you, and have peace among you" (Mark 9:49). And this, "that you may know," etc. For one must answer the wise in one way, and the foolish in another. "Answer not a fool according to his folly, lest you be made like him," etc. (Prov 26:4). "Being ready always to satisfy everyone that asks you a reason," etc. (1 Pet 3:15).

§ 66

Next, when he says, "The things that concern me" (Col 4:7), etc., he shows what others are doing toward them,

first, he shows what those he is sending to them are doing toward them;
second, what those remaining with the Apostle are doing, where he says, "Salute."

Now, he sends them an ambassador, whom he first describes in three ways; and first by love, saying: "Dearest brother," namely, through charity, which makes a man more precious than gold. "A man shall be more precious than gold, yea a man than the finest of gold," etc. (Isa 13:12). Also by fidelity. Hence he says: "Faithful minister." "Here now it is required among the dispensers, that a man be found faithful" (1 Cor 4:2). Also by humility. Hence he says: "And fellow servant," namely, in the execution of the ministry; but in the Lord, because a prelate ought to seek the benefit of those over whom he is placed, and the honor of God. But for what purpose is he sent? To know the state of the subjects. "Go, and see if all things be well with your brethren, and the cattle: and bring me word again what is doing," etc. (Gen 37:14).

"And you shall visit your brethren, if they do well: and learn with whom they are placed" (1 Sam 17:18). Also to console. "For I long to see you, that I may impart unto you some spiritual grace, to strengthen you" (Rom 1:11–12), that is, to be consoled together in you, etc. And the Lord sent by the Father came for this. "To comfort all that mourn," etc. (Isa 61:2). He also describes his association with Onesimus: "All things that are done here" (Col 4:9), etc. Both yours to me, so that I may correct them, and mine to you, so that you may have an example.

§ 67

Next, when he says, "Salutes," etc., he shows how they are greeted by those remaining with the Apostle, and the literal reading is clear enough. "Touching whom you have received" (Col 4:10), etc. In Acts 13 it is said (Acts 13:5, 13; 15:37–39) that when Paul and Barnabas were going together, a certain John Mark joined them in such a way that afterward he left and returned again. And Paul indeed did not want to receive him, but Barnabas did. And therefore Paul departed from Barnabas. And because of this, the Apostle had written to the Colossians about Mark, that they should not receive him; but now, because he had been converted, he writes that they should receive him: and this is, "you have received," etc. Or "the brother of Barnabas," concerning which Barnabas "you have received," etc. "And Jesus, that is called Justus" (Col 4:11), who indeed was a man of holy conduct; and therefore he is called just.

"Who are of the circumcision," sent to preach the gospel of Christ. "But what then? So that by all means, whether in pretense, or in truth, Christ be preached" (Phil 1:18).

And thus:

first, he lists Gentiles,
second, Jews.

"Epaphras who is one of you" (Col 4:12), etc., because he was an Asian. And to this end they greet, "that you may stand perfect." "That you may be perfect," etc. (Jas 1:4). "Full," etc., that is, in all things that per[page 145]tain to the will of God. He also lists Luke, who was not born of the Jews, as it seems, because he was an Antiochene, a physician by trade, whom he names specifically, because he was a man of good authority in the Church because of the gospel which he wrote while the Apostle was still living.

§ 68

Next he says: "Salute," etc., he shows whom they should greet,

first, how others of a foreign church;
second, how those who are of his own, where he says, "And that which is of the Laodiceans"; from which it is held that he wrote other epistles, because this one of which mention is made here, namely, to the Laodiceans, and another one to the Corinthians, besides the first and second: because in the first epistle, chapter 5, he says: "I wrote to you in an epistle, not to keep company with fornicators," etc. (1 Cor 5:9).

But the reason why they are not in the Canon is twofold: either because their authority was not established, because perhaps they were corrupted, and they had been lost in the churches. Or because they contained nothing other than what these ones contain. "And say to Archippus" (Col 4:17): this man was their prelate, and he commands that they admonish him, saying: "Take heed," etc. "Fulfill your ministry" (2 Tim 4:5). And indeed one fulfills a ministry then, when he does that for which he received it. But it seems that it does not pertain to a subject to admonish a prelate (Exod 19:12–13). It must be said that irreverently arguing and criticizing is forbidden, but one can admonish charitably, just as Paul did to Peter (Gal 2:11–14). But why did he not write to the prelate?

Because the prelate is for the sake of the Church, and not vice versa. "The salutation," etc. It was the custom of the Apostle that he had someone else write the whole epistle: but at the end he would add something in his own hand, as in 2 Thessalonians 3, where he says: "The salutation of Paul with my own hand" (2 Thess 3:17): the same is true here, so that they would not be deceived (Col 4:18). And he says: "Be mindful," etc., because he was in chains in Rome: because James 5: "Take, my brethren, for an example of suffering evil, of labor and patience, the prophets, who spoke in the name of the Lord," etc. (Jas 5:10). Hebrews 13: "Remember your prelates who have spoken the word of God to you; whose faith follow, considering the end of their conversation" (Heb 13:7). Finally, concluding, he wishes them good, saying: "Grace," etc. "Grace and truth came by Jesus Christ" (John 1:17): to whom be praise and glory, now and always.

Amen.

SUPER EPISTOLAM S. PAULI APOSTOLI AD COLOSSENSES EXPOSITIO

Contents

Prologus
Caput 1
Caput 2
Caput 3
Caput 4
- Lectio 1: Oratio, conversatio et salutationes (4:2–18)

Front matter of the source edition

[page unnumbered]
Thomas Aquinas
S. THOMÆ AQUINATIS
DOCTORIS ANGELICI

IN OMNES
S. PAULI APOSTOLI EPISTOLAS
COMMENTARIA

Volumen Secundum.

Editio Septima Taurinensis.

TAURINI (ITALIA)
Ex Officina Libraria MARIETTI anno 1820 condita
nunc MARII E. MARIETTI Sanctae Sedis Apostolicae, S. RR. Congr.
necnon Archiepiscopi Taurinensis Typographi

MCMXXIX

[page unnumbered]
V. Nihil obstat.
Taurini, 25 Martii 1922.
Can. CAROLUS FRANCO, Censor Archiep.

V. Imprimatur.
C. FRANCISCUS DUVINA, Provic. Gen.

(12-VI-17-5—23-11-29).

[page unnumbered]
S. THOMÆ AQUINATIS
DOCTORIS ANGELICI

SUPER EPISTOLAM S. PAULI APOSTOLI AD COLOSSENSES
EXPOSITIO

PROLOGUS

§ 1

“Protegebat castra gladio suo”, etc. (1 Mach. 3:3). Hæc verba congruunt materiæ hujus epistolæ ad Colossenses, quia totus status hujus vitæ est in pugnatione militantium, quorum habitacula castra dicuntur. “Militia est vita hominis super terram” (Job 7:1). Ideo habitacula fidelium nomine castrorum figurantur. Unde ecclesia similitudinem habet castrorum. “Castra Dei sunt hæc” (Gen. 32:2). Hæc castra tripliciter impugnantur. A quibusdam quasi obsidentibus, qui manifeste se erigunt contra ecclesiam. “Ascenderunt super latitudinem terræ, et circuierunt castra sanctorum et civitatem dilectam” (Apoc. 20:9). Ab aliis latenter decipitur, sicut ab hæreticis. “Per dulces sermones et benedictiones seducunt corda hominum”, etc. (Rom. ult.; Rom. 16:18).

“Mali autem homines et seductores proficient in pejus, errantes et in errorem mittentes” (2 Tim. 3:13). A quibusdam, sc. domesticis, per diversas corruptelas peccatorum, quæ sunt ex corruptione carnis. “Caro concupiscit adversus spiritum, et spiritus adversus carnem” (Gal. 5:17). “Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes”, etc. (Eph. ult.; Eph. 6:12). — Prælati ecclesiæ sunt duces (“Principes Juda duces eorum” (Ps. 67:28)), ad quorum officium pertinet contra omnia prædicta castra ecclesiæ unire. Contra peccata quidem, per exortationes. “Annuntia populo meo scelera rum, et domui Jacob peccata eorum” (Isa. 58:1).

§ 2

Contra hæreticos, per sanam doctrinam. “Amplectentem eum, qui secundum doctrinam est, fidelem sermonem”, etc. (1 Tim. 1; cf. Tit. 1:9). Contra persecutores, exemplo, sc. patienter tolerando. Sic Paulus protexit gladio spirituali, quia in suis epistolis corripiebat peccata, confutabat hæreses, animabat ad patientiam. De primo, Ephes. V: (Eph. 5:3) “Fornicatio autem et omnis immunditia aut avaritia nec nominetur in vobis”, etc. De secundo, Tit. III: (Tit. 3:10) “Hæreticum hominem post primam et secundam correptionem devita”, etc. De tertio, II. Cor. XI per totum (2 Cor. 11:1–33) patet quomodo animabat ad patientiam. Et sic tanguntur duo in verbis propositis, sc. ecclesiæ status, cum dicitur, Castra, et Apostoli studium, ibi: “Protexit”.

In castris autem debet esse sollicitudo ad mala vitanda. “Ut sint castra tua sancta, et nihil in eis appareat fœditatis” (Deut. 23:14). Item ordo ad ducem et ad se. “Quid videbis in Sunamite, nisi choros castrorum” (Cant. 7:1)? “Castra Dei sunt hæc” (Gen. 32:2). Item terror ad hostes. “Terribilis ut castrorum acies ordinata” (Cant. 6:3, 9). Sed Apostolus circa protectionem erat sollicitus tamquam pastor, cujus est dirigere oves diligenter ne errent. “Ante eas vadit”, etc. (Joan. 10:4). Et sic Apostolus faciebat. “Imitatores mei estote, sicut et ego Christi” (Phil. 3; cf. 1 Cor. 11:1; cf. Phil. 3:17). Item pascere abundanter, ne deficiant. “Pascite, qui in vobis est, Domini gregem”, etc. (1 Pet. 5:2).

Et sic Apostolus faciebat. “Tamquam parvulis lac dedi vobis” (1 Cor. 3:1–2). Item defendere potenter, ne pereant. “Noli velle fieri judex, nisi valeas virtute irrumpere [page 114] iniquitates” (Eccli. 7:6). “Pascebat servus tuus patris sui gregem, et veniebat leo, vel ursus”, etc. (1 Reg. 17:34). Et ideo dicit, quod Apostolus protegebat castra, id est, ecclesiam Dei, gladio, quod est verbum Dei, ut dicitur Eph. VI. (Eph. 6:17) “Vivus est enim sermo Dei et efficax et penetrabilior omni gladio ancipiti”, etc. (Hebr. 4:12). Sic ergo materia hujus epistolæ est hæc. Quia in epistola ad Ephesios ostendit modum ecclesiasticæ unitatis; in epistola ad Philippenses ostendit ejus profectum et conservationem; in hac autem agit de ejus conservatione contra hæreticos, qui depravaverant eos seducendo, etc.

CAPUT I.

Lectio 1: Salutatio apostolica (1:1–2)

Gratiam et pacem Colossensium optat per Jesum Christum, cujus per voluntatem Dei se profitetur Apostolum.

Colossenses 1:1–2

1. “Paulus apostolus Jesu Christi per voluntatem Dei et Timotheus frater,” [Col. 1:1]

2. “His qui sunt Colossis sanctis et fidelibus fratribus in Christo Jesu.” [Col. 1:2]

3. “Gratia vobis et pax a Deo patre nostro et Domino Jesu Christo.” [Col. 1:2]

§ 3

Dividitur autem hæc epistola in salutationem, et tractatum, ibi: “Gratias”, etc.

Item primo ponuntur personæ salutantes;
secundo personæ salutatæ, ibi: “His qui sunt” (Col. 1:2);
tertio bona optata, ibi: “Gratia vobis”.

Circa primum

primo ponitur principalis persona;
secundo adjuncta, ibi: “Et Timotheus” (Col. 1:1).

Principalis primo tangitur ex nomine “Paulus”, id est, humilis. Tales enim percipiunt sapientiam. “Abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis” (Matth. 11:25). Et ideo docet eam. Secundo ab officio, sc. Apostolus, id est, missus, sc. ad procurandum salutem fidelium. “Segregate mihi Saulum et Barnabam in opus ad quod assumpsi eos” (Act. 13:2). “Sicut misit me Pater, et ego mitto vos” (Joan. 20:21). Et Apostolus, non cujuslibet, sed Jesu Christi, cujus gloriam quærit, non sui ipsius. “Non enim nosmetipsos prædicamus, sed Jesum Christum Dominum nostrum, nos autem servos vestros per Jesum” (2 Cor. 4:5).

Sed quidam aliquando perveniunt ad officium ex ira Dei propter peccatum populi. “Qui regnare facit hominem hypocritam propter peccata populi” (Job 34:30). “Dabo tibi regem in furore meo” (Osee 13:11). Et ideo dicit: “Per voluntatem Dei”, sc. ejus beneplacitum. “Dabo vobis pastores juxta cor meum, et pascent vos scientia et doctrina” (Jerem. 3:15). Persona adjuncta est Timotheus, ut sc. “in ore duorum vel trium stet omne verbum” (Deut. 19:15; cf. Matth. 18:16), ut dicitur Deut. XVII. (Deut. 17:6; cf. 19:15) “Frater qui juvatur a fratre, quasi civitas firma” (Prov. 18:19). Personæ salutatæ ponuntur, ibi: “His”, etc. Sancti dicuntur majores. “Serviamus illi in sanctitate et justitia coram ipso” (Luc. 1:74–75).

Fideles dicuntur minores, qui saltem veram fidem tenent, quia “sine fide impossibile est placere Deo” (Hebr. 11:6), ut dicitur Hebr. c. XI. (Hebr. 11:6) Vel sanctis, id est, in baptismo sanctificatis, et fidelibus, id est, permanentibus in fide accepta. “Vir fidelis multum laudabitur”, etc. (Prov. 28:20).

§ 4

Deinde ponuntur bona optata, scil. gratia, quæ est principium omnis boni. “Justificati gratis per gratiam ipsius” (Rom. 3:24). Pax quæ est finale bonum omnium. “Qui posuit fines tuos pacem” (Ps. 147:3). Et per consequens optat omnia bona media. Et hoc a Deo (“Gratiam et gloriam dabit Dominus” (Ps. 83:12)) “Patre” Domini nostri Jesu Christi, sc. per naturam, sed nostro per gratiam, et Domino Jesu Christo, et sic patre nostro, sc. Deo in Trinitate, et Domino Jesu Christo, quantum ad naturam assumptam.

Lectio 2: Fides, caritas et spes Colossensium (1:3–8)

Lætatur Apostolus Colossenses profecisse in fide, agitque gratias Deo de charitate, qua erga sanctos afficiuntur.

Colossenses 1:3–8

“Gratias agimus Deo et Patri Domini nostri Jesu Christi, semper pro vobis orantes.” [Col. 1:3]

4. “Audientes fidem vestram in Christo Jesu, et dilectionem quam habetis in sanctos omnes,” [Col. 1:4]

5. “Propter spem quæ reposita est vobis in cælis, quam audistis in verbo veritatis evangelii,” [Col. 1:5]

6. “Quod pervenit ad vos, sicut et in universo mundo est, et fructificat et crescit, sicut in vobis, ex ea die qua audistis et cognovistis gratiam Dei in veritate,” [Col. 1:6]

7. “Sicut didicistis ab Epaphra charissimo conservo nostro, qui est fidelis pro vobis minister Christi Jesu,” [Col. 1:7]

8. “Qui etiam manifestavit nobis dilectionem vestram in spiritu.” [Col. 1:8]

§ 5

Hic accedens ad propositum, incipit epistolarem tractatum.

Et primo commendat evangelii veritatem:
secundo contra contrariantia protegit veritatem [page 115] status hujus in II capite, ibi: “Volo enim scire vos”.

Circa primum duo facit.

Primo commendat evangelicæ fidei veritatem;
secundo actorem hujus status, ibi: “Qui est imago” (Col. 1:15).

Item prima in duas, quia

primo agit gratias pro beneficiis specialiter exhibitis Colossensibus;
secundo pro exhibitis generaliter ecclesiæ, ibi: “Gratias agentes”.

Circa primum duo facit, quia

primo commendat gratiarum actionem Deo pro istis:
secundo ostendit orationis materiam, ibi: “Audientes”.

Iterum prima in duas, quia

primo præmittit gratiarum actionem;
secundo orationem, ibi: “Orantes”.

Dicit ergo: “Gratias agimus Deo” (Col. 1:3), actori gratiarum. “In omnibus gratias agite” (1 Thess. ult.; 1 Thess. 5:18). Et hoc “semper”, pro præteritis et futuris. Licet enim non continue in actu possimus orare, tamen semper ex habitu charitatis debemus orare. “Sine intermissione orate” (1 Thess. ult.; 1 Thess. 5:17). “Oportet semper orare” (Luc. 18:1).

§ 6

Deinde ponitur materia,

et primo gratiarum actionis,
secundo orationis, ibi: “Ideo et nos” (Col. 1:9).

Circa primum

primo commemorat bona eorum,
secundo quomodo fuerunt ea adepti, ibi: “Quam audistis” (Col. 1:5).

Bonum nostrum principaliter est in fide, spe et charitate: per fidem enim habemus notitiam Dei, per spem elevamur in ipsum, sed charitate unimur ei. “Nunc autem manent fides, spes, charitas, tria hæc”, etc. (1 Cor. 13:13). Et ideo de istis tribus gratias agit, primo quod fidem habent. Non enim ipse prædicaverat eis, sed quidam discipulus Epaphras nomine, et postea Archippus. Et ideo dicit: “Audientes fidem” (Col. 1:4), quæ est principium spiritualis vitæ. “Justus meus ex fide vivit” (Habacuc 2:4). “Accedentem ad Deum oportet credere”, etc. (Hebr. 11:6). Sed hæc fides sine dilectione operante est mortua, ut dicitur Jac. II. (Jac. 2:17) Et ideo oportet, quod adsit dilectio operans.

“In Christo Jesu neque circumcisio aliquid valet, neque præputium, sed nova creatura” (Gal. ult.; Gal. 6:15). Et ideo dixit: “Et dilectionem quam habetis”, etc. Est autem quædam dilectio charitatis, et quædam mundana, sed mundana non se extendit ad omnes, quia dilectio talis ad illos est cum quibus est communio, quæ est causa dilectionis, et hæc causa in dilectione mundana non se habet ad omnes, sed tantum est cum consanguineis et mundanis, sed dilectio charitatis se extendit ad omnes. Et ideo dicit: “In omnes” (Col. 2:2). Nam et si peccatores diligantur per charitatem, hoc est ut sint aliquando sancti. “Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres” (1 Joan. 3:14).

Item dilectio mundi habet fructum in hoc mundo, sed charitas habet in vita æterna. Et ideo tertio subdit de spe, dicens: “Propter spem quæ reposita est”, id est, propter gloriam æternam. quæ ideo dicitur spes, quia pro certo custoditur. “Reposita est hæc spes mea in sinu meo” (Job 19:27).

§ 7

Deinde cum dicit: “Quam ante audistis”, ostendit quomodo adepti sunt ista.

Et primo commendat doctrinam evangelicam,
secundo ministerium, ibi: “Sicut didicistis” (Col. 1:7).
Item primo commendat doctrinam a veritate;
secundo ab ejus dilatatione, ibi: “Quod pervenit” (Col. 1:6);
tertio a profectu, ibi: “Et fructificat”.

Dicit ergo: “Quam audistis” (Col. 1:5), sc. spem, vel rem speratam. Et hoc “in verbo veritatis evangelii”. Hæc enim excedit omnia. “Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit”, etc. (1 Cor. 2:9). Et ideo Deus eam revelat. “Pœnitentiam agite, appropinquabit enim regnum cælorum” (Matth. 3:2). Hæc autem est spes vera, non autem est vana (sicut quando promittens est mendax), quia in verbo veritatis. “Sermo tuus veritas est” (Joan. 17:17).

§ 8

Deinde cum dicit: “Quod pervenit” (Col. 1:6), commendatur doctrina Christi a dilatatione, quia non solum pervenit ad vos, sed in universo mundo. “In omnem terram exivit sonus eorum”, etc. (Ps. 18:5). “Oportet hoc evangelium regni prædicari in universo orbe, et tunc erit consummatio” (Matth. 24:14).

Sed quomodo nondum est consummatio, cum sit prædicatum in universo mundo?

Respondeo: Aliqui dicunt quod Evangelium Christi non est Evangelium regni. Sed hoc est falsum, quia Dominus dicit hoc Evangelium regni. Sed dicendum est, secundum Chrysostomum, (Chrysostomus, In Matthaeum hom. 75) quod adhuc viventibus Apostolis Evangelium Christi est divulgatum per totum mundum, saltem quantum ad famam, quod est valde miraculosum, quod in quadraginta annis sic creverit doctrina Christi. Et sic dicit in universo mundo, quantum ad famam, et tunc erit [page 116] destructio Jerusalem. Secundum Augustinum autem (cf. Augustinus, Epistula 199, 12.46–49) hoc non est verum, quia adhuc tempore suo erant aliquæ Gentes, in quibus nondum erat ecclesia. Et ideo ipse dicit hoc esse intelligendum quando prædicabitur.

Ita quod quando in omnibus Gentibus ecclesia erit fundata, licet aliqui sint credentes, aliqui non, tunc erit finis; et hoc non tempore Apostoli, sed circa finem mundi: et sic quando hic dicitur in universo mundo, loquitur Apostolus de futuro sicut de præsenti propter certitudinem eventus. “In omnem terram exivit sonus eorum”, etc. (Ps. 18:5). Potest tamen dici quod secundum famam est divulgatum per totum mundum, sed non secundum fundationem.

§ 9

Deinde commendat doctrinam Christi quantum ad fructum per bona opera, ibi: “Et fructificat” (Col. 1:6). — “Flores mei fructus honoris et honestatis”, etc. (Eccli. 24:23). “Fructum affert, et facit aliud quidem centesimum, aliud sexagesimum, aliud tricesimum” (Matth. 13:8, 23). — “Et crescit”, scil. in multitudine credentium. “Dominus autem augebat qui salvi fierent quotidie in idipsum” (Act. 2:47). Et hoc magnæ potestatis fuit, quia sicut in vobis, ita et in aliis. Audistis prædicationem, et cognovistis approbando.

Consequenter commendat ministerium tripliciter.

Primo per comparationem ad se;
secundo per comparationem ad ipsos;
tertio quantum ad utrosque.

Dicit ergo: “Edocti estis per evangelium, sicut ab Epaphra didicistis conservo.” — “Conservus tuus sum, et fratrum tuorum” (Apoc. ult.; Apoc. 22:9). — “Qui est fidelis minister”, sc. non quærens quæ sua sunt. “Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei”, etc. (1 Cor. 4:1). “Qui est fidelis” (Col. 1:7), sc. mediator inter Apostolum et istos. “Qui etiam manifestavit” (Col. 1:8), id est, significavit, etc.

Lectio 3: Oratio et beneficia redemptionis (1:9–14)

Orat pro eis Apostolus, petens ut impleantur cognitione voluntatis Dei, gratias referens pro beneficiis quibuslibet Christianis exhibitis.

Colossenses 1:9–14

9. “Ideo et nos ex qua die audivimus, non cessamus pro vobis orantes et postulantes, ut impleamini agnitione voluntatis ejus, in omni sapientia et intellectu spirituali,” [Col. 1:9]

10. “Ut ambuletis digne Deo per omnia placentes: in omni opere bono fructificantes, et crescentes in scientia Dei,” [Col. 1:10]

11. “In omni virtute confortati secundum potentiam claritatis ejus, in omni patientia et longanimitate, cum gaudio,” [Col. 1:11]

12. “Gratias agentes Deo et Patri, qui dignos nos fecit in partem sortis sanctorum in lumine,” [Col. 1:12]

13. “Qui eripuit nos de potestate tenebrarum et transtulit in regnum Filii dilectionis suæ,” [Col. 1:13]

14. “In quo habemus redemptionem et remissionem peccatorum.” [Col. 1:14]

§ 10

Supra posuit materiam gratiarum actionis, ostendens pro quibus bonis gratias egit, hic ostendit orationem, innuens quid pro eis petit.

Et primo præmittit conditiones orationis;
secundo subdit bona petita, ibi: “Ut impleamini” (Col. 1:9).

Oratio tres habet conditiones: Primo quod sit tempestiva; unde subdit: “Ex qua die”, etc., supple, cœpimus orare. “Ex quo locutus sum de eo, adhuc recordabor ejus”, etc. (Jerem. 31:20). Secundo quod sit continua, ibi: “Non cessamus”, etc. — “Absit autem a me hoc peccatum in Domino, ut cessem orare pro vobis” (1 Reg. 12:23). “Sine intermissione memoriam vestri facio semper in orationibus meis” (Rom. 1:9–10). — Tertio multiplex et perfecta, ibi: “Orantes et postulantes”. Oratio est ascensus mentis in Deum. Postulatio est rerum petitio. Oratio debet præcedere ut devote petens exaudiatur, sicut petentes præmittunt persuasionem ut inclinent; sed nos debemus præmittere devotionem et meditationem Dei et divinorum, non ut eum flectamus, sed ut nos erigamus in eum.

Tria autem petit, sc. cognitionem veritatis, ibi: “Ut impleamini”; operationem virtutis, ibi: “Ut ambuletis” (Col. 1:10); tolerantiam malorum, ibi: “In omni patientia” (Col. 1:11). Triplicem vero cognitionem optat, sc. agendorum; unde dicit: “Ut impleamini agnitione”, etc., id est, ut plene cognoscatis voluntatem Dei. “Hæc est voluntas Dei, sanctificatio vestra, ut abstineatis”, etc. (1 Thess. 4:3). Ille ergo cognoscit voluntatem Dei, qui in sanctitate vivit. Qui ergo peccat, non cognoscit voluntatem Dei, quia “omnis peccans est ignorans”. “Ut probetis quæ sit voluntas Dei”, etc. (Rom. 12:2). Item cognitionem divinorum, ibi: “In omni sapientia”, quæ est cognitio divinorum, secundum Augustinum. (Augustinus, De Trinitate XII.15.25) “Sentite de Domino in bonitate” (Sap. 1:1).

Item spiritualium donorum, ibi: “Et intellectu spirituali”, id est, non harum corporalium rerum. “Nos autem non spiritum hujus mundi accepimus, sed spiritum qui ex Deo [page 117] est” (1 Cor. 2:12). Et apte conjunguntur hæc duo, sapientia et intellectus, quia minor est sapientia, si intellectu careat, ut dicit Gregorius; (Gregorius, Moralia in Iob I.32.45) et inutilis est intellectus sine sapientia, quia sapientia judicat, et intellectus capit, et non valet capere, nisi judicet, et e converso. Glossa dicit quod primum sumitur generaliter; secundum pertinet ad activam vitam; tertium ad contemplativam. Nec sufficit cognoscere, quia “scienti bonum et non operanti, peccatum est illi” (Jac. 4:17), ut dicitur Jac. IV. (Jac. 4:17) Unde oportet quod adsit virtuosa operatio, quam primo tangit, ibi: “Ut ambuletis digne Deo”.

Indigne enim ambulat qui non vivit sicut decet filium Dei. “In omnibus exhibeamus nosmetipsos sicut Dei ministros in multa patientia”, etc. (2 Cor. 6:4). “Sicut prædiximus et testificati sumus” (1 Thess. 4:6). — Secundo tangit rectam intentionem, ibi: “Per omnia placentes”. — “Placens Deo factus est dilectus” (Sap. 4:10). — Tertio studium proficiendi, ibi: “In omni opere bono”, etc. Semper enim homo debet niti ad ulterius bonum. “Flores mei fructus honoris et honestatis” (Eccli. 24:23). “Habetis fructum vestrum in sanctificationem”, etc. (Rom. 6:22). Ad fructificationem sequitur augmentum scientiæ; ideo dicit: “Et crescentes”, etc. Ex hoc enim quod aliquis studet implere mandata disponitur ad cognitionem.

“Super senes intellexi, quia mandata tua quæsivi” (Ps. 118:100). “Non habitabit in corpore subdito peccatis” (Sap. 1:4). Et dicit: “Dei”, non mundi. “Dedit illi scientiam sanctorum”, etc. (Sap. 10:10).

§ 11

Deinde tangit tolerantiam malorum, quia ad virtutem non sufficit scire vel velle, nisi immobiliter operetur, quod non potest esse sine patientia et malorum tolerantia. Et ideo dicit: “In omni virtute confortati” (Col. 1:11). — “Divites in virtute pulchritudinis studium habentes” (Eccli. 47; cf. Eccli. 44:6). — Quæ virtus est a Deo. Unde dicit: “Secundum potentiam claritatis ejus”. — “Confortamini in Domino” (Eph. 6:10). — Sed addit: “Claritatis ejus”, id est, Christi, qui est claritas Patris, quia pergere ad peccatum, est pergere ad tenebras. “Vapor est enim virtutis Dei, et emanatio quædam est claritatis omnipotentis Dei sincera” (Sap. 7:25).

§ 12

Deinde cum dicit: “In omni patientia” (Col. 1:11), etc., petit eis tolerantiam in adversis. Quidam enim deficiunt vel propter diffi cultatem adversorum, et ideo oportet habere patientiam. “In patientia vestra possidebitis animas vestras” (Luc. 21:19). Vel propter dilationem præmii. Et ideo dicit: “Et longanimitate”, quæ facit sustinere rem promissam. “Si moram fecerit, expecta eum”, etc. (Habacuc 2:3). “Longanimiter ferens adeptus est repromissionem” (Hebr. 6:15). Sed aliqui hæc duo vitant, sed cum tristitia. Contra hoc dicit: “Cum gaudio”. — “Omne gaudium existimate, fratres, cum in varias tentationes incideritis”, etc. (Jac. 1:2).

§ 13

Deinde cum dicit: “Gratias agentes” (Col. 1:12), etc., agit gratias pro beneficiis exhibitis omnibus fidelibus.

Et hoc pro beneficio gratiæ, quod

primo ponit;
secundo pro fructu gratiæ, ibi: “Qui eripuit” (Col. 1:13).

Dicit ergo: “Oramus pro vobis agentes gratias Deo”, sc. creanti, et “Patri”, sc. adoptanti, “qui dignos”, etc. Dixerunt aliqui quod dona gratiarum dantur pro meritis, et quod Deus dat dignis gratiam, non autem indignis; ideo hoc excludit Apostolus, quia quidquid habes dignitatis et gratiæ, hoc Deus fecit in te, ergo et effectus gratiæ. Et ideo dicit: “Qui dignos nos fecit”, etc. — “Non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis”, etc. (2 Cor. 3:5). — “In partem sortis sanctorum”, etc. Omnes homines de mundo secundum naturam sunt boni. Et ideo justum est eos aliquam partem habere Dei.

Mali quidem partem habent voluptates et temporalia. “Hæc est pars nostra, et hæc sors nostra” (Sap. 2:9). Sancti vero habent ipsum Deum partem. “Pars mea Dominus” (Thren. 3:24). “Dominus pars hæreditatis meæ” (Ps. 15:5). Et ideo dicit: “Qui dignos”, etc. Et addit, “Sortis”, quia dupliciter aliquid dividunt: Quandoque per electionem, quando unus hanc, alius illam partem elegit; aliquando sorte. “Contradictiones comprimit sors” (Prov. 18:18). Hæc autem pars cedit sanctis non per electionem propriam (“Non vos me elegistis, sed ego elegi vos” (Joan. 15:16)); sed quia ipse Deus elegit vos. Sors enim nihil aliud est, quam committere aliquid divino judicio.

Sors autem triplex est, sc. consultoria, divinatoria, et divisoria. Prima autem in temporalibus non est mala; secunda [page 118] vana est et mala; tertia in necessitatibus aliquando permittenda, sed hæc per se est possessio luminis. “Lucem habitat inaccessibilem” (1 Tim. ult.; 1 Tim. 6:16). “In manibus abscondit lucem”, etc. (Job 36:32). Et ex hac parte sequitur effectus gratiæ, scil. translatio de tenebris ad lucem.

Et ideo

primo ponit translationem,
secundo modum in quo homines ante gratiam sunt servi peccati.

Nam cum peccatum sit tenebræ, ideo sunt in potestate tenebrarum, sive dæmonum, sive peccatorum. “Adversus rectores mundi tenebrarum harum”, etc. (Eph. ult.; Eph. 6:12). “Captivitas a forti tollitur”, etc. (Isa. 49:24–25). — “Et transtulit”, etc., id est, ut essemus regnum Dei. “Regnum meum non est de hoc mundo”, etc. (Joan. 19; cf. Joan. 18:36). Et hoc fit quando liberamur a peccato. “Fecisti nos Deo nostro regnum”, etc. (Apoc. 5:10). Vel ad litteram, ut vitam æternam. “Appropinquabit regnum cælorum” (Matth. 3, 4 et 10; Matth. 3:2; 4:17; 10:7). Et hoc est quod dicit: “Regnum Filii dilectionis suæ.” Dilectio, ut dicit Augustinus in Glossam, quandoque dicitur Spiritus sanctus, qui est amor Patris et Filii.

Sed si dilectio sic semper teneretur personaliter, tunc Filius esset filius Spiritus sancti; sed quandoque dicitur essentialiter, ut dicitur in Glossa. Filii ergo dilectionis suæ dicitur, id est, filii sui dilecti, vel filii essentiæ suæ.

Sed numquid hæc est vera? Filius est filius essentiæ patris. Dicendum est quod si genitivus designat habitudinem causæ efficientis, est falsum, quia essentia non generat, nec generatur. Si autem designat formam, id est, habens essentiam suam quasi materialiter, sicut dicitur aliquid egregiæ formæ, id est, habens egregiam formam, sic est vera. “Pater diligit Filium, et omnia dedit in manu ejus” (Joan. 3:35).

§ 14

Deinde cum dicit: “In quo habemus” (Col. 1:14), etc., ostendit modum translationis. Homo enim existens in peccato dupliciter tenebatur subditus, sc. per servitutem. “Qui facit peccatum, servus est peccati” (Joan. 8:34). Item erat reus pœnæ, et aversus a Deo. “Iniquitates vestræ diviserunt inter vos et Deum vestrum, et peccata vestra absconderunt faciem ejus a vobis, ne exaudiret” (Isa. 59:2). Hæc duo removet Christus, quia, inquantum homo, factus est pro nobis sacrificium, et redemit nos in sanguine suo. Et ideo dicit: “In quo habemus redemptionem.” — “Empti estis pretio magno” (1 Cor. 6:20). — Sed inquantum est Deus, habemus per eum peccatorum remissionem, quia reatus peccati solutus est per eum.

Lectio 4: Christus imago Dei et primogenitus creaturae (1:15–17)

Gratiæ auctorem commendat, qui Christus est, qui etiam commendatur per comparationem ad Deum, et ad totam creaturam.

Colossenses 1:15–17

15. “Qui est imago Dei invisibilis, primogenitus omnis creaturæ.” [Col. 1:15]

16 “Quoniam in ipso condita sunt universa in cælis et in terra, visibilia et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates, omnia per ipsum, et in ipso creata sunt.” [Col. 1:16]

17. “Et ipse est ante omnes, et omnia in ipso constant.” [Col. 1:17]

§ 15

Postquam superius commemoravit gratiæ beneficia specialia et universalia, hic commendat auctorem hujus gratiæ, sc. Christum.

Et primo per comparationem ad Deum;
secundo generaliter per comparationem ad totam creaturam, ibi: “Primogenitus”;
tertio specialiter per comparationem ad ecclesiam, ibi: “Et ipse est caput” (Col. 1:18).

Circa primum notandum est quod Deus dicitur invisibilis, quia excedit capacitatem visionis cujuscumque intellectus creati, ita quod nullus intellectus creatus naturali cognitione potest pertingere ad ejus essentiam. “Ecce Deus magnus vincens scientiam nostram” (Job 36:26). “Lucem habitat inaccessibilem” (1 Tim. ult.; 1 Tim. 6:16). Videtur ergo a beatis ex gratia, non ex natura. Ratio hujus assignatur a Dionysio, (cf. Dionysius, De divinis nominibus I.4) quia omnis cognitio terminatur ad existens, id est, ad aliquam naturam participantem esse. Deus autem est ipsum esse, non participans, sed participatum, ergo est incognitus. Hujus ergo Dei invisibilis Filius est imago. Sed videndum est quomodo dicatur imago Dei, et quare dicatur invisibilis.

Et quidem de ratione imaginis sunt tria, sc. quod sit ibi similitudo, quod deducta sit, vel expressa ex eo cum quo est similitudo, et quod deducta sit in aliquo pertinente ad speciem vel signum speciei. Si enim sunt duo similia, quorum unum non derivetur ab alio, neutrum dicimus alterius imaginem, sicut ovum non dicitur imago ovi. Et ideo ab imitando dicitur imago. Item si [page 119] similitudo, et quod deducta sit, vel expressa ex eo cum quo est similitudo, et quod deducta sit in aliquo pertinente ad speciem vel signum speciei. Si enim sunt duo similia, quorum unum non derivetur ab alio, neutrum dicimus alterius imaginem, sicut ovum non dicitur imago ovi.

Et ideo ab imitando dicitur imago. Item si sit simile, sed non quantum ad speciem, vel signum speciei, tunc nec imago dicitur, sicut in homine multa sunt accidentia, ut color, quantitas, et hujusmodi, et secundum nullum horum dicitur imago. Sed si figuram ejus accipiat, sic potest esse imago, quia figura est signum speciei, filius autem est similis patri, et pater similis filio, sed filius habet hoc a patre, pater autem non a filio. Et ideo proprie loquendo dicimus filium imaginem patris, et non e converso, quia deducitur et derivatur hæc similitudo a patre. Item hæc similitudo est secundum speciem, quia filius in divinis repræsentatur aliquo modo, sed deficienter per verbum mentis nostræ.

Verbum autem mentis nostræ est, quando formamus actu formam rei cujus notitiam habemus, et hoc significamus verbo exteriori. Et hoc verbum sic conceptum est quædam rei similitudo quam in mente tenemus, et simile secundum speciem. Et ideo Verbum Dei imago Dei dicitur.

Quantum ad secundum sciendum est quod Arriani hoc verbum male intellexerunt, judicantes de Dei imagine secundum imagines quæ fiebant ab antiquis, ut viderent in eis charos suos subtractos sibi, sicut et nos facimus imagines sanctorum, ut quos non videmus in substantia, videamus in imagine. Et ideo dicunt quod invisibile est proprium patri, filius autem est primum visibile, in quo manifestatur bonitas patris, quasi pater sit vere invisibilis, filius vero visibilis, et sic alterius essent naturæ. Hoc autem excludit Apostolus (Hebr. 1:3), dicens: “Qui cum sit splendor gloriæ, et figura substantiæ ejus”, etc. Et sic est imago non solum Dei invisibilis, sed etiam ipse est invisibilis sicut pater.

“Qui est imago invisibilis Dei” (Coloss. 1:15).

§ 16

Deinde cum dicit: “Primogenitus”, etc., commendat Christum per comparationem ad creaturam.

Et primo facit hoc,
secundo exponit, ibi: “Quia in ipso”.

Circa primum sciendum est quod Arriani sic intelligunt, quasi dicatur primogenitus, quia sit prima creatura; sed hic non est sensus, ut patebit. Et ideo duo sunt videnda, sc. quomodo hæc imago sit genita, et quomodo primogenita creaturæ. Quantum ergo ad primum sciendum est quod in unaquaque re generatio est secundum modum sui esse et suæ naturæ. Alius enim modus generationis est in hominibus, et alius in plantis, et sic de aliis. Natura autem Dei est ipsum esse intelligere, et sic oportet quod ejus generatio, vel conceptio intellectualis, sit generatio vel conceptio naturæ ejus. In nobis autem conceptio intelligibilis non est conceptio naturæ nostræ, quia in nobis aliud est intelligere et natura nostra.

Et ideo cum hæc imago sit verbum et conceptio intellectus, oportet dicere quod sit germen naturæ, et sic de necessitate genitus, quia accipit naturam ab alio. Secundo videndum est quomodo dicatur primogenitus. Deus enim non alio se cognoscit et creaturam, sed omnia in sua essentia, sicut in prima causa effectiva. Filius autem est conceptio intellectualis Dei secundum quod cognoscit se, et per consequens omnem creaturam. Inquantum ergo gignitur, videtur quoddam verbum repræsentans totam creaturam, et ipsum est principium omnis creaturæ. Si enim non sic gigneretur, solum Verbum Patris esset primogenitus Patris, sed non creatura. “Ego ex ore Altissimi prodii, primogenita ante omnem creaturam”, etc. (Eccli. 24:5).

§ 17

Deinde cum dicit: “Quia in ipso”, etc., exponit quod dixerat, sc. quod sit primogenitus, quia sc. est genitus ut principium creaturæ.

Et hoc quantum ad tria:

Primo quantum ad rerum creationem;
secundo quantum ad earum distinctionem, ibi: “In cælis” (Col. 1:16);
tertio quantum ad conservationem in esse, ibi: “Et omnia in ipso” (Col. 1:17), etc.

Dicit ergo: Est primogenitus creaturæ, quia est genitus, ut principium omnis creaturæ. Et ideo dicit: “Quia in ipso”, etc. Circa quod sciendum est, quod Platonici ponebant ideas, dicentes, quod quælibet res fiebat ex eo quod participabat ideam, puta hominis vel alicujus alterius speciei. Loco enim harum idearum nos habemus unum, sc. Filium verbum Dei. Artifex enim facit artificium, ex hoc quod facit illud participare formam apud se conceptam, quasi involvens eam exteriori materia: sicut si dicatur quod artifex facit domum per formam rei quam habet apud se conceptam. Et sic Deus omnia in sua sapientia dicitur facere, quia sapientia Dei se habet ad res creatas, sicut ars [page 120] ædificatoris ad domum factam.

Hæc autem forma et sapientia est Verbum, et ideo omnia in ipso condita sunt, sicut in quodam exemplari (“Dixit, et facta sunt” (Gen. 1; cf. Ps. 32:9; cf. Gen. 1:3)); quia in Verbo suo æterno creavit omnia ut fierent.

§ 18

Quantum autem ad rerum distinctionem, sciendum est quod aliqui, sicut Manichæi, erraverunt dicentes hæc corpora terrena, quia corruptibilia, facta esse a malo Deo, cælestia vero, quia incorruptibilia, a bono Deo, sc. patre Christi. Sed mentiuntur, quia in eodem sunt utraque creata. Ideo dicit: “In cælis” (Col. 1:16), etc. Et hæc est distinctio secundum partes naturæ corporeæ. “In principio”, id est, in filio, “creavit Deus”, etc. (Gen. 1:1). Platonici etiam dicunt quod Deus per se creavit creaturas invisibiles, sc. angelos, et per angelos creavit naturas corporeas. Sed hoc excluditur hic, quia dicitur: “Visibilia et invisibilia”. De primo Hebr. XI: (Hebr. 11:3) “Fide intelligimus esse aptata sæcula, ut ex invisibilibus visibilia fierent”.

De secundo autem Eccli. XXXIV: (cf. Eccli. 43:36) “Pauca vidimus operum ejus, omnia autem Dominus fecit”, etc. Hæc autem distinctio est secundum creaturarum naturam. Tertia distinctio est ordinis et gradus in invisibilibus, cum dicit: “Sive throni”, etc. Platonici etiam errant hic: dicebant enim in rebus diversas esse perfectiones, et quamlibet attribuebant uni primo principio, et secundum ordines earum perfectionum ponebant ordines principiorum, sicut ponebant primum ens, a quo participant omnia esse, et illud principium ab isto, scil. primum intellectum, a quo omnia participant intelligere, et aliud principium vitam, a quo omnia participant vivere. Sed nos non sic ponimus, sed ab uno principio res habent quicquid in eis perfectionis est.

Et ideo dicit: “Sive throni”, etc.; quasi dicat: Non dependent ab aliis principiis ordinatis, sed ab ipso uno solo verbo Deo. Sed quid est quod dicit (Eph. 1:21): “Ipsum dedit caput”, etc., ubi quædam diversitas videtur esse ab istis? Solutio: Hic enim enumerat descendendo, quia ostendit progressum creaturæ a Deo, ibi ascendendo, quia ostendit quod filius Dei secundum quod homo super omnes creaturas est. Sed tamen ibi principatus ponuntur sub potestatibus, et virtutes inter dominationes et potestates, hic principatus super potestates, et principatus medium inter dominationes et potestates. Et secundum hoc diversæ sunt sententiæ Gregorii et Dionysii. (cf. Dionysius, De caelesti hierarchia VI–IX) Dionysius enim ordinat eos secundum quod dicitur ad Ephesios, quia in secunda hierarchia ponit dominationes, virtutes, et potestates.

Gregorius vero ordinat eos sicut hic habetur, quia in secunda hierarchia ponit dominationes, principatus et potestates, in tertia vero virtutes, archangelos et angelos. Sed sciendum est, quod, sicut Gregorius et Dionysius dicunt, hæc dona spiritualia, ex quibus nominantur hi ordines, communia sunt omnibus, tamen quidam nominantur a quibusdam, quidam ab aliis, cujus ratio accipitur ex dictis Platonicorum, quia omne quod convenit alicui, convenit tripliciter, quia aut essentialiter, aut participative, aut causaliter. Essentialiter quidem quod convenit rei secundum proportionem suæ naturæ, sicut homini rationale. Participative autem quod excedit suam naturam, sed tamen aliquid de illo participat, sed imperfecte, sicut intellectuale homini, quod est supra rationale, et est essentiale angelorum et idem aliquid participat homo.

Causaliter vero quod convenit rei supervenienter, sicut homini artificialia, quia in eo non sunt sicut in materia, sed per modum artis. Unumquodque autem denominatur solum ab eo quod convenit ei essentialiter. Unde homo non dicitur intellectualis nec artificialis, sed rationalis. De dictis autem donis in angelis, ea quæ conveniunt superioribus essentialiter, inferioribus conveniunt participative; quæ vero inferioribus essentialiter conveniunt, superioribus causaliter conveniunt. Et ideo superiores denominantur a superioribus donis. Supremum autem in creatura spirituali est quod attingit Deum, et quodammodo participat eum. Et ideo denominantur superiores ex hoc, quod attingunt Deum. Seraphim, quasi ardentes Deo vel incendentes; Cherubim, quasi scientes Deum; Throni, quasi habentes in seipsis sedentem Deum.

Tripliciter enim aliquid potest ab alio participare: Uno modo, accipiendo proprietatem naturæ ejus; alio modo, ut recipiat ipsum per modum intentionis cognitivæ; alio modo, ut deserviat aliqualiter ejus virtuti, sicut aliquis medicinalem artem participat a medico, vel [page 121] quia accipit in se medicinæ artem, vel accipit cognitionem artis medicinalis, vel quia deservit arti medicinæ. Primum est majus secundo, et secundum tertio. In sacra autem scriptura significatur aliquid divinum per ignem. “Dominus Deus tuus ignis consumens est”, etc. (Deut. 4:24). Et ideo supremus ordo dicitur Seraphim, quasi ardentes Deo, et continentes aliquam divinam proprietatem. Secundus ordo est Cherubim, consequentes eum cognitive.

Et tertius Throni, ejus virtuti deservientes. Alii autem ordines non nominantur ex attingendo Deum, sed per aliquam ejus operationem. Et aliqui ut dirigentes, et sic sunt Dominationes. Alii exequentes; et horum quidem ut principaliores, ut Principatus. “Prævenerunt principes”, etc. (Ps. 67:26). Alii secundum executionem, et sic sunt exequentes supra spirituales creaturas, ut sunt Potestates quæ arcent dæmones; si supra naturalia, sunt Virtutes, quæ miracula faciunt; si supra homines, sunt Archangeli ad magna; si Angeli, ad minima. Et sic concludendo dicit: “Omnia per ipsum”, sicut per causam effectivam, “et in ipso”, sicut per causam exemplarem. “Omnia per ipsum facta sunt”, etc. (Joan. 1:3).

Sed quia posset aliquis dicere: Numquid omnia sunt æterna? Ideo Apostolus quasi respondens ad hoc, dicit quod non, sed ipse est ante omnia, sc. tempora et res alias. “Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio”, etc. (Prov. 8:22). Vel ante dignitatem. “Quis similis Deo”, etc. (Ps. 81; cf. Ps. 82:2; cf. Ps. 85:8).

Quantum ad conservationem dicit: “Et omnia in ipso constant” (Col. 1:17), id est, conservantur. Sic enim se habet Deus ad res sicut sol ad lunam, quo recedente deficit lumen lunæ. Et sic si Deus subtraheret suam virtutem a nobis, in momento deficerent omnia. “Portans omnia verbo virtutis suæ” (Hebr. 2; cf. Hebr. 1:3).

Lectio 5: Christus caput Ecclesiae et reconciliator (1:18–23)

Commendat Christum per comparationem ad totam Ecclesiam, ac demum ipsum commendat in ordine ad Ecclesiam Colossensium.

Colossenses 1:18–23

18. “Et ipse est caput corporis Ecclesiæ, qui est principium, primogenitus ex mortuis : ut sit in omnibus ipse primatum tenens:” [Col. 1:18]

19. “Quia in ipso complacuit omnem plenitudinem divinitatis habitare;” [Col. 1:19]

20. “Et per eum reconciliare omnia in ipsum, pacificans per sanguinem crucis ejus, sive quæ in terris, sive quæ in cælis sunt.” [Col. 1:20]

21. “Et vos cum essetis aliquando alienati et inimici sensu in operibus malis,” [Col. 1:21]

22. “Nunc autem reconciliavit in corpore carnis ejus per mortem, ut exhiberet vos sanctos et immaculatos et irreprehensibiles coram ipso,” [Col. 1:22]

23. “Si tamen permanetis in fide fundati, et stabiles et immobiles a spe evangelii quod audistis, quod prædicatum est in universa creatura quæ sub cælo est.” [Col. 1:23]

§ 19

Postquam Apostolus commendavit Christum per comparationem ad Deum et ad totam creaturam, hic commendat ipsum in comparatione ad ecclesiam.

Et primo generaliter;
secundo specialiter quantum ad Colossenses, ibi: “Et vos cum essetis” (Col. 1:21);
tertio quantum ad suam personam singulariter, ibi: “Cujus factus sum” (Col. 1:23).

Circa primum duo facit, quia

primo proponit habitudinem Christi ad totam ecclesiam;
secundo exponit, ibi: “Qui est principium” (Col. 1:18).

Dicit ergo: Iste in quo habemus redemptionem Christus est primogenitus creaturæ. Sed secundum quod hujusmodi factus est caput ecclesiæ, duo occurrunt hic exponenda.

Et primo quomodo corpus sit ecclesia,
et secundo quomodo Christus est caput.

Ecclesia dicitur corpus ad similitudinem unius hominis, et hoc dupliciter, sc. et quantum ad distinctionem membrorum (“Dedit quosdam quidem Apostolos, quosdam autem prophetas”, etc. (Eph. 4:11)), et quantum ad servitia, quæ licet sint distincta, tamen unum servit alteri (“Pro invicem sollicita sint membra” (1 Cor. 12:25); “Alter alterius onera portate”, etc. (Gal. 6:2)). Item sicut constituitur unum corpus ex unitate animæ, ita ecclesia ex unitate spiritus. “Unum corpus et unus spiritus” (Eph. 4:4). “Unus panis et unum corpus multi sumus”, etc. (1 Cor. 10:17). Item est alia consideratio membrorum ad caput ecclesiæ, sc. ad Christum.

Ipse enim Christus est caput ecclesiæ. “Tu exaltas caput meum”, etc. (Ps. 3:4). Et exponit quid est esse caput, dicens: “Qui est principium”, etc.; caput enim respectu aliorum membrorum habet tria privilegia.

Primo, quia distinguitur ab aliis ordine dignitatis, quia est principium et præsidens;
secundo in plenitudine sensuum, qui sunt omnes in capite;
tertio in quodam influxu sen[page 122]sus et motus ad membra.

Et ideo

primo ostendit quomodo Christus est caput ratione dignitatis;
secundo ratione plenitudinis gratiarum, ibi: “Quia in ipso complacuit” (Col. 1:19);
item tertio ratione influentiæ, ibi: “Et per eum” (Col. 1:20).

Ecclesia quidem habet duplicem statum. sc. gratiæ in præsenti, et gloriæ in futuro, et est eadem ecclesia, et Christus est caput secundum utrumque statum: quia primus in gratia, et primus in gloria.

Quantum ad primum dicit: “Qui est principium”, quia non solum est in gratia secundum quod homo, sed etiam omnes sunt justificati per fidem Christi. “Per obedientiam unius hominis justi constituuntur multi” (Rom. 5:19). Et ideo dicit: “Qui est principium”, scil. justificationis et gratiæ in tota ecclesia, quia etiam in veteri testamento sunt aliqui justificati per fidem Christi, “Ego principium qui loquor”, etc. (Joan. 8:25). “Tecum principium”, etc. (Ps. 109:3). Item est principium quantum ad statum gloriæ. Ideo dicit: “Primogenitus ex mortuis”. Quia enim resurrectio mortuorum est quasi quædam secunda generatio, quia homo in ea ad vitam æternam reparatur (“In regeneratione, cum sederit Filius hominis”, etc. (Matth. 19:28)), et præ omnibus primus est Christus: ideo est primogenitus ex mortuis, id est, eorum qui sunt geniti per resurrectionem.

Sed contra de Lazaro Joan. XI. (Joan. 11:43–44) Respondeo: Dicitur quod iste et alii non resurrexerunt ad illam vitam immortalem, sed ad mortalem; sed “Christus resurgens ex mortuis jam non moritur” (Rom. 6:9), ut dicitur Rom. VI. (Rom. 6:9) “Primogenitus mortuorum”, etc. (Apoc. 1:5). “Nunc autem Christus resurrexit a mortuis primitiæ dormientium” (1 Cor. 15:20). Et hoc, ut in omnibus sit ipse principatum tenens, quantum ad dona gratiæ, quia ipse est principium; quantum ad dona gloriæ, quia ipse est primogenitus. “In omni gente et in omni populo primatum habui”, etc. (Eccli. 24:9).

§ 20

Deinde cum dicit: “Quia in ipso” (Col. 1:19), etc., ostendit dignitatem capitis quantum ad plenitudinem gratiarum omnium. Alii enim sancti habuerunt divisiones gratiarum, sed Christus habuit omnes. Ideo dicit: “Quia in ipso”, etc. Singula verba pondus suum habent. “Complacuit”, designat quod dona hominis Christi non erant ex fato seu meritis, ut dicit Photinus, sed ex divinæ voluntatis complacentia assumentis hunc hominem in unitatem personæ. “Hic est filius meus”, etc. (Matth. 3:17). Item dicit “Omnem”, quia alii habent hoc donum, alii aliud. “Omnia dedit in manus ejus” (Joan. 13:3). Item dicit: “Plenitudinem”, quia aliquis aliquod habuit donum, sed non plenitudinem ejus, seu virtutis; quia forte invitus in aliquo defecit.

Sed Joan. I dicitur (Joan. 1:14) de Christo: “Vidimus eum plenum gratiæ et veritatis”. Eccli. XXIV: (Eccli. 24:16) “In plenitudine sanctorum detentio mea”. Item dicit “Habitare”. Alii enim acceperunt usum gratiæ ad tempus, quia spiritus prophetarum non semper adest prophetis, sed in Christo est habitualiter, quia semper ad votum in Christo est dominium hujus plenitudinis. “Super quem videris spiritum descendentem, et in eo manentem”, etc. (Joan. 1:33).

§ 21

Deinde cum dicit: “Et per eum” (Col. 1:20), etc., ostendit Christum esse caput ecclesiæ ratione influxus. Et hæc est tertia ratio capitis.

Et primo ostendit influxum gratiæ;
secundo exponit quod dixerat, ibi: “Pacificans”.

Dicit ergo primo: Dico quod complacuit non solum quantum ad hoc quod haberet in se, sed etiam ut per eum ad nos derivaret. Unde dicit: “Et per eum reconciliare omnia in ipsum”. — “Deus erat in Christo mundum reconcilians sibi” (2 Cor. 5:19). Exponit autem qualis sit ista reconciliatio, et quomodo omnia reconciliata. In reconciliatione autem sunt duo consideranda: Primo in quo conveniunt qui reconciliantur. Discordes enim diversas habent voluntates. Reconciliati autem consentiunt in aliquo uno. Et sic voluntates prius discordes concordant in Christo. Et hujusmodi voluntates sunt et hominum, et Dei, et angelorum. Hominum, quia Christus homo est: Dei, quia Deus est.

Item discordia erat inter Judæos qui volebant legem, et Gentiles qui non volebant legem; sed utrosque Christus concordat, quia ex Judæis est, et quia absolvit observantias legis. Et hæc concordia est facta per sanguinem, etc. Inter Deum enim et hominem causa discordiæ fuit peccatum: inter Judæos et Gentiles lex. Christus per crucem destruxit peccatum, et implevit legem. Et ita removit causam discordiæ “Accessistis ad Sion montem, et civitatem [page 123] Dei viventis Jerusalem”, etc. (Hebr. 12:22). Et sic reconciliati sumus. Et ita sunt pacata, “sive quæ in cælis”, ut angeli et Deus, “sive quæ in terris”, scil. Judæi et Gentiles.

Ideo Christo nato dicitur (Luc. 2:14): “Gloria in altissimis Deo, et in terra pax hominibus”, etc. Item in resurrectione dixit: “Pax vobis”, etc., ut habetur Joan. XX. (Joan. 20:19, 21, 26) — “Ipse enim est pax nostra, qui fecit utraque unum”, etc. (Eph. 2:14).

§ 22

Deinde cum dicit: “Et vos” (Col. 1:21), etc., ponitur commendatio Christi per dona eis collata.

Ubi

primo commemorat statum præteritum;
secundo Christi beneficium, ibi: “Nunc autem” (Col. 1:22), etc.;
tertio quid exigatur ab eis, ibi: “Si tamen” (Col. 1:23), etc.

Status enim præteritus habuit tria mala. Quantum enim ad intellectum erant ignorantes; quantum ad effectum, inimici justitiæ; quantum ad actum, in multis peccatis.

Quantum ad primum dicit: “Alienati”, etc.; quantum ad secundum: “Et inimici sensus”, secundum unam litteram; et ostendit defectum sapientiæ quam prædicabant Judæi de uno Deo. “Dilexerunt magis tenebras quam lucem” (Joan. 3:19).

Sed numquid tenebantur ad legem Moysi? Dicendum est quod sic, quantum ad cultum unius Dei. Vel alienati sensu, id est, ex electione contradicentes ei ex malitia. “Qui quasi de industria recesserunt ab eo” (Job 34:27).

Quantum ad tertium dicit: “In operibus malis”. — “Erant enim eorum opera mala”, etc. (Joan. 3:19).

§ 23

Deinde cum dicit: “Nunc autem” (Col. 1:22), ponit beneficia Christi. Et primum est reconciliatio in corpore ejus. Et dicit: “In corpore carnis”, non quod aliud sit corpus, et aliud caro; sed ad ostendendum quod accepit corpus in esse naturæ. “Et Verbum caro factum est”, etc. (Joan. 1:14). Et idem corpus carnis, id est, mortale. “Deus filium suum mittens in similitudinem peccati”, etc. (Rom. 8:3). Secundum est sanctificatio. Unde dicit: “Ut exhiberet vos sanctos”. — “Jesus ut sanctificaret populum”, etc. (Hebr. 13:12). — Tertium est ablutio a peccatis, ibi: “Et immaculatos”. — “Sanguis Christi per Spiritum sanctum semetipsum obtulit Deo, emundabit conscientiam nostram”, etc. (Hebr. 9:14). — Item quantum ad futura, ibi: “Et irreprehensibiles”. — “Satagite immaculati et inviolati ei inveniri in pace”, etc. (2 Pet. 3:14). — Et addit: “Coram ipso”. — “Homo videt quæ foris patent, Dominus autem intuetur cor” (1 Reg. 16:7). — Exigit a nobis firmitatem fidei et spei; ideo subjungit, dicens: “Si tamen permanetis in fide fundati” (Col. 1:23).

Fides est sicut fundamentum, ex cujus firmitate tota firmatur ecclesiæ structura. Item “et stabiles” in spe non moti a seipsis, “et immobiles”, quasi non excidentes a spe per alios. A spe, inquam, “Evangelii”, id est, quam dat evangelium de bonis regni cælorum. “Pœnitentiam agite, appropinquabit enim regnum cælorum” (Matth. 4:17). Nec est excusatio, quia est prædicatum, videlicet per Apostolos. Utitur præterito pro futuro, propter certitudinem ejus. “In universa creatura, quæ sub”, etc., id est, omni creaturæ novæ, id est, fidelibus quibus paratum erat.

Lectio 6: Ministerium et passiones Pauli (1:23–29)

Evangelii se fidelem ministrum dicit, quod manifestatum nunc est, licet fuerit a sæculis absconditum, pro quo etiam gloriatur vincula pati.

Colossenses 1:23–29

“Cujus factus sum ego Paulus minister.” [Col. 1:23]

24. “Qui nunc gaudeo in passionibus pro vobis, et adimpleo ea quæ desunt passionum Christi, in carne mea pro corpore ejus, quod est Ecclesia,” [Col. 1:24]

25. “Cujus factus sum ego minister secundum dispensationem Dei, quæ data est mihi in vobis, ut impleam verbis Dei,” [Col. 1:25]

26. “Mysterium quod absconditum fuit a sæculis et generationibus: nunc autem manifestatum est sanctis ejus,” [Col. 1:26]

27. “Quibus voluit Deus notas facere divitias gloriæ sacramenti hujus in Gentibus, quod est Christus in vobis spes gloriæ,” [Col. 1:27]

28. “Quem nos annuntiamus, corripientes omnem hominem, et docentes in omni sapientia, ut exhibeamus omnem hominem perfectum in Christo Jesu.” [Col. 1:28]

29. “In quo et laboro, certando secundum operationem ejus, quam operatur in me in virtute.” [Col. 1:29]

§ 24

Postquam commendavit Christum in comparatione ad Deum et ad universam creaturam, ad totam ecclesiam et ad ipsos Colossenses, hic commendat eum in comparatione ad seipsum, ostendens se ejus ministrum.

Et primo ponit ministerium;
secundo ostendit fidelitatem ministrando, ibi: “Qui nunc gaudeo” (Col. 1:24);
tertio ministerii magnitudinem, ibi: “Cujus factus sum”.

Dicit ergo: Dico quod “prædicatum est in universa creatura, cujus” evangelii “factus sum minister” prædicandi, non mea auctoritate, sed prædicationis [page 124] ministerium exhibens. “Sic nos existimet homo ut ministros Christi et dispensatores”, etc. (1 Cor. 4:1). Sed est minister fidelis, quod patet, quia non refugit pati pericula quin diligenter exequatur.

Unde

primo ostendit quo affectu sustinet passiones;
secundo quo fructu, ibi: “Adimpleo”, etc.

Affectu quidem læto, quia “nunc gaudeo”, etc., “pro vobis”, id est, propter vestram utilitatem. “Sive tribulamur pro vestra exhortatione et salute”, etc. (2 Cor. 1:6). Et propter gaudium vitæ æternæ quod inde expecto, quod est fructus ministerii ejus. “Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis, scientes”, etc. (Jac. 1:2–3). “Si immolor super sacrificium fidei vestræ, gaudeo et congratulor”, etc. (Phil. 2:17). Et etiam hoc fructu, “ut adimpleam” ea, “quæ desunt passionum Christi”. Hæc verba secundum superficiem malum possent habere intellectum, sc. quod Christi passio non esset sufficiens ad redemptionem; sed additæ sunt ad complendum passiones sanctorum.

Sed hoc est hæreticum, quia sanguis Christi est sufficiens ad redemptionem, etiam multorum mundorum. “Ipse est propitiatio pro peccatis nostris”, etc. (1 Joan. 2:2). Sed intelligendum est, quod Christus et ecclesia est una persona mystica, cujus caput est Christus, corpus omnes justi: quilibet autem justus est quasi membrum hujus capitis. “Et membra de membro” (1 Cor. 12:27). Deus autem ordinavit in sua prædestinatione quantum meritorum debet esse per totam ecclesiam, tam in capite quam in membris, sicut et prædestinavit numerum electorum. Et inter hæc merita præcipue sunt passiones sanctorum Martyrum. Christi, sc. capitis, merita sunt infinita, quilibet vero sanctus exhibet aliqua merita secundum mensuram suam.

Et ideo dicit: “Adimpleo ea quæ desunt passionum Christi”, id est, totius ecclesiæ, cujus caput est Christus. “Adimpleo”, id est, addo mensuram meam. Et hoc “in carne”, id est, ego ipse patiens. Vel “quæ” passiones “desunt in carne mea”. Hoc enim deerat, quod sicut Christus passus erat in corpore suo, ita pateretur in Paulo membro suo, et similiter in aliis. Et “pro corpore”, quod est ecclesia, quæ erat redimenda per Christum. “Ut exhiberet ipse sibi ecclesiam gloriosam, non habentem maculam neque rugam” (Eph. 5:27). Sic etiam omnes sancti patiuntur propter ecclesiam, quæ ex eorum exemplo roboratur. Glossa: “Passiones adhuc desunt, eo quod paritoria meritorum ecclesiæ non est plena, nec adimplebitur, nisi cum sæculum fuerit finitum.” Paritoria autem est vas, vel domus, ubi pariter multa inferuntur.

§ 25

Deinde cum dicit: “Cujus sum”, etc., ostendit dignitatem ministerii tripliciter.

Primo ex materia adoptionis;
secundo ex fine ad quem dicitur, ibi: “Ut impleamini” (Col. 1:9), etc.;
tertio ex usu, ibi: “Quoniam vos, cum”, etc.

Sed diceret aliquis: Estne magnum hoc ministerium? Et respondet dicens: Ita est, quia traditum est mihi secundum dispensationem. Quod dupliciter potest exponi, sc. active; et sic est sensus: Id est, ut dispensem vobis divina, fideliter tradens ea, et hæc potestas data est mihi. Vel passive, et tunc est sensus: Id est, secundum quod mihi dispensatum est a Deo. “Dedit quosdam quidem Apostolos, quosdam prophetas”, etc. (Eph. 4:11). “Segregate mihi Barnabam et Paulum in opus ad quod assumpsi eos”, etc. (Act. 13:2). Ecce quis est finis, certe non pecunia, nec gloria propria, sed aliquod magnum, ad quod accepi, quia “ut impleam” (Col. 1:25), etc.

Et primo ostendit dignitatem ejus ad quod accepit;
secundo ostendit quod est illud, quod est Christus.

Item primo commendat magnitudinem ejus ex diffusa prædicatione, et occultatione, et manifestatione. Accipitur autem ad conversionem Gentilium. Unde “ut adimpleam verbum” non prædicationis, sed dispensationem æternam Dei, id est, ut mea prædicatione impletum ostendam verbum Dei, id est, Dei dispensationem, et præordinationem et promissionem de Verbo Dei incarnando, vel dispensationem Dei æternam, qua disposuit ut Gentes per Christum converterentur ad fidem veram Dei. Et hoc oportebat impleri. “Dixit ergo, et non faciet, locutus est, et non implebit” (Num. 23:19)? “Verbum quod egredietur de ore meo non revertetur ad me vacuum, sed faciet quæcumque volui, et prosperabitur”, etc. (Isa. 55:11).

Sed hoc disposuit impleri per ministerium Pauli. Unde dicit: “Ut impleam hoc mysterium”, sc. inquantum est res [page 125] abscondita; quia mysterium quod est absconditum est hoc verbum. “Secretum meum mihi est”, etc. (Isa. 24:16). — “Quod absconditum fuit a sæculis” (Col. 1:26), id est, a principio sæculorum, et “omnibus” generationibus hominum, qui hoc scire non potuerunt. “Quæ sit dispensatio sacramenti absconditi a sæculis in Deo” (Eph. 3:9). Nam et si philosophi antiqui quædam de Christi deitate videantur dixisse vel propria, vel appropriata, sicut Augustinus invenit in libris Platonis: (Augustinus, Confessiones VII.9.13–14) “In principio erat Verbum” (Joan. 1:1), etc., tamen quod “Verbum caro factum est” (Joan. 1:14), nullus scire potuit.

Sed dicis: Nonne fuit scitum per prophetas?

Respondeo: Dicendum est quod sic, tamen inquantum pertinebat ad evangelium, vel non ita aperte sicut Apostoli sciverunt.

§ 26

Deinde cum dicit: “Nunc autem” (Col. 1:26), etc., agit de manifestatione ejus,

et primo ostendit quibus manifestatum est;
secundo ostendit quare manifestatum est eis, ibi: “Quibus voluit” (Col. 1:27).

Dicit ergo: “Manifestatum est nunc”, sc. tempore gratiæ. “Ecce nunc tempus acceptabile, ecce nunc dies salutis” (2 Cor. 3; cf. 2 Cor. 6:2). Hæc autem est scientia sanctorum. “Dedit illi scientiam sanctorum”, etc. (Sap. 10:10). “Annuntiat de ea amico suo”, etc. (Job 36:33). Sed hoc non propter eorum beneplacitum, sed propter beneplacitum suum. Unde dicit: “Quibus voluit Deus”, etc. — “Quæ audivi a Patre meo, nota feci vobis” (Joan. 15:15). Et subdit: “Non vos me elegistis, sed ego elegi vos”, etc. (Ibidem; Joan. 15:16). “Ita placitum fuit ante te” (Matth. 11:26). — “Notas facere divitias gloriæ sacramenti hujus”, quia per hoc quod ista fuerunt occulta, Deus apparet abundanter gloriosus.

Nam olim notus in Judæa Deus, sed per hoc sacramentum conversionis Gentilium gloria Dei notificatur per totum mundum. “Ego te clarificavi”, etc. (Joan. 17:4). “Et hoc in Gentibus”, sc. quod completur in eis. “Gloriamur in spe gloriæ filiorum Dei” (Rom. 5:2). Et (Rom. 11:33): “O altitudo divitiarum sapientiæ et scientiæ Dei”. Hoc verbum est “quod est Christus”, id est, quod per Christum adipiscimur, sc. “spem gloriæ”, quæ olim videbatur promissa solum Judæis. “Mirabantur quod et in nationes diffusa est gratia”, etc. (Act. 10:45). “Justificati ex fide pacem habeamus”, etc. (Rom. 5:1). Et post: “Et gloriamur in spe gloriæ filiorum Dei”, etc. (Ibidem; Rom. 5:2).

“Radix Jesse qui stat in signum populorum”, etc. (Isa. 11:10). Sic ergo ostenditur origo ministerii et finis. Sed subdit usum ejus, cum dicit: “Quem nos” (Col. 1:28), etc.

Et circa hoc tria facit, quia

primo ostendit usum ejus;
secundo fructum, ibi: “Ut exhibeamus”, etc.;
tertio auxilium sibi impensum ad consequendum usum, ibi: “In quo et laboro” (Col. 1:29).

Usus ejus est nuntiare Christum. Et ponit usum et modum utendi. “Annuntiate inter Gentes studia ejus”, etc. (Ps. 9:12). “Quod vidimus et audivimus, annuntiamus vobis”, etc. (1 Joan. 1:3). Modus ponitur ibi: “Corripientes”, etc., quod est perfecta annuntiatio, quia omni homini, non solum Judæis. “Docete omnes gentes”, etc. (Matth. ult.; Matth. 28:19). Modus etiam ejus est docere veritatem, et refellere falsitatem. Et ideo dicit: “Corripientes omnem hominem”, vel infideles in vita. “Arma militiæ nostræ non sunt carnalia, sed potentia Deo ad destructionem munitionum, consilia destruentes”, etc. (2 Cor. 10:4–5). — “Et docentes omnem hominem in omni sapientia”, sc. quæ est cognitio Dei.

“Nosse enim te, consummata justitia est, et scire justitiam et veritatem tuam radix est immortalitatis”, etc. (Sap. 15:3). Et (1 Cor. 2:6): “Sapientiam loquimur”, etc. Fructus autem hic est quod homines ducuntur ad perfectum. Unde dicit: “Ut exhibeamus omnem hominem”, sc. cujuscumque conditionis, “perfectum”, non in lege, sed in Christo. — “Estote perfecti”, etc. (Matth. 5:48). — Sed numquid quilibet tenetur ad perfectionem? Non, sed intentio prædicatoris ad hoc debet esse. Est autem duplex perfectio charitatis: Una de necessitate præcepti, sc. ut in corde nihil admittat contrarium Deo. “Diliges Dominum Deum tuum ex toto corde tuo”, etc. (Matth. 22:37).

Alia de necessitate consilii, ut abstineat etiam a licitis, et hæc est perfectio supererogationis. Sed ad hoc habuit auxilium a Deo. Unde dicit: “In quo laboro certando” contra infideles et peccatores. “Labora sicut bonus miles Christi”, etc. (2 Tim. 2:3). Item (Ejusdem 4; 2 Tim. 4:7): “Bonum certamen certavi”, etc. Et hoc secundum operationem ejus. — “Gratia Dei mecum” (1 Cor. 15:10). — “Quam operatur in me,” [page 126] quia hoc facit Deus in me in virtute miraculorum, scil. præbendo virtutem. “Sedete in civitate donec induamini virtute ex alto” (Luc. ult.; Luc. 24:49).

CAPUT II.

Lectio 1: Sollicitudo Pauli et thesauri sapientiae in Christo (2:1–4)

Sollicitum se dicit de statu eorum, cupiens ab eis videri, ut eos consoletur, ac tueatur contra hæreticos.

Colossenses 2:1–4

1. “Volo enim vos scire qualem sollicitudinem habeam pro vobis et pro his qui sunt Laodiceæ, et quicumque non viderunt faciem meam in carne.” [Col. 2:1]

2. “Ut consolentur corda ipsorum instructi in charitate, et in omnes divitias plenitudinis intellectus in agnitionem mysterii Dei patris et Jesu Christi;” [Col. 2:2]

3. “In quo sunt omnes thesauri sapientiæ et scientiæ absconditi.” [Col. 2:3]

4. “Hoc autem dico, ut nemo vos decipiat in sublimitate sermonum.” [Col. 2:4]

§ 27

Supra commendavit statum fidelium, qui est gratiæ, et actorem, scil. Christum; hic protegit eos contra contrariantia huic statui,

et primo contra doctrinam corrumpentem;
secundo contra perversos mores, III capite, ibi: “Igitur si consurrexistis” (Col. 3:1).

Circa primum duo facit, quia

primo ostendit sollicitudinem de eorum statu;
secundo tuetur eos contra malam doctrinam, ibi: “Hoc autem dico” (Col. 2:4).

Iterum prima pars dividitur in tres particulas.

Quia

primo ponit sollicitudinem;
secundo personas de quibus sollicitatur, ibi: “Pro vobis” (Col. 2:1);
tertio de quo sit sollicitus, ibi: “Ut consolentur” (Col. 2:2).

Dicit ergo: “Volo enim vos scire qualem habeam sollicitudinem”, scil. magnam. Et hoc pertinet ad bonum prælatum. “Qui præest in sollicitudine” (Rom. 12:8). “Pastores erant in eadem regione vigilantes et custodientes vigilias noctis supra gregem suum” (Luc. 2:8). Et non solum pro a se conversis et sibi præsentibus, sed etiam pro aliis. Unde dicit: “Pro vobis”, scil. quos non vidi corpore, sed mente, et non solum pro istis, sed etiam pro illis qui non viderunt, etc. Sollicitus quippe erat pro toto mundo. “In veste poderis Aaron totus erat orbis terrarum”, etc. (Sap. 18:24). Sic in mente Apostoli.

“Præter ea quæ extrinsecus sunt, instantia mea quotidiana sollicitudo omnium ecclesiarum”, etc. (2 Cor. 11:28). Sed de quibus magis sollicitatur?

Respondeo, de non visis, quantum ad aliquid, quia nesciebat quid fieret circa eos, non autem simpliciter.

Deinde cum dicit: “Ut consolentur”, ostendit de quo sollicitus sit, sc. de eorum consolatione.

Et primo hoc ponit;
secundo, quomodo possit hoc haberi, ibi: “Instructi”.

Dicit ergo: “Ut consolentur”, id est, per me habeant consolationem spiritualem, cujus consolationis factivum est bonum. Est enim factivum gaudii, ut qui tristatur de aliquo, consoletur de alio æque bono. Duo autem sunt quæ consolantur nos, sc. meditatio sapientiæ. “Erit allocutio cogitationis et tædii mei” (Sap. 8:9). Aliud est oratio. “Tristatur quis in vobis? oret; æquo animo est? psallat” (Jac. 5:13).

Consequenter cum dicit: “Instructi”, etc., ponit specialiter sapientiæ instructionem. Duplex est hic littera, sc. quæ dicta est, et quæ habetur in Glossa sic: “Ut consolentur corda ipsorum instructorum” (Col. 2:2), etc., ad cognoscendum, etc. Et est idem sensus. Instructio ergo sapientiæ consolatur contra mala temporalia. Debet autem hic esse instructus de via, et ideo dicit “in charitate”, quæ sc. est via ad Deum. “Adhuc excellentiorem viam vobis demonstro, si linguis”, etc. (1 Cor. 12; 1 Cor. 12:31–13:1). “Instructi” ergo “in charitate” qua Deus nos diligit, et qua nos eum diligimus. Utrumque enim nos consolatur, sc. et quia Dominus diligit nos.

“Vivo ego”, etc. Et post: “Qui dilexit me et tradidit semetipsum pro me”, etc. (Gal. 2:20). “Dives in misericordia, propter nimiam charitatem suam, qua dilexit nos”, etc. (Eph. 2:4). Item quia nos Deum diligimus, nos consolamur, quia consolatio est amici, si pro eo sustineat mala. “Et si evenerint mihi mala, propter illum sustinebo” (Eccli. 22:31). Et subdit: “Et in omnes divitias”, id est, in omni capacitate. Intellectus enim noster est in potentia ad aliquid cognoscendum; sed intellectus angeli in sua creatione impletus est scientia intelligibilium. Et ideo oportet quod nostro intellectui humano superveniat scientia, vel per disciplinam; sed hæc est insufficiens, quia numquam aliquid tantum potest sciri sic, quod capacitatem ejus impleat; vel per revelationem divinam et donum Dei.

Et hæc est sufficiens. “Implevit eum Dominus spiritu sapientiæ et intellectus”, etc. (Eccli. 15:5). Et ideo dicit: “Plenitudinis intel[page 127]lectus”, id est, in copiam. “Quid sapientia locupletius” (Sap. 7; cf. Sap. 8:5)? “Divitiæ salutis sapientia et scientia” (Isa. 33:6). “Instructi” ergo “in copia” divinæ sapientiæ, quæ copia implet intellectum. Et hoc habebimus cognoscendo Deum. Et ideo dicit: “In agnitionem mysterii”, etc., id est, ad cognoscendum veritatem sacramenti hujus occulti, sc. quod Deus sit pater Jesu Christi. Vel mysterii Dei Patris, quod est Christus. Ideo dicitur Matth. XI de apostolis: (Matth. 11:25) “Abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis”.

Vel in agnitione æternæ generationis et incarnationis Christi. “Cogitare ergo de illa sensus est consummatus” (Sap. 6:16). Augustinus: “Beatus qui te novit, infelix qui te non novit”. (cf. Augustinus, Confessiones V.4.7) Per cognitionem Dei habet homo omnem plenitudinem. “Hæc est vita æterna, ut cognoscant te solum verum Deum”, etc. (Joan. 17:3).

§ 28

Sed numquid per cognitionem Christi impletur intellectus?

Respondeo sic, quia “in eo sunt omnes thesauri”, etc. Deus habet omnium rerum notitiam, et hæc notitia comparatur thesauro. “Infinitus enim est thesaurus hominibus”, etc. (Sap. 7:14). Thesaurus est divitiæ congregatæ, sed effusæ non dicuntur thesaurus, sed quæ in uno sunt. Deus enim sapientiam suam sparsit super omnia opera sua (Eccli. 1:9–10). Et secundum hoc non habet rationem thesauri, sed secundum quod hujusmodi rationes uniuntur in uno, sc. sapientia divina, et omnes hujusmodi thesauri sunt in Christo. Sapientia enim est cognitio divinorum, scientia vero est creaturarum cognitio. Quicquid autem de Deo potest sciri pertinens ad sapientiam, totum Deus abundanter in se cognoscit.

Item quicquid potest cognosci de creaturis, cognoscit in se supereminenter. Quicquid autem in sapientia Dei est, est in verbo suo uno, quia uno simplici actu intellectus cognoscit omnia, quia in eo non est scientia in potentia nec in habitu. Et ideo in isto Verbo sunt omnes thesauri, etc. Sed addit: “Absconditi”, quia quod mihi aliquid absconditur, contingit dupliciter, sc. vel propter debilitatem intellectus mei, vel propter velamen oppositum, sicut quis non videt candelam, vel quia cæcus est, vel velata est. Ita in Verbo Dei sunt omnes thesauri sapientiæ et scientiæ, sed absconditi nobis qui non habemus limpidos oculos, sed lippos.

“Adhuc modicum lumen in vobis est” (Joan. 12:35). Et quia est velatum duplici velamine, sc. creaturæ, quia intellectus noster nunc ad illam cognitionem non potest nisi per similitudinem creaturarum. “Invisibilia Dei per ea quæ facta sunt intellecta conspiciuntur”, etc. (Rom. 1:20). Secundo est velatum in carne. “Et Verbum caro factum est” (Joan. 1:14). Et si aliquid videmus de Deo, non tamen totum. “Vere tu es absconditus” (Isa. 45:15). “Aperi eis thesaurum tuum” (Num. 20:6). Ponamus quod aliquis habeat candelam velatam, non quæreret aliunde lumen; sed potius quod habitum ab eo reveletur, et ideo non oportet sapientiam quærere nisi in Christo.

“Non existimavi me aliquid scire, nisi Christum Jesum”, etc. (1 Cor. 1; cf. 1 Cor. 2:2). Et (1 Joan. 3:2): “Cum apparuerit”, id est, revelabitur, “similes ei erimus”, sc. omnia scientes; sicut qui haberet librum ubi esset tota scientia, non quæreret nisi ut sciret illum librum, sic et nos non oportet amplius quærere nisi Christum.

§ 29

Deinde cum dicit: “Hoc autem dico” (Col. 2:4), etc., instruit et monet eos contra doctrinam corrumpentem. Seducebantur autem a quibusdam philosophis contra fidem, et ab hæreticis qui docebant observantias legalium.

Ideo

primo instruit eos contra philosophos,
secundo contra judaizantes, ibi: “In quo et circumcisi” (Col. 2:11).

In scientia vero mundana duo continentur, quia est quædam scientia loquendi, et quædam scientia rerum, et ideo dupliciter possunt decipere.

Ideo

primo munit eos contra philosophos decipientes eos per scientiam loquendi;
secundo contra decipientes eos per scientiam rerum, ibi: “Videte ne quis” (Col. 2:8).
Primo manifestat deceptionem;
secundo assignat rationem, ibi: “Nam si corpore”.

Dicit ergo: Dico quod in Christo est omnis scientia. Et hoc dico, ne quærentes alibi scientiam decipiamini. Et dicit: “Ut nemo”, id est, nec Demosthenes, nec Tullius, “vos decipiat in sublimitate sermonis”. — “Populum imprudentem non videbis, populum alti sermonis”, etc. (Isa. 33:19). — Sed numquid est peccatum uti sermonibus sublimibus? [page 128] Respondeo: Non, quia etiam sancti viri elegantius loquuntur quam etiam rhetores mundi, sicut Ambrosius, Hieronymus, et Leo papa. Nam si licet uti ad persuadendum in malo ornata locutione, multo magis in bono.

Lectio 2: Perseverantia in Christo et plenitudo divinitatis (2:5–10)

Perseverantiam docet, qua in bonis proficiant, monetque sibi cavendum a fallaciis sophistarum, ac philosophorum rationibus.

Colossenses 2:5–10

5. “Nam etsi corpore absens sum, sed spiritu vobiscum sum, gaudens, et videns ordinem vestrum et firmamentum ejus quæ in Christo est, fidei vestræ.” [Col. 2:5]

6. “Sicut ergo accepistis Jesum Christum Dominum nostrum, in ipso ambulate,” [Col. 2:6]

7. “Radicati et superædificati in ipso, et confirmati in fide, sicut et didicistis, abundantes in illo in gratiarum actione.” [Col. 2:7]

8. “Videte ne quis vos decipiat per philosophiam et inanem fallaciam, secundum traditionem hominum, secundum elementa mundi, et non secundum Christum.” [Col. 2:8]

9. “Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter;” [Col. 2:9]

10. “Et estis in illo repleti, qui est caput omnis principatus et potestatis.” [Col. 2:10]

§ 30

Supra monuit ne per aliquam fallaciam sermonis decidant a fide, hic ponit rationem monitionis, quæ sumitur ex bonis quæ in istis erant; quæ non debebant perdere, sed proficere in eis.

Et primo commemorat bona habita;
secundo ostendit quomodo in eis proficiant, ibi: “Sicut ergo” (Col. 2:6).

Circa primum duo facit; quia

primo ostendit qualiter sunt sibi nota bona eorum;
secundo quæ bona in eis sunt, ibi: “Gaudens”.

Dicit ergo: “Nam et si”, etc.; quasi dicat: Licet non prædicaverim vobis, nec vestra facta oculis videam, tamen “spiritu vobis intersum” per affectionem “gaudens” de bonis vestris. “Absens quidem corpore, præsens vero spiritu” (1 Cor. 5:3). “Filius sapiens lætificat patrem”, etc. (Prov. 10:1). Et hoc quia revelabatur sibi per Spiritum sanctum, et ideo dicit: “Sed spiritu vobiscum sum” (Col. 2:5). — “Nonne cor meum in præsenti erat, quando reversus est homo de curru in occursum tui”, etc. (4 Reg. 5) (4 Reg. 5:26). — “Gaudens”, inquam, sum, quia “videns” sum “ordinem”, id est, ordinatam vestram conversationem “Omnia honeste et secundum ordinem fiant in vobis” (1 Cor. 14:40).

“Stellæ manentes in ordine et cursu suo”, etc. (Judic. 5:20). — “Et firmamentum”, etc. — “Firmum fundamentum Dei stat”, etc. (1 Tim. 2; cf. 2 Tim. 2:19). — Et hoc: “In Christo”. — “Habitare Christum per fidem in cordibus vestris”, etc. (Eph. 3:17). Ecclesia enim est spirituale ædificium. “In quo omnis ædificatio constructa crescit in templum sanctum in Domino” (Eph. 2:21). Hujus autem bonitas consistit in debito fundamento, quod est fides, et in debita superædificatione. Et ideo hæc duo posuit.

§ 31

Deinde cum dicit: “Sicut ergo” (Col. 2:6), etc., monet eos ad hæc servanda.

Et primo ad proficiendum,
secundo ad persistendum,
tertio ad gratias agendum.

Dicit ergo: “Sicut accepistis Christum Dominum nostrum”, non pervertendo, “in ipso ambulate”. — “Adhærentes bono” (Rom. 12:9). Ecclesia quandoque comparatur spirituali ædificio. “Templum Dei sanctum est, quod estis vos” (1 Cor. 3:17). Quandoque arbori, quia fert fructum. Et eadem est comparatio fundamenti ad domum, et radicis ad arborem, quia utriusque firmitas est radix et fundamentum Christus. “Erit radix Jesse quæ stat in signum populorum” (Isa. 11:10). “Fundamentum aliud nemo potest ponere præter id quod positum est, quod est Christus Jesus” (1 Cor. 3:11). Ideo dicit: “Radicati”, sc. sicut boni rami, “et superædificati in ipso” (Col. 2:7), et confirmati, sc. sicut boni lapides, hoc est si perstiteritis in fide ejus.

“Adversarius vester”, etc. Et post: “Cui resistite fortes in fide”, etc. (1 Pet. ult.; 1 Pet. 5:8–9). Et hoc: “Sicut didicistis” (Col. 1:7), sc. in vera fide. “Si quis vobis evangelizaverit præter id quod accepistis, anathema sit”, etc. (Gal. 1:9). — “Abundantes in illo in gratiarum actione”, id est, gratias agentes abundanter. “In omnibus gratias agite” (1 Thess. ult.; 1 Thess. 5:18). “De magnis periculis a Deo liberati, magnifice gratias agimus ipsi”, etc. (2 Mach. 1:11).

§ 32

Deinde cum dicit: “Videte”, monet ne decipiantur per vanam sapientiam.

Et primo ponit monitionem,
secundo rationem, ibi: “In ipso”.

Circa primum,

primo docet vitare quod potest decipere;
secundo ostendit quare illud decipiat, ibi: “Secundum traditiones”.

Sed quod aliquis decipiatur per sapientiam sæcularem, dupliciter contingit, sc. quandoque per principia realia philosophiæ, quan[page 129]doque per sophisticas rationes. Et utrasque docet cavere. Unde dicit: “Ne quis” (Col. 2:8), etc., id est, per philosophica documenta. “Sapientia tua et scientia hæc decepit te” (Isa. 47:10). Multi enim sunt propter philosophiam decepti a fide deviantes. “Stultus est factus omnis homo a scientia sua” (Jerem. 10:14).

Quantum ad secundum dicit: “Et inanem fallaciam”, quæ non fundatur nisi super apparenti involutione verborum. “Nemo vos seducat inanibus verbis” (Eph. 5:6).

Sed quomodo seducens? Qui seducit, oportet habere aliquid apparens, et aliquid non existens.

Ideo

primo ponit principium apparentiæ;
secundo defectum existentiæ.

Principium apparentiæ est duplex, id est, auctoritas philosophorum; et quantum ad hoc dicit: “Secundum traditionem hominum”, id est, secundum ea quæ aliqui tradiderunt propria ratione. “Dominus scit cogitationes hominum, quoniam vanæ sunt” (Ps. 93:11). Aliud est adinventio rationis, quando sc. aliquis vult metiri ea quæ sunt fidei secundum principia rerum, et non secundum sapientiam divinam. Ex hoc enim multi decipiuntur. Et ideo dicit: “Secundum elementa mundi”, etc. — “Neque operibus attendentes cognoverunt quis esset artifex”, etc. (Sap. 13:1). — Quanto enim causa est altior, tanto habet superiorem effectum. Unde qui voluerit considerare effectus superiores secundum causas inferiores, decipitur; ut si quis considerat motum aquæ secundum virtutem aquæ, non potest scire causam refluxus maris; sed sic si considerat eum secundum virtutem lunæ.

Unde multo magis decipitur qui considerat proprios Dei effectus secundum elementa mundi. Et hæc est causa apparentiæ.

Sed numquid sunt semper respuendæ traditiones hominum et rationes?

Respondeo: Non, sed tunc quando procedit physica ratio secundum illas, et non secundum Christum. Infra (Eodem cap.; Col. 2:19): “Non tenentes caput ex quo totum corpus per nexus et conjunctiones subministratum et constructum crescit in augmentum Dei”. Vel potest exponi secundum elementa mundi, mensurando sc. veritatem fidei secundum veritatem creaturarum. Vel hoc dicit propter idololatras colentes idola, et dicentes, Jovem cælum. Vel secundum Judæos, ut sit sensus: Per philosophiam, id est, per rationem volentium trahere ad legalia, secundum elementa mundi, id est, secundum observationes corporales. “Sub elementis mundi eramus servientes” (Gal. 4:3). Sed prima expositio est melior.

§ 33

Deinde cum dicit: “Quia in ipso” (Col. 2:9), etc., ponit rationem prædictorum, dicens: Quidquid non est secundum Christum, respuendum est.

Sed numquid est Christus tantus, ut pro eo omnia respui debeant? Et respondet quod ita: quod ostendit tripliciter.

Primo per comparationem ad divinitatem;
secundo per comparationem ad fideles, ibi: “Et estis” (Col. 2:10);
tertio per comparationem ad Angelos, ibi: “Qui est caput”.

Dicit ergo: Ideo respuendum est quod est contra eum, quia ipse est Deus. Unde plus est ei standum quam omnibus. “Quia in ipso habitat”, etc. Deus enim est in omnibus, sed in quibusdam per participationem similitudinis suæ bonitatis, ut in lapide et aliis hujusmodi. Et talia non sunt Deus, sed habent in se aliquid Dei; non ejus substantiam, sed similitudinem ejus bonitatis. Et ideo non habitat in eis plenitudo divinitatis, quia non est ibi secundum substantiam. Item est in mentibus sanctis per operationem, quæ per amorem et cognitionem attingunt Deum. Et ideo Deus est in eis secundum gratiam, sed non corporaliter, sed secundum effectum gratiæ: nec est plenitudo, sed secundum aliquos effectus terminatos.

Sed in Christo est corporaliter, quod exponitur tripliciter. Corpus enim dividitur contra umbram. Infra (Eodem cap.; Col. 2:17): “Quæ sunt umbra futurorum” (Col. 2:17), etc. Et sic Deum contingit dupliciter inhabitare, vel secundum umbram, vel corporaliter, id est, realiter. Primo modo inhabitabat in veteri lege, sed in Christo inhabitabat corporaliter, id est, realiter et secundum veritatem. Secundo modo exponitur, quia alii sancti inhabitantur solum secundum animum, non secundum corpus. “Scio quod non habitat in me, id est, in carne mea, bonum” (Rom. 7:18); sed in Christo divinitas inhabitat corporaliter: quia inhabitatio Dei, qua sanctos inhabitat, est per operationem, id est, per amorem et cognitionem, quod est opus solius mentis rationalis; sed in Christo inhabitat per assumptionem hominis in unitatem personæ.

Unde quidquid per[page 130]tinet ad hominem, totum inhabitatur a Deo: et ideo caro et mens inhabitatur, quia ambo sunt unita Verbo. “Et Verbum caro factum est” (Joan. 1:14). Sed tertio modo est sensus. Tribus enim modis est Deus in rebus. Unus est communis per potentiam, præsentiam, et essentiam: alius per gratiam in sanctis; tertius modus est singularis in Christo per unionem. Corpus autem tres dimensiones habet. Et plenitudo divinitatis his modis in Christo superabundat; ideo corporaliter dicitur in eo esse. Et primus quidem modus est quasi longitudo, quia se extendit ad omnia; item latitudo est per charitatem; item quantum ad profundum, incomprehensibilis.

Sed ex hoc Nestorius errat, dicens unionem factam per inhabitationem tantum, dicens Verbum inhabitasse carnem. Sed contra hoc est quod Apostolus dicit (Phil. 2:7): “Exinanivit semetipsum”, etc. Habitare autem hominem non est exinanire, sed hominem fieri, et subdit: “In similitudinem hominum factus”, et ideo habitabilis dicitur Christus, non quasi alius sit qui habitat et qui inhabitatur, sed ipse est et homo et Deus, in quo habitat plenitudo divinitatis.

§ 34

Deinde cum dicit: “Et estis in illo” (Col. 2:10), etc., ostendit idem per comparationem ad alios. Quasi dicat: Omnia accepistis. “De plenitudine ejus”, etc. (Joan. 1:16). Sciendum est autem quod Platonici dicunt, quod divina dona perveniunt ad homines mediantibus substantiis separatis. Et hoc est verum etiam secundum Dionysium, sed hoc est quoddam speciale, quia ab eo immediate qui replet Angelos. “Unigenitus Dei Filius, qui est in sinu Patris, ipse enarravit”, etc. (Joan. 1:18). “Cum initium accepisset enarrari per Dominum ab his qui audierunt”, etc. (Hebr. 2:3). Et ideo dicit: “Qui est caput omnis principatus et potestatis”, inquantum est rex eorum et Dominus: non per conformitatem naturæ, quia sic caput est hominum.

Et tangit istos ordines, qui videntur habere quamdam præeminentiam.

Lectio 3: Circumcisio spiritualis et victoria crucis (2:11–15)

Per circumcisionem docet legalia esse impleta in Christo, in quo eos circumcisos affirmat, ac omnem noxam sibi donatam, deleto chirographo, dicit.

Colossenses 2:11–15

11. “In quo et circumcisi estis circumcisione non manufacta, in expoliatione corporis carnis, sed in circumcisione Christi.” [Col. 2:11]

12. “Consepulti ei in baptismo, in quo et resurrexistis per fidem operationis Dei, qui suscitavit illum a mortuis.” [Col. 2:12]

13. “Et vos, cum mortui essetis in delictis et præputio carnis vestræ, convivificavit cum illo, donans vobis omnia delicta.” [Col. 2:13]

14 “Delens quod adversus nos erat chirographum decreti, quod erat contrarium nobis. Et ipsum tulit de medio, affigens illud cruci.” [Col. 2:14]

15. “Et expolians principatus et potestates, traduxit confidenter, palam triumphans illos in seipso.” [Col. 2:15]

§ 35

Supra munivit fideles contra deceptiones sæcularis sapientiæ, hic instruit et munit eos contra hæreticos, volentes eos ad legalia trahere, quos

primo docet vitare;
secundo excludit eorum falsam seductionem, ibi: “Nemo”, etc.

Iterum prima in duas, quia

primo ostendit legalia esse impleta in Christo;
secundo ea excludit, ostendens quod non tenentur ad ipsa, ibi: “Nemo vos”.

Inter legalia autem primum est circumcisio, in qua Judæi profitebantur observantiam veteris legis: sicut nos in baptismo profitemur observantiam novæ legis. “Testificor omni circumcidenti se, quoniam debitor est universæ legis faciendæ” (Gal. 5:3). Unde dicit quod fideles sunt circumcisi quadam spirituali circumcisione. Ex quo sequitur quod illa cessat.

Unde

primo ostendit quali circumcisione sunt circumcisi;
secundo in quo accipitur hæc circumcisio, ibi: “Consepulti”;
tertio assignat rationem hujus circumcisionis, ibi: “Et vos cum mortui” (Col. 2:13).

Circa primum sciendum est quod duplex est circumcisio, sc. carnalis et spiritualis. Per Christum vero sumus circumcisi, non circumcisione carnali, sed spirituali.

Et ideo

primo excludit carnalem;
secundo adstruit spiritualem.

Dicit ergo: “In quo”, sc. Christo, “circumcisi estis circumcisione non manufacta” (Col. 2:11). —

“Non enim qui in manifesto Judæus est; neque quæ in manifesto in carne est circumcisio; sed qui in abscondito Judæus est, et circumcisio cordis in spiritu, non littera”, etc. (Rom. 2:28–29).

§ 36

[page 131] In expoliatione corporis carnis. Hoc dupliciter potest legi. Uno modo sic: Dico: “Circumcisi, non manufacta circumcisione”, vos dico manentes, “in expoliatione” (Col. 2:11), etc., id est, carnalis corruptionis, secundum illud I. Cor. XV: (1 Cor. 15:50) “Caro et sanguis regnum Dei non possidebunt”, etc.; quasi dicat: Ideo circumcisi, quia non habetis jam vitia carnis. Infra (Cap. 3; Col. 3:9): “Expoliantes vos veterem hominem cum actibus suis” (Col. 3:9), etc. Vel dico circumcisione non manufacta, quæ circumcisio manufacta consistit in expoliatione corporis carnis, quæ abscinditur ab alia. Unde alia littera habet: Cutis carnis, sc. corporis carnis, id est particulæ corporis, quæ est caro, non quod aliud sit corpus et aliud caro.

Et dicit carnis, alludens legi, ubi fit mentio de carne. “Circumcidetis carnem præputii vestri”, etc. (Gen. 17:11). Et hoc ut ostenderet, quod est quædam carnalis observantia. Sed nos non tali sumus circumcisi, sed circumcisione Christi. Sicut enim Christus assumpsit similitudinem carnis peccati, id est carnem passibilem, ut a peccato liberaret; ita et remedia legis, ut a legis observantia liberaret. Vel quam Christus facit in nobis, quæ est spiritualis circumcisio, ut dicitur Rom. II, (Rom. 2:29) non littera, sed spiritu. Secundo ostendit quod adepti sumus eam in baptismo, et sic baptismus est spiritualis circumcisio.

Et primo ostendit quod in baptismo exhibetur figura mortis Christi;
secundo quod in eo accipitur conformitas ad resurrectionem Christi, ibi: “In quo et resurrexistis” (Col. 2:12).

Dicit ergo: “Consepulti”, etc. Quia in eo exprimitur similitudo mortis Christi, ut sicut Christus ponitur primo in cruce, et postea in sepulchro: ita qui baptizatur, ponitur sub aqua, et ter, sicut stetit Christus triduo in sepulchro. Consepulti etiam, id est, baptizati ad similitudinem mortis Christi, ut sicut in ea destruxit peccatum, ita et in baptismo. Et sicut resurrexit de sepulchro, ita et nos a peccatis in re, et a corruptione carnis in spe. Et hoc, “Per fidem operationis Dei”, quia virtute Dei resuscitatus est. “Resuscita me, et retribuam eis”, etc. (Ps. 40:11). Et credens hanc resurrectionem fit particeps hujus resurrectionis.

“Qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra” (Rom. 8:11). Sed et Christus resuscitavit se. Eadem est enim operatio Patris et Filii. “Exurgam diluculo”, etc. (Ps. 107:3).

§ 37

Deinde cum dicit: “Et vos cum” (Col. 2:13), etc., ostendit rationem similitudinis;

et primo ostendit similitudinem;
secundo modum dictorum, ibi: “Delens”, etc.

Littera non est difficilis. Dixi vos circumcisos, quia consepulti estis Christo in baptismo. Et comparavit baptismum sepulturæ et morti.

Sed potest dici quod ad propositum magis esset si dicatur, quod

primo ostenditur quod baptismus sit circumcisio;
secundo ostendit rationem quare, quia sc. peccatum est superfluitas, et caro præputii est superfluitas.

Idem ergo est deponi peccatum, et præputium. Sed in baptismo deponitur peccatum, ergo est idem quod circumcisio. Et ideo dicit: “Cum essetis mortui in delictis”, id est, propter delicta vestra. “Mors peccatorum pessima” (Ps. 33:22). — “Et præputio carnis vestræ”, id est, carnalis concupiscentiæ, quod pertinet ad originale, quasi astricti reatu malorum actuum et peccati mortalis, hoc faciens Christus, “convivificavit”, etc. — “Cum essetis mortui delictis et peccatis vestris”, etc. (Eph. 2:1). Et hoc removens a vobis omne peccatum, condonans et remittens vobis omnia delicta. Idem est igitur circumcidi et convivificari, et hoc in baptismo per remedium mortis peccati, et cum circumcidimur per remotionem peccati originalis.

§ 38

Sed quomodo condonavit?

Respondeo: Dicendum est quod homo peccando duo incurrit, sc, reatum culpæ, et servitutem diaboli. Et ideo dicit quomodo sunt peccata condonata.

Primo quantum ad remotionem servitutis diabolicæ;
secundo ponit ablationem reatus culpæ, ibi: “Expolians”, etc.

Dicit ergo: “Delens”, etc. Quod decretum dupliciter potest intelligi. Uno modo lex vetus. “Legem mandatorum decretis evacuans”, etc. (Eph. 2:15). Et sic loquitur hic ad Judæos; quasi dicat: “Et vos convivificavit”. Chirographum est scriptura manualis, et proprie fit pro cautione contractuum. Quicumque frangit decretum Dei, efficitur reus culpæ. Et hic reatus consistit et in memoria hominis inde perturbata et maculata, et in memoria Dei judicaturi, et dæmonum qui cruciaturi sunt. Hoc ergo [page 132] remanens in memoria, vocatur chirographum: Christus ergo est qui condonavit omnia, et hoc “delens chirographum”, id est, memoriam transgressionis, “quod”, chirographum, vel decretum, “erat adversus nos”, quia utrumque erat contra nos.

Lex quidem, quia faciebat cognitionem peccati, et non juvabat; chirographum autem, quia memoria transgressionis ad puniendum erat. Et dicit decreti, quia non remittit sic ut faciat quod non peccaveris, sed quia non est in memoria Dei ad puniendum, nec in dæmonis memoria ad accusandum, nec in te ad contristandum. “Beati quorum remissæ sunt iniquitates, et quorum tecta sunt peccata”, etc. (Ps. 31:1). Vel communiter loquitur non solum ad Judæos, sed ad omnes. Unum decretum factum est primo homini: “Ex omni ligno paradisi comede, de ligno autem scientiæ boni et mali ne comedas. In quacumque die comederis, morte morieris” (Gen. 2:16–17).

Sed hujusmodi decretum est homo transgressus, et propter hoc in memoria est chirographum contrarium nobis, quod Christus delevit. Et quomodo? In cruce, quando “tulit ipsum de medio”, etc. Consuetudo enim erat quod solvens omnia ad quæ quis tenebatur, scindebatur chirographum. Homo autem erat in peccato, sed Christus solvit pro bonis patiendo. “Quæ non rapui, tunc exolvebam” (Ps. 68:5). Et ideo simul cum morte Christi, hoc chirographum est destructum, et ideo dicit: “Tulit de medio” (Col. 2:14), id est sustulit de rerum natura, et hoc “affigens illud cruci”, per quam satisfaciens Deo tulit peccatum nostrum.

§ 39

Deinde cum dicit: “Expolians”, etc., ostendit quomodo liberavit a servitute peccati. Detur enim quod usurarius propter cautionem teneat hominem captum, non sufficeret destructio cautionis, nisi liberaretur. Sic et Christus. Et ideo dicit: “Expolians”, etc. Hæc expoliatio refertur ad sanctos mortuos ante passionem Christi, et sic Christus eos de inferno expoliando liberavit. “Tu quoque in sanguine testamenti tui emisisti vinctos tuos de lacu, in quo non erat aqua” (Zach. 9:11). “Equidem et captivitas a forti tolletur, et quod ablatum fuerit a robusto, salvabitur” (Isa. 49:25). Si autem intelligatur de vivis, sic expoliavit eos, sc. dæmonibus. “Si autem fortior illo superveniens vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet” (Luc. 11:22).

“Princeps hujus mundi ejicietur foras” (Joan. 12:31). Dicit ergo: “Expolians principatus et potestates” (Col. 2:15) id est, ipsos dæmones. “Adversus principes et potestates, adversus mundi rectores tenebrarum harum”, etc. (Eph. ult.; Eph. 6:12). — “Traduxit” ipsos sanctos “confidenter” tamquam auctoritatem habens, in cælum quantum ad mortuos: et quantum ad vivos, in regnum gloriæ vel gratiæ suæ. Vel traduxit, id est, extra duxit, id est, expulit principatus ex homine. “Induere fortitudinem brachium Domini”, etc. (Isa. 51:9). — “Palam”, id est, evidenti judicio, quo cognoscatur quod traducti sunt. Olim enim totus mundus servivit idolis, nunc non. Vel “Palam”, id est, coram multitudine Angelorum, tum quia descendit ad infernum sanctorum, tum quia ascendit in cælum.

Et hoc “Triumphans in semetipso”, id est, in sua virtute. “Secundum operationem qua possit etiam subjicere sibi omnia” (Phil. 3:21). Alia littera sic habet: “Et exuens se carne, principatus et potestates exemplavit fiducialiter triumphans.” (Col. 2:15) Et exponitur sic: Exuens se carne, id est, mortalitate. “Caro et sanguis regnum Dei non possidebunt”, id est, mortalitas carnalis corruptionis (1 Cor. 15:50). “Christus resurgens ex mortuis jam non moritur, mors illi ultra non dominabitur” (Rom. 6:9). “Et si cognovimus secundum carnem Christum, sed nunc jam non novimus” (2 Cor. 5:16). — “Exemplavit”, id est, in se exemplum præbuit, quomodo sunt vincendi.

Reliqua non mutantur.

Lectio 4: Libertas a legalibus et cautio contra seductores (2:16–23)

Concludit, fideles ad legalium observantiam minime teneri, monetque eos, ne seducantur a pseudo, ut seductos reprehendit.

Colossenses 2:16–23

16. “Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniæ, aut sabbatorum;” [Col. 2:16]

17. “Quæ sunt umbra futurorum: corpus autem Christi.” [Col. 2:17]

18. “Nemo vos seducat volens in humilitate et religione Angelorum, quæ non vidit, ambulans, frustra inflatus sensu carnis suæ,” [Col. 2:18]

19. “Et non tenens caput ex quo totum corpus [page 133] per nexus et conjunctiones subministratum et constructum crescit in augmentum Dei.” [Col. 2:19]

20. “Si ergo mortui estis cum Christo ab elementis hujus mundi, quid adhuc tamquam viventes in mundo discernitis?” [Col. 2:20]

21. “Ne tetigeritis, neque gustaveritis, neque contrectaveritis.” [Col. 2:21]

22. “Quæ sunt omnia in interitum ipso usu, secundum præcepta et doctrinas hominum.” [Col. 2:22]

23. “Quæ sunt rationem quidem habentia sapientiæ in superstitione et humilitate, et non ad parcendum corpori, non in honore aliquo ad saturitatem carnis.” [Col. 2:23]

§ 40

Supra ostendit legalia esse impleta in Christo propter circumcisionem in eo impletam, quæ est legalium professio; hic concludit eos non obligari ad legalia præcepta cæremonialia. Cæremonialia vero erant quatuor, sc. sacrificia, sacra, sacramenta, et observantiæ.

Sacrificia immolabantur Deo, ut oves, vituli, et hujusmodi.
Sacra erant, sicut vasa, et solemnia tempora.
Sacramenta erant tria, sc.
- circumcisio,
- agnus paschalis,
- et consecratio sacerdotum.
Observantiæ autem erant ea, quæ pertinebant ad singularem in conversationem populi Israel, ut cibi, vestes, et hujusmodi.

Quædam vero prædictorum pertinebant ad quosdam, ut sacrificia, vasa, et alia hujusmodi; quædam ad omnes. De primis autem non facit mentionem, sed de tangentibus totum populum, sicut nunc baptismus.

Facit autem mentionem de observantiis, quia abstinebant a certis cibis (Levit. 11:3–8), ut de quadrupedibus, ab his quæ ungulam non dividunt. In potu etiam, vas quod non haberet operculum, immundum erat, et quidquid in eo erat. Et ideo quantum ad hoc dicit: “Nemo vos judicet” in cibo, id est, condemnabiles putet in hoc quod utimini cibis vel potibus prohibitis in lege. “Qui non manducat, manducantem non judicet”, etc. (Rom. 14:3). Item facit mentionem de sacris ad temporum solemnitatem pertinentibus. In veteri autem lege erat solemnitas jugis, ut sacrificium vespertinum et matutinum; quædam autem quæ certis temporibus fiebant, et horum quædam fiebant pluries in anno, quædam semel tantum, sicut pascha, scenophegia, et pentecostes; sed sabbatum, et neomenia pluries, quia istud qualibet hebdomada, illud semel in mense.

Et hujus ratio erat, quia omnia festa tendunt ad honorem Dei. Impendimus autem Deo honorem, vel propter aliquod æternum, et sic est juge sacrificium; vel propter aliquod temporale, et hoc quantum ad totum hominum statum; et sic sunt duo, sc. creationis beneficium, et sic est sabbatum. Ex. XX: (Exod. 20:8–11) “Memento ut diem sabbati sanctifices”. Et ratio ponitur ibi: “Quia septimo die requievit” (Exod. 20:11). Et ratio allegorica est, quia significat quietem Christi in sepulchro; et anagogice, quietem animæ in Deo. Aliud est beneficium propagationis et conservationis, quod etiam fit per tempus. Et quia Judæi observabant tempora a luna, ideo dicit: “Festum neomeniæ”, id est, novæ lunæ.

Sunt etiam aliæ causæ, sc. liberationis specialis, et sic superadditæ sunt aliæ solemnitates; et ideo dicit: “Aut in parte diei festi, aut neomeniæ” (Col. 2:16), quæ fit quolibet mense (Levit. 3; cf. Num. 28:11–15; cf. Levit. 23:1–44), aut sabbatorum, pro qualibet septimana. Et dicit sabbatorum, quia sabbatum est requies, et isti habebant plura sabbata, quia septimum diem et septem septimanas, sc. pentecosten, quæ in septima septimana est a pascha, quæ est principium anni, et septimum mensem, et septimum annum, in quo fit remissio debitorum. Item septima septimana annorum, id est, in jubilæo. Et ideo dicit: Sabbatorum; quasi dicat: Nullus vos condemnet, quia hæc non observatis.

Et hoc ideo, quia sunt umbræ futurorum, sc. Christi. Et ideo veniente veritate, debet cessare umbra. “Corpus autem Christi” (Col. 2:17), id est, corpus pertinens ad Christum. Quando quis videt umbram, sperat quod corpus sequatur. Legalia autem sunt umbra præcedens Christum, et eum figurabant venturum. Et ideo dicit: “Corpus”, id est, veritas rei pertinet ad Christum; sed umbra ad legem.

§ 41

Deinde cum dicit: “Nemo vos seducat” (Col. 2:18), etc., loquitur contra seductores et deceptores.

Et primo monet ut non decipiantur;
secundo arguit deceptos, ibi: “Si ergo mortui” (Col. 2:20).
Item primo reddit cautos a seductione;
secundo ostendit per quid seducantur, ibi: “Volens in humilitate”;
tertio in quo deficiat, ibi: “Quæ non vidit”.

Dicit ergo: “Nemo vos seducat”, sc. a veritate quam dixi. “Nemo vos seducat inanibus verbis” (Eph. 5:6). Seducunt enim in humilitate isti pseudo-Apostoli introducentes legalia, quia utebantur simulata [page 134] sanctitate. Sanctitas autem in duobus consistit, sc. in humili conversatione, et cultura Dei. Isti autem ostendebant humilem conversationem, cum apparebat eos non curare de rebus mundi. Et ideo dicit: “In humilitate”. — “Est qui nequiter se humiliat, et interiora ejus plena sunt dolo” (Eccli. 19:23). — Item dicebant se prædicare ad reverentiam Dei. Et ideo dicit: “Et religione Angelorum”. Religio enim est secundum Tullium, (Cicero, De inventione II.53.161) quæ cuidam naturæ, quam divinam vocant, cultum et cæremoniam affert.

“Habentes quidem speciem pietatis, virtutem autem ejus abnegantes” (2 Tim. 3:5). Et secundum Gloss. legitur sic: In religione, etc., quia per hoc intendunt, quod videantur esse Angeli, id est, nuntii Dei. “Attendite a falsis Prophetis”, etc. (Matth. 7:15). Vel in religione Angelorum ad litteram, quia vetus lex est tradita per Angelos in manu mediatoris, ut dicitur Gal. III. (Gal. 3:19) — “Si enim qui per Angelos dictus est sermo, factus est firmus”, etc. (Hebr. 2:2). — Et isti dicebant cultum legis observandum, quia tradita erat per Angelos. Sed tamen triplex est eorum defectus, sc. scientiæ, justitiæ et fidei.

Et quantum ad primum dicit: “Volens quæ non vidit”, id est, intellexit, persuadere, et semper repetere: “Nemo vos seducat”. Isti enim nesciebant quo fine data esset lex. “Volentes esse legis Doctores, non intelligentes neque quæ loquuntur, neque de quibus affirmant” (1 Tim. 1:7).

Quantum ad secundum dicit: “Ambulans frustra inflatus”, licet sic humilitatem prætendant. Et ponit duo, sc. quod religio eorum sit inutilis, quia ambulant frustra, sc. operantes opera quæ non prosunt ad vitam æternam. “Inutilia sunt opera eorum” (Sap. 3:11). “Frustra laboravit nullo timore cogente” (Job 39:16). Item quod prætendunt falsam humilitatem. Unde dicit: “Inflatus”, etc. Differentia est inter inflatum et pinguem, quia pingues, veritatis sunt pleni; inflati vero vacui, sed vento extensi. Qui ergo vere sunt humiles, sunt pleni, sed qui apparent tantum inflati, sunt vacui. “Dirumpe illos inflatos sine voce” (Sap. 4:19). Hoc sensu intelligitur illud: “Scientia inflat” (1 Cor. 8:1).

Hæc sapientia est gravis, sc. quia inflat, non quæ ex Deo. “Caro et sanguis non revelavit tibi”, etc. (Matth. 16:17). Quantum ad tertium dicit: “Non tenens caput” (Col. 2:19), sc. Christum per fidem. Et talis decipitur, quia sine Christo est in tenebris. “Si quis non acquiescit sanis verbis”, etc. (1 Tim. 6:3–4). Sed quare est caput? Respondet, dicens: Quia ab eo dependet totum bonum corporis, sc. Ecclesiæ. In corpore enim naturali sunt duo bona, sc. compactio membrorum, et augmentum corporis. Et hoc habet Ecclesia a Christo. Ex eo enim dependet totum corpus. “Multi unum corpus sumus in Christo” (Rom. 12:5).

Et ideo dicit: “Conjunctiones”; in corpore enim est duplex conjunctio membrorum, sc. secundum contactum, quia manus est conjuncta ulnæ, hæc pectori, et sic de aliis. Alia est connexio seu conjunctio nervorum. Et ideo dicit: “Conjunctum et connexum”. Sic in Ecclesia est conjunctio per fidem et scientiam. “Unus Dominus, una fides, unum baptisma” (Eph. 4:5). Sed hoc non sufficit, nisi sit connexus charitatis, et connexio sacramentorum; et ideo dicit: “Subministratum per nexus”, quia per charitatem unus subministrat alteri. Augetur etiam per Christum, qui crescit, sc. corpus, constructum sic, “in augmentum Dei”, id est, quod Deus facit in nobis.

“Beatus vir cujus est auxilium abs te, ascensiones in corde suo disposuit”, etc. (Ps. 83:6). Vel “Dei”, id est, Christi, qui Deus corpus auget, dum augetur Ecclesia. “Ad consummationem sanctorum in opus ministerii, in ædificationem corporis Christi”, etc. (Eph. 4:12).

§ 42

Deinde cum dicit: “Si ergo mortui” (Col. 2:20), etc., arguit etiam deceptos.

Et primo ponit rationem redargutionis ex conditione deceptorum;
secundo ex conditione eorum in quibus decipiebantur, ibi: “Quæ omnia sunt”.

Conditio eorum erat libertas, quia sicut erant mortui peccato, ita et legi. Unde servare eam non debebant. Dicit ergo: “Si ergo mortui estis cum Christo”, mortui lege, “ab elementis mundi”, id est, a legalibus observantiis, quia Judæi serviebant Deo vero, non tamen sub elementis, sed Gentiles sub ipsis elementis; “quid adhuc”, veritate cognita, “tamquam viventes in mundo”, ut Judæi, “discernitis” tangenda et comedenda, sc. dicentes: “Ne tetigeritis” (Col. 2:21) hoc, quia peccatum est, “neque gustaveritis” de porco et anguilla (Levit. 11:7–12)?

[page 135]

§ 43

Deinde cum dicit: “Quæ omnia”, etc., ostendit qualia sunt ex parte legalium, dicens, quod sunt noxia, et vana, et gravia. Unde dicit: “Quæ omnia sunt in interitu”, quia mortifera post passionem Christi ponentibus spem in eis; sed post tempus gratiæ divulgatæ simpliciter omnibus sunt mortifera. Quod dico propter opinionem Hieronymi et Augustini, quæ supra (Ad Gal. 2; Ad Gal. 2; cf. Super Gal., cap. 2, lect. 3) ponitur. Ad interitum ergo (Thomas, Super Gal., cap. 2, lect. 3) et in mortem perducentia sunt. Et si dicatur: Quare ergo legimus vetus testamentum? dico quod legimus ad testimonium, non ad usum. Et ideo dicit: “Sunt in interitu ipso usu”, id est non assumuntur ad testimonium, sed ad usum.

Item sunt vana, quæ non innituntur rationi nec auctoritati, sed hæc non innituntur auctoritati divinæ, sed humanæ. Unde dicit: “Secundum præcepta” (Col. 2:22).

Sed numquid non sunt præcepta a Deo?

Respondeo sic: Ad tempus, quousque venerit veritas. “Irritum fecistis mandatum Dei propter traditiones vestras” (Matth. 15:6). Item non innituntur rationi, quia sunt habentia rationem sapientiæ in superstitione; quasi dicat: Non habent rationem, quæ inducant nisi ad superstitionem, idest, ad religionem supra modum, et extra tempus ipsorum observatum. “Et in humilitate”, sc. simulata tantum secundum dejectionem; quia qui liberatur per Christum a servitute legis, non debet se iterum supponere servituti. “Nolite iterum sub jugo servitutis contineri” (Gal. 5:1). Servantur tamen aliqua, quæ et si non auctoritate divina, tamen humana ratione sunt utilia; sed hoc deficit hic.

Sunt enim gravia hæc, secundum se considerata. Tria autem desideramus, sc. quietem, honorem, et sufficientiam, quæ hæc legalia non habent. Subtractio enim ciborum contraria est saturitati. Inducunt etiam laborem, propter observantias multiplices. Nec sunt ad honorem, sed ad confusionem multam, ut illa aspersio cineris, et hujusmodi. “Hoc est onus, quod neque nos, neque patres nostri portare potuimus” (Act. 15:10). — “Non ad parcendum corpori” (Col. 2:23), id est, Ecclesiæ, non “in honore aliquo”, id est, non ad honorem Dei, sed “ad saturitatem carnis”, id est, ad implendum carnalem affectum.

CAPUT III.

Lectio 1: Vita cum Christo et mortificatio vitiorum (3:1–7)

In novitate vitæ permanere hortatur, ac vitia morti tradere.

Colossenses 3:1–7

1. “Igitur si consurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est, in dextera Dei sedens.” [Col. 3:1]

2. “Quæ sursum sunt sapite, non quæ sunt super terram.” [Col. 3:2]

3. “Mortui enim estis, et vita vestra abscondita est cum Christo in Deo.” [Col. 3:3]

4. “Cum autem Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria.” [Col. 3:4]

5. “Mortificate ergo membra vestra quæ sunt super terram, fornicationem. immunditiam, libidinem, concupiscentiam malam et avaritiam, quæ est simulacrorum servitus;” [Col. 3:5]

6. “Propter quæ venit ira Dei in filios incredulitatis;” [Col. 3:6]

7. “In quibus ambulastis aliquando, cum viveretis in illis.” [Col. 3:7]

§ 44

Supra Apostolus monuit fideles contra seducentes; hic instruit eos contra perversitatem morum.

Et primo proponit generalem doctrinam;
secundo specialem, ibi: “Mulieres subditæ” (Col. 3:18).

Circa primum duo facit, quia

primo instruit eos de habenda recta intentione finis;
secundo de rectitudine humanæ actionis, ibi: “Mortificate”.

Iterum prima dividitur in duas partes, quia

primo ponit modum instructionis;
secundo assignat rationem, ibi: “Mortui enim” (Col. 3:3).

Circa primum,

primo ponit susceptum beneficium;
secundo ex hoc concludit instructionis documentum, ibi: “Quæ sursum”.

Beneficium est, quod surreximus cum Christo resurgentes, sed hoc dupliciter: Uno modo per spem corporalis resurrectionis. “Si autem Christus prædicatur quod resurrexit a mortuis, quomodo quidam dicunt in vobis quoniam resurrectio mortuorum non est” (1 Cor. 15:12)? Item cum eo resurgente reparamur ad vitam justitiæ. “Traditus est propter delicta nostra, et resurrexit propter justificationem nostram” (Rom. 4:25). Quasi dicat: Si Christo resurgente et vos resurrexistis. “Qui suscitavit Dominum Jesum, et nos cum Jesu suscitabit” (2 Cor. 4:14).

Deinde cum dicit: “Quæ sursum”, etc., concludit documentum debitum fini.

Et primo per comparationem ad finem, et ut finem principaliter aliquis intendat;
secundo ut secundum finem de aliis judicet.

Dicit ergo: “Si consurrexistis [page 136] cum Christo, quæ sursum sunt quærite” (Col. 3:1). — “Primum quærite regnum Dei et justitiam ejus”, etc. (Matth. 6:33). — Hic enim est finis. “Unam petii a Domino”, etc. (Ps. 26:4). Et ideo hoc quærite, “ubi Christus sedet in dextera”. — “Dominus quidem Jesus postquam locutus est eis, assumptus est in cælum, et sedet a dextris Dei” (Marc. ult.; Marc. 16:19). “Sede a dextris meis” (Ps. 109:1). — Et intelligenda est dextra, non pars aliqua corporalis, sed similitudinaria. Dextra enim est potior pars hominis. Christus ergo sedet ad dextram, quia secundum quod homo, in potioribus bonis Patris est.

Et sic sit ordo in vobis, ut quia Christus est mortuus, et surrexit, et sic est assumptus a dextris Dei, ita et vos moriamini peccato, ut postea vivatis vita justitiæ, et sic assumamini ad gloriam. Vel nos resurreximus per Christum; ipse autem ibi sedet, ergo desiderium nostrum debet esse ad ipsum. “Ubi fuerit corpus, illuc congregabuntur et aquilæ”, etc. (Matth. 24:28). “Ubi est thesaurus tuus, ibi est et cor tuum” (Matth. 6:21). Item debemus judicare de aliis secundum ipsum. Et ideo dicit: “Quæ sursum sunt sapite” (Col. 3:2), etc. Astruit unum, et aliud negat. Sapit autem quæ sursum sunt, qui secundum supernas rationes ordinat vitam suam, et de omnibus judicat secundum eam.

“Hæc est sapientia de sursum descendens” (Jac. 3:17). Sapit autem quæ sunt super terram, qui secundum terrena bona omnia ordinat et judicat, judicans ea summa bona. “Et gloria in confusione eorum, qui terrena sapiunt” (Phil. 3:19).

§ 45

Deinde cum dicit: “Mortui enim” (Col. 3:3), etc., ponit rationem monitionis.

Et primo commemorat quandam mortem;
secundo innuit occultationem cujusdam vitæ, ibi: “Et vita”;
tertio docet hujus vitæ manifestationem, ibi: “Cum autem Christus” (Col. 3:4).

Prius enim unum prohibuit, et aliud astruxit, et nunc ad hæc duo redit; primo sic: Non sapite quæ sunt terrena, quia mortui estis terrenæ conversationi. Mortuus enim huic vitæ non sapit ea quæ sunt hujus mundi, ita et vos, si mortui estis cum Christo, ab elementis hujus mundi. “Existimate vos mortuos quidem esse peccato, viventes autem Deo” (Rom. 6:11). “Morientes non vivant, gigantes non resurgant”, etc. (Isa. 26:14). Cum autem dixit: “Existimate”, etc., subdit: “Viventes”. Et ideo alia vita est occulta, unde etiam hic dicit: “Et vita vestra”, etc. Et hanc vitam acquirimus nobis per Christum.

“Christus pro peccatis nostris mortuus est, justus pro injustis”, etc. (1 Pet. 3:18). Quia vero hæc vita est per Christum, Christus autem est occultus a nobis, quia est in gloria Dei Patris. Et similiter vita, quæ per eum nobis datur, est in occulto, ubi sc. Christus est in gloria Dei Patris. “Longitudo dierum in dextra ejus, et in sinistra ejus divitiæ et gloria” (Prov. 3:16). “Quam magna multitudo dulcedinis tuæ, quam abscondisti timentibus te”, etc. (Ps. 30:20). “Vincenti dabo manna absconditum”, etc. (Apoc. 2:17). Ideo cum dicit: “Cum autem Christus”, etc., ostendit quomodo manifestatur, sc. sicut et Christus, quia dicitur in Ps. XLIX: (Ps. 49:3) “Deus manifeste veniet”.

Et ideo dicit: “Cum autem apparuerit Christus, vita vestra”, quia ipse est actor vitæ vestræ, et quia in amore ejus et cognitione consistit vita vestra. “Vivo ego jam non ego, vivit vero in me Christus” (Gal. 2:20). — “Tunc et vos apparebitis”. — “Cum apparuerit, similes ei erimus” (1 Jo. 3:2), sc. in gloria. “Ab Austro veniet et sanctus de monte Pharan”, etc. (Habac. 3:3).

§ 46

Deinde cum dicit: “Mortificate ergo” (Col. 3:5), ordinat humanam actionem.

Primo per cohibitionem peccatorum;
secundo per instructionem bonorum morum, ibi: “Induite vos” (Col. 3:12).

Circa primum duo facit; quia

primo præmittit monitionem;
secundo ejus rationem exponit, ibi: “Expoliantes vos” (Col. 3:9).

Iterum prima in duas, quia

primo prohibet vitia carnalia,
secundo rationem assignat, ibi: “Propter quæ” (Col. 3:6).

Circa primum duo facit; quia

primo ponit generalem prohibitionem;
secundo explicat in speciali, ibi: “Quæ sunt”.

Dicit ergo: Non debetis sapere quæ sunt super terram, sed mortificate quidquid terrenum et specialiter membra quæ sunt, etc. Quod potest exponi similitudinarie, quia conversatio nostra est continens multos actus, sicut corpus multa membra, et in conversatione bona, prudentia est sicut oculus dirigens, fortitudo autem sicut pes portans. In mala vero, astutia sicut oculus, pertinacia vero sicut pes. Hæc ergo membra sunt mortificanda. Vel aliter de [page 137] membris corporis carnalibus dixit: “Mortui estis” (Col. 2:20), etc., sc. terrenæ conversationi; quomodo? Et respondens dicit: “Mortificate”, etc. In tantum ergo morimur culpæ, inquantum vivificamur per gratiam. Vita enim gratiæ reparat nos quantum ad mentem, non totaliter quantum ad corpus propter fomitem.

“Ego ipse mente servio legi Dei; carne autem, legi peccati” (Rom. 7:25). Et paulo ante (Ibid.; Rom. 7:23): “Video aliam legem in membris meis repugnantem legi mentis meæ”, etc. Qui ergo mortui estis quantum ad mentem, mortificate concupiscentiam in membris, quæ sunt super terram, inquantum sunt super terram, et terrena corpora. “Castigo corpus meum et in servitutem redigo”, etc. (1 Cor. 6; cf. 1 Cor. 9:27), id est, non permittendo ei se pertrahi ad carnalia. Et ideo ponit peccata in speciali.

Et primo pure carnalia;
secundo media, ibi: “Et avaritiam”.

Inter carnalia maxime concupiscentia inclinat ad luxuriam, ubi est actus turpis. Et hoc vel secundum naturam animalis, non dicam rationis, quia omne peccatum est contrarium rationi. Et ideo dicit: “Fornicationem”. — “Attende tibi ab omni fornicatione”, etc. (Tob. 4:13). — Vel contra naturam, et sic dicit: “Immunditiam”. Item delectatio est immunda; unde dicit: “Libidinem”. Item concupiscentia prava; unde dicit: “Concupiscentiam malam”. Secundo ponit peccata media; et primo avaritiam, cujus objectum est corporale, sc. pecunia, et completur in delectatione spirituali, sc. dominio talium. Et ideo communicat cum carnalibus peccatis. Et subdit: “Quæ est idolorum servitus”. — “Aut avarus, quod est idolorum servitus” (Eph. 5:5). — Sed numquid avaritia ex suo genere est species idololatriæ, et avarus peccat tamquam idololatra?

Respondeo: Dicendum est: Non secundum speciem, sed secundum similitudinem, quia avarus ponit vitam suam in pecunia. Idololatra est quando quis exhibet alicui imagini honorem debitum Deo. Avarus autem honorem debitum Deo exhibet pecuniæ, quia tota sua vita circa hoc est. Quia vero avarus non intendit circa pecuniam se habere ut ad Deum, sicut idololatra, ideo est minus peccatum.

§ 47

Deinde cum dicit: “Propter quæ venit ira Dei” (Col. 3:6), ostendit rationem quare vitanda sunt hæc peccata, et est duplex. Una quæ movet omnes, et alia quæ specialiter istos. Prima est vindicta Dei, quia propter carnalia venit ira, id est, vindicta Dei, in “filios diffidentiæ”, id est, peccatores qui diffidunt de Deo, quia luxuria est filia desperationis, quia multi ex desperatione spiritualium dant se totaliter carnalibus. Vel diffidentiæ, quia quantum est de se, non est confidendum ut corrigantur, et ideo venit ira Dei, sicut in Gen VI et VII in diluvio, et XVIII et XIX de Sodomitis.

Alia ratio est, quia illi aliquando fuerunt tales. Unde dicit: “In quibus et vos ambulastis aliquando”, sc. de malo in pejus. Et ponit hanc rationem propter duo, sc. et propter id quod Petrus dicit (1 Pet. 4:3): “Sufficit præteritum tempus ad voluntatem Gentium consummandam, qui ambulaverrunt in luxuriis”, etc.; et quia experti estis quod in eis non est utilitas, sed confusio. “Quem ergo fructum habuistis tunc in illis, in quibus nunc erubescitis” (Rom. 6:21)?

Lectio 2: Depositio veteris et indumentum novi hominis (3:8–11)

Veterem hominem exuendum monet, ut magis munditia vitæ illæsa servetur.

Colossenses 3:8–11

8. “Nunc autem deponite et vos omnia: iram. indignationem, malitiam, blasphemiam, turpem sermonem de ore vestro.” [Col. 3:8]

9. “Nolite mentiri invicem, expoliantes vos veterem hominem cum actibus suis,” [Col. 3:9]

10 “Et induentes novum. cum qui renovatur in agnitionem Dei, secundum imaginem ejus qui creavit illum” [Col. 3:10]

11. “Ubi non est masculus et fœmina, Gentilis et Judæus, circumcisio et præputium, Barbarus et Scytha, servus et liber: sed omnia et in omnibus Christus.” [Col. 3:11]

§ 48

Supra Apostolus monuit fideles contra vitia carnalia, hic monet eos contra vitia spiritualia.

Et primo ponit universalem admonitionem;
secundo per partes distinguit.

Dicit ergo: “Aliquando ambulastis in illis, sed nunc deponite et vos omnia”, non solum carnalia, sed omnia. “Deponentes omnem malitiam, et omnem dolum, et simulationes, et invidias, et detractiones”, etc. (1 Pet. 2:1). Distinguit autem vitia spiritualia in duo.

Primo in peccatum cordis;
secundo oris, ibi: “Blasphemiam”, etc.

Et primo ponit iram. “Ira enim viri justitiam Dei non operatur” (Jac. 1:20), et hæc est deponenda. Secundo indignationem, quæ oritur ex ira, quæ est quan[page 138]do quis reputat aliquem indignum eorum quæ habet, vel ut comparetur alii. “Indignatio non est mihi” (Isa. 27:4). — Malitiam, quæ consequitur ad hæc duo, sc. quando quis molitur malum proximo inferre. “Abjicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine”, etc. (Jac. 1:21).

§ 49

Deinde ponit peccata pertinentia ad peccatum oris. Et sunt tria genera peccatorum oris. Per hoc enim peccatum designatur inordinatio mentis. Et primo in comparatione ad Deum, et hæc est blasphemia. “Educ blasphemum extra castra, et ponant omnes qui audierunt, manus suas super caput ejus, et lapidet eum populus universus” (Levit. 24:14). Et sic quæcumque blasphemia est peccatum mortale. Sed quid si sit subito?

Respondeo: Dicendum est quod si sit subito, ita quod non percipit se blasphemare, non peccat mortaliter. Sed credo quod quantumcumque subito, si tamen percipit quod dicit verba blasphemiæ, peccat mortaliter. Secundo designat inordinationem circa concupiscentiam, dicens: “Turpem sermonem de ore vestro” (Col. 3:8). — “Omnis sermo malus ex ore vestro non procedat”, etc. (Eph. 4:29). — Tertio inordinationem contra proximum, et hoc est mendacium. “Qui loquitur mendacium, non effugiet” (Prov. 19:5).

§ 50

Deinde cum dicit: “Expoliantes”, etc., ostendit rationem quare sunt vitanda prædicta vitia, quia sc. deposita vetustate, debet indui novitas. “Nemo mittit commissuram panni rudis in vestimentum vetus”, etc. (Matth. 9:16).

Et primo ponit depositionem vetustatis;
secundo assumptionem novitatis, ibi: “Et induentes” (Col. 3:10).

Dicit ergo: “Deponite”, hoc “expoliantes”, etc. Nam hoc inveteratur per peccatum. “Quod autem antiquatur et senescit, prope interitum est” (Hebr. 8:13). Hæc vetustas propinquat corruptioni, quia peccatum est via ad corruptionem. Item per peccatum perditur virtus et decor spiritualis, quæ quidem vetustas est introducta per peccatum primi parentis.

“Sicut enim per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, ita et in omnes homines mors pertransiit, in quo omnes peccaverunt” (Rom. 5:12).

— Hunc ergo veterem hominem, id est, vetustatem peccati. “Vetus homo noster simul crucifixus est, ut de-struatur corpus peccati, ut ultra non serviamus peccato”, etc. (Rom. 6:6). — “Exuite cum actibus suis”. — “Deponite vos secundum pristinam conversationem veterem hominem, qui corrumpitur secundum desideria erroris”, etc. (Eph. 4:22). — Novus homo est animus interius renovatus, quia homo, ante gratiam, habet mentem interiorem peccato subjectam, et quando reparatur per gratiam, habet novitatem.

“Renovabitur ut aquilæ juventus tua” (Ps. 102:5). “In Christo Jesu neque circumcisio, neque præputium aliquid valet, sed nova creatura” (Gal. ult.; Gal. 6:15). Nova creatura est gratia innovans, sed adhuc vetustas remanet in carne. Sed si sequaris judicium novi hominis, tunc induis novum hominem; si vero concupiscis secundum desideria carnis, induis vetustatem. “Induite novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis” (Eph. 4:24).

§ 51

Deinde cum dicit: “Et induentes” (Col. 3:10), etc., describit novum hominem.

Et primo ostendit renovationis modum,
secundo ubi renovetur,
tertio secundum quid renovatur.

Ostendit ergo quod interior homo vetus per ignorantiam Dei, renovatur per fidem et agnitionem Dei. “In eamdem imaginem transformamur a claritate in claritatem, tamquam a Domini spiritu” (2 Cor. 3:18). Sed ubi est hæc renovatio? Ibi, sc. ubi est imago Dei, quæ non est in potentiis sensitivæ partis, sed in mente. Unde dicit: “Secundum imaginem”, id est, ipsa Dei imago, quæ est in nobis renovata, et hoc secundum imaginem ejus, sc. Dei, qui creavit eum. Dicitur autem novus creatus, quia anima rationalis non est ex traduce, sed a Deo creata.

§ 52

Deinde cum dicit: “Ubi non est” (Col. 3:11), etc., ostendit hanc innovationem esse omnibus communem, alias non pertineret ad hominem inquantum homo. Et hoc quia facta est secundum aliquid quod convenit omnibus. Quintuplex autem hic cadit distinctio inter homines: Una secundum sexum corporeum, et hanc excludit, dicens: “Ubi non est masculus et fœmina”, quia non differunt mente, sed secundum sexum corporeum. Secunda per nationes, et hanc excludit, ibi: “Gentilis et Judæus”. Isti enim ex fidelibus, illi ex infidelibus, et tamen utrique [page 139] mente rationales. “An Judæorum Deus tantum? Nonne et Gentium” (Rom. 3:29)? Tertia secundum ritum certum et proprium, quia quidam legis professionem, et quidam ritum eumdem non habebant.

“Idem Dominus omnium”, etc. (Rom. 10:12). Alia secundum linguam, ibi: “Barbarus et Scytha”. Scytha est versus septentrionem, barbarietas autem extraneitatem dicit; unde barbari quasi extranei. Et simpliciter est barbarus qui extraneus est ab homine inquantum homo, et hoc est inquantum rationalis. Et ideo illi barbari sunt, qui non reguntur ratione et legibus, et ideo barbari naturaliter sunt servi, et in Christo non differunt, quia et si jus civile non habent, tamen legem habent Christi. Alia secundum conditiones, quia quidam servi, quidam liberi: in Christo autem sunt omnes similes. “Parvus et magnus ibi sunt”, etc. (Job 3:19).

Ergo non sunt hæ differentiæ in Christo; sed est “omnia et in omnibus Christus”. Non enim est circumcisio nisi per Christum, et libertas per Christum; si non es liber, libertas tua est Christus. Si non es circumcisus, circumcisio tua est Christus, et sic de aliis. Et “in omnibus”, quia omnibus beneficia sua dat.

Lectio 3: Virtutes, caritas et verbum Christi (3:12–17)

Ad actus virtutum Colossenses impellit, maxime ad mutuam charitatem.

Colossenses 3:12–17

12. “Induite vos ergo sicut electi Dei, sancti, e dilecti, viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam;” [Col. 3:12]

13. “Supportantes invicem, et donantes vobismetipsis si quis adversus aliquem habet querelam, sicut et Dominus donavit vobis, ita et vos.” [Col. 3:13]

14. “Super omnia autem hæc charitatem habete, quod est vinculum perfectionis.” [Col. 3:14]

15. “Et pax Christi exultet in cordibus vestris, in qua et vocati estis in uno corpore, et grati estote.” [Col. 3:15]

16. “Verbum Christi habitet in vobis abundanter, in omni sapientia, docentes et commonentes vosmetipsos in psalmis et hymnis et canticis spiritualibus, in gratia cantantes in cordibus vestris Deo.” [Col. 3:16]

17. “Omne quodcumque facitis in verbo aut in opere, omnia in nomine Domini nostri Jesu Christi, gratias agentes Deo et Patri per ipsum.” [Col. 3:17]

§ 53

Supra Apostolus induxit fideles ad vitandum mala, hic inducit eos ad operandum bona,

et primo ad opera particularium virtutum;
secundo ad opera virtutum principalium perficientium animas, ibi: “Super omnia” (Col. 3:14).
Et primo commemorat eorum conditionem;
secundo subdit virtutum connumerationem, ibi; “Viscera misericordiæ” (Col. 3:12).

Dicit ergo: “Si induistis novum hominem”, debetis induere novi hominis partes, sc. virtutes. “Abjiciamus ergo opera tenebrarum, et induamur arma lucis” (Rom. 13:12), quibus induimur, quando quidquid exterius apparet, est virtutibus ornatum. Sed quibus virtutibus? Aliter induuntur milites, aliter sacerdotes. Ergo “induite vobis” convenientia vestimenta, “sicut electi Dei sancti”. Et quod dicit “electi”, pertinet ad remotionem a malo; quod dicit “sancti”, ad donum gratiæ. “Abluti estis, sed sanctificati estis” (1 Cor. 6:11). “Sancti estote, quia ego sanctus sum Dominus Deus vester” (Levit. 11 et 19; Levit. 11:44–45; 19:2). Quod dicit, “dilecti”, pertinet ad præparationem futuræ gloriæ. “In finem dilexit eos” (Joan. 13:1), sc. vitæ æternæ.

Et describit hic vestimenta quæ protegunt nos in adversis et prosperis. “Per arma justitiæ a dextris et a sinistris” (2 Cor. 6:7).

Et primo quæ habenda in prosperis;
secundo quæ in adversis, ibi: “Patientiam”.

In prosperis aliquid debemus, et primo proximo misericordiam. Et ideo dicit: “Viscera misericordiæ” (“Per viscera misericordiæ Dei nostri”, etc. (Luc. 1:78). “Si qua viscera miserationis”, etc. (Phil. 2:1)), id est, misericordiam ex affectu procedentem. Ad omnes vero consequenter est habenda benignitas, quæ est quasi bona igneitas. Ignis enim liquefacit et effluere facit humida. Si in te est bonus ignis, liquefacit quidquid humiditatis habes, et dissolvet. Hanc facit Spiritus sanctus. “Benignus est spiritus sapientiæ” (Sap. 1:6). “Estote autem invicem benigni, misericordes”, etc. (Eph. 4:32). In corde debes habere humilitatem. “Quanto magnus es, humilia te in omnibus”, etc. (Eccli. 3:20).

In exterioribus debes modestiam, quæ ponit modum ne in prosperis excedas. “Gaudete in Domino semper, iterum dico, gaudete; modestia vestra nota sit omnibus hominibus” (Phil. 4:4–5). In adversis tria sunt arma habenda, sc. patientia, quæ facit quod animus propter adversa non amoveatur ab amore Dei et rectitudine justitiæ. “In patientia vestra possidebitis animas vestras” (Luc. 21:19). Sed quia quandoque contingit quod aliquis a justitia non declinat quantum est de se, tamen alio[page 140]rum mores sunt ei importabiles, ideo dicit: “Supportantes invicem” (Col. 3:13). — “Habitans apud eos qui de die in diem justam animam iniquis operibus cruciabant” (2 Pet. 2:8).

“Debemus nos firmiores imbecillitates infirmorum sustinere” (Rom. 15:1). — Tertio condonationem, ibi: “Et donantes”, etc., id est, parcentes. “Nam et ego quod donavi, si quid donavi, propter vos in persona Christi” (2 Cor. 2:10). Condonat autem quis injuriam, quando non habet rancorem ad eum, nec malum contra ipsum procurat. Sed quando necessitas puniendi est, tunc puniendus est. Et addit rationem: “Sicut et Dominus donavit vobis”. — “Homo homini servat iram, et a Deo quærit medelam”, etc. (Eccli. 28:3). “Omne debitum dimisi tibi”, etc.; et post: “Nonne ergo oportuit et te misereri conservi tui, sicut”, etc. (Matth. 18:32–33).

§ 54

Deinde cum dicit: “Super omnia” (Col. 3:14), etc., inducit ad principales virtutes perficientes alias. Et principalior est charitas inter virtutes, sapientia vero inter dona. Charitas quidem informat omnes virtutes, sapientia vero dirigit.

Primo igitur inducit ad primum;
secundo ad secundum, ibi: “Verbum Christi” (Col. 3:16).
Primo inducit ad charitatem habendam,
secundo ad charitatis effectus, ibi: “Et pax” (Col. 3:15).

Dicit ergo: “Super omnia induatis charitatem”, quæ omnibus prædictis major est, ut dicitur I. Cor. XIII. (1 Cor. 13:13) Super omnia, id est, magis quam omnia, quia est finis omnium virtutum. “Finis autem præcepti est charitas”, etc. (1 Tim. 1:5). Vel super omnia debemus habere charitatem, quia est super omnia alia. “Adhuc excellentiorem viam vobis demonstro”, etc. (1 Cor. 12:31). Et hoc quia sine ipsa nihil valent alia. Et hæc charitas figuratur per tunicam inconsutilem (Joan. 19:23–24). Et ratio hujus quare est habenda, subditur, sc. quia est “vinculum”; secundum Glossam per omnes virtutes homo perficitur, sed charitas connectit eas ad invicem, et facit eas perseverantes, et ideo dicitur “vinculum”.

Vel ex natura sua est vinculum, quia est amor, qui est uniens amatum amanti. “In funiculis Adam traham eos, in vinculis charitatis”, etc. (Osee 11:4). Sed addit: “Perfectionis”, quia est unumquodque perfectum, quando adhæret fini ultimo, sc. Deo, quod facit charitas.

§ 55

Deinde cum dicit: “Et pax” (Col. 3:15), etc., monet ad actus charitatis. Et ponit duos actus, sc. pacem et gratitudinem, et tertium innuit, sc. gaudium. Dicit ergo: “Et pax Christi”, etc. Ex charitate mox oritur pax, quæ est, secundum Augustinum, tranquillitas ordinis, (Augustinus, De civitate Dei XIX.13) sibi a Deo instituti, quod facit charitas. Qui enim aliquem diligit, concordat cum eo in voluntate. “Pax multa diligentibus legem tuam” (Ps. 118:165). — “Exultet”, quia charitatis effectus est gaudium, quod sequitur ex pace. “Qui pacis ineunt consilia, sequitur eos gaudium” (Prov. 12:20). Sed non dicit simpliciter pax, quia est pax mundi, quam Deus non venit facere, sed Christi, quam fecit inter Deum et hominem.

“Pacem habete inter vos” (Marc. 9:49). Quam annuntiavit. “Stetit Jesus in medio eorum, et dixit eis: Pax vobis” (Luc. ult.; Luc. 24:36). Et debetis habere, quia in ista vocati estis. — “In pace vocavit nos Deus” (1 Cor. 8; cf. 1 Cor. 7:15). — Et hoc est quod subdit: “In uno corpore”, id est, ut sitis in uno corpore. Effectus alius est ut sitis grati; ideo sequitur: “Et grati estote”. — “Ingrati spes tamquam hybernalis glacies tabescet, et disperiet tamquam aqua supervacua” (Sap. 16:29).

§ 56

Deinde cum dicit: “Verbum Christi” (Col. 3:16), monet ad sapientiam,

et primo docet sapientiæ originem;
secundo sapientiæ usum, ibi: “Docentes”.

Ad hoc etiam quod quis habeat sapientiam veram, oportet considerare unde oriatur. Ideo dicit: “Verbum Christi”. — “Fons sapientiæ verbum Dei in excelsis” (Eccli. 1:5). — Ergo ex verbo Christi hauriatis eam. “Hæc est sapientia vestra et intellectus coram populis”, etc. (Deut. 4:6). “Qui factus est nobis sapientia a Deo”, etc. (1 Cor. 1:30). Sed aliqui non habent verbum, ideo nec sapientiam. Et ideo dicit: “Habitet”. — “Circumda eas gutturi tuo, et describe in tabulis cordis tui”, etc. (Prov. 3:3). — Aliquibus sufficit modicum quid de verbo Christi; sed Apostolus vult quod habeamus multum. Et ideo dicit: “Abundanter”. — “Potens est Deus omnem gratiam abundare facere in vobis, ut in omnibus semper omnem sufficientiam habentes, abundetis in omne opus bonum” (2 Cor. 9:8).

“Sicut thesauros effoderis eam”, etc. (Prov. 2:4). — Et addit: “In omni sapientia”, id est, in omnibus pertinentibus ad sapientiam Christi debetis studere scire. “Non subterfugi, quo minus annuntiarem [page 141] vobis omne consilium Dei” (Act. 20:27). “Cor fatui quasi vas confractum, et omnem sapientiam non tenebit”, etc. (Eccli. 21:17).

§ 57

Triplex autem est usus hujus sapientiæ, sc. instructionis, devotionis et directionis. Instructio duplex, sc. ad cognoscendum vera. Unde dicit: “Docentes”; quasi dicat: Habitet ita abundanter in vobis, ut de omnibus sitis instructi per ipsum. “Omnis scriptura divinitus inspirata utilis est ad docendum, ad arguendum”, etc. (2 Tim. 3:16). Item ad cognoscendum bona; ideo dicit: “Et commonentes vosmetipsos” (Col. 3:16), id est, exhortantes vos ad bona opera. “Suscitare vos in commonitione”, etc. (2 Pet. 1:13). Secundo ponit usum devotionis. Unde dicit: “In psalmis et hymnis”. In psalmis, qui designant jucunditatem bonæ operationis. “Laudate eum in voce exultationis”, etc. (Ps. 148; cf. Ps. 150:5 (allusio probabilis)).

Hymnus est laus cum cantico. “Hymnus omnibus sanctis ejus”, etc. (Ibidem; Ps. 148:14). — “Et canticis spiritualibus”, etc., quia quidquid nos facimus, debemus referre ad bona spiritualia, ad promissa æterna, et ad reverentiam Dei. Et ideo dicit: “In cordibus, et non in labiis” tantum. “Psallam spiritu, psallam et mente” (1 Cor. 14:15). “Populus hic labiis me honorat, cor autem eorum longe est a me” (Isa. 29:13). Et addit: “In gratia”, scil. recognoscentes gratiam Christi et beneficia Dei. Sunt autem cantica ecclesiæ cordis principaliter; sed oris sunt, ut excitetur canticum cordis, et pro simplicibus et rudibus. Tertio ponit usum directionis in opere, dicens: “Omne quodcumque facitis” (Col. 3:17), etc., quia etiam locutio opus quoddam est.

“Sive manducatis, sive bibitis, vel aliud quid facitis, omnia in gloriam Dei facite”, etc. (1 Cor. 10:31). Sed contra: Aut hoc est præceptum, aut consilium: si præceptum, peccat quicumque hoc non facit; sed peccat venialiter, quando quis hoc non facit; ergo quicumque peccat venialiter, peccat mortaliter.

Respondeo: Quidam dicunt quod hoc est consilium, sed hoc non est verum. Sed dicendum est quod non est necessarium quod omnia in Deum referantur actu, sed habitu; qui enim facit contra gloriam Dei et præcepta ejus, facit contra hoc præceptum. Venialiter autem peccans, non facit contra hoc præceptum simpliciter, quia licet non actualiter, tamen habitualiter refert omnia in Deum.

Lectio 4: Coniuges, parentes, filii, servi et domini (3:18–4:1)

Conjuges se invicem diligere monet, ac ostendit quomodo invicem dilectione se prosequantur, parentes et liberi, servi et domini.

Colossenses 3:18–4:1

18. “Mulieres, subditæ estote viris, sicut oportet, in Domino.” [Col. 3:18]

19. “Viri, diligite uxores vestras, et nolite amari esse ad illas.” [Col. 3:19]

20. “Filii, obedite parentibus per omnia: hoc enim placitum est in Domino.” [Col. 3:20]

21. “Patres, nolite ad indignationem provocare filios vestros, ut non pusillo animo fiant.” [Col. 3:21]

22. “Servi, obedite per omnia dominis carnalibus, non ad oculum servientes, quasi hominibus placentes, sed in simplicitate cordis timentes Dominum.” [Col. 3:22]

23. “Quodcumque facitis, ex animo operamini sicut Domino, et non hominibus,” [Col. 3:23]

24. “Scientes quod a Domino accipietis retributionem hæreditatis. Domino Christo servite.” [Col. 3:24]

25. “Qui enim injuriam facit, recipiet id quod inique gessit. Et non est personarum acceptio apud Deum.” [Col. 3:25]

26. “Domini, quod justum est et æquum servis præstate: scientes quoniam et vos Dominum habetis in cælo.” [Col. 4:1]

§ 58

Posita generali instructione ad omnes, hic incipit ponere specialem.

Primo dat quædam specialia documenta pertinentia ad singulos status in ecclesia;
secundo quædam communia omnibus statibus respectu certarum conditionum, in IV cap. ibi: “Orationi instate” (Col. 4:2).

Prima in tres secundum tres connexiones ex quibus domus constituitur, secundum Philosophum: (Aristoteles, Politica I.3, 1253b) quarum una est viri et uxoris; secunda patris et filii; alia domini et servi. Secunda, ibi: “Filii”. Tertia, ibi: “Servi”. Unaquæque earum dividitur in duo secundum quod monet subditos ut obediant, superiores ut moderate imperent. Dicit ergo: “Mulieres”, etc., et dicit: “Sicut oportet” (Col. 3:18), quia hæc subjectio est ex lege divina ordinata. “Sub viri potestate eris, et ipse dominabitur tui” (Gen. 3:16). “Mulieres in ecclesiis taceant” (1 Cor. 14:34). Non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit. Et ratio hujus est quia regere est rationis; viri autem magis vigent ratione, et ideo præsidere debent.

Item addit “in Domino”, quia omnia ordinata ad aliquos fines sunt referenda finaliter in Deum.

Deinde monet viros ut diligant eas, dicens: “Viri, diligite uxores” (Col. 3:19), hoc enim est naturale: quia vir et uxor [page 142] quodammodo sunt unum. “Viri, diligite uxores vestras”, etc. (Eph. 5:25). Et prohibet ne eis sint amari. “Infirmata est in bonum, quæ habitat in amaritudinibus” (Mich. 1:12). “Omnis amaritudo, et ira, et indignatio, et clamor, et blasphemia tollatur a vobis, cum omni malitia” (Eph. 4:31).

§ 59

Deinde cum dicit: “Filii”, etc., agit de secundo, et dicit: “Filii, obedite per omnia”, sc. quæ non sunt contra Deum. “Parentes quidem carnis nostræ habuimus eruditores, et reverebamur eos”, etc. (Hebr. 12:9). Si vero præcipiant in his quæ sunt contra Deum, sic intelligitur illud quod dicitur Luc. XIV: (Luc. 14:26) “Si quis venit ad me, et non odit patrem suum et matrem”, etc. Et hoc quia “hoc est placitum Domino”, id est, in lege “Domini”, quia lex charitatis non removet legem naturæ, sed perficit. Est autem lex naturalis, quod filius subdatur curæ patris. “Honora patrem tuum et matrem tuam”, etc. (Exod. 20:12).

§ 60

Deinde cum dicit: “Patres, nolite” (Col. 3:21), etc., instruit parentes. “Et vos, patres, nolite ad iracundiam provocare filios”, etc. (Eph. 6:4). Et hoc, “ut non pusillo animo fiant”, id est, ut non pusillanimes fiant, et hujus ratio est, quia homines retinent impressionem quam a pueritia habuerunt. Naturale autem est quod qui in servitute nutriuntur, semper sint pusillanimes. Unde ratio est cujusdam, quare filii Israel non statim in terram promissionis sunt perducti: quia fuerant nutriti in servitute, et non habuissent audaciam contra inimicos pugnandi. “Dicite pusillanimis”, etc. (Isa. 35:4).

§ 61

Deinde cum dicit: “Servi, obedite” (Col. 3:22), agit de tertio; et primo de servis ponit monitionem; secundo ostendit rationem, ibi: “Scientes”; tertio excludit dubitationem, ibi: “Qui enim” (Col. 3:25).

Circa primum duo facit: quia

primo monet eos ad obedientiam;
secundo determinat obediendi modum, ibi: “Non ad oculum”.

Dicit ergo: “Servi”, secundum carnalem conditionem, “obedite per omnia”, quæ sc. non sunt contra Deum. “Non tantum bonis et modestis, sed etiam discolis”, etc. (1 Pet. 2:18). “Quicumque sunt sub jugo servi, dominos suos omni honore dignos arbitrentur” (1 Tim. ult.; 1 Tim. 6:1).

§ 62

Deinde cum dicit: “Non ad oculum” (Col. 3:22), docet modum obediendi.

Et ostendit duos modos obediendi:

Primo quod simpliciter et sine dolo;
secundo ostendit quod voluntarie.

Dicit ergo: “Non ad oculum”, sc. quantum potest videri a domino. Ephes. VI simile. (Eph. 6:5–6) Et dicit: “Quasi hominibus placentes”, quia non serviunt hoc modo, nisi ut placeant hominibus. “Si adhuc hominibus placerem, servus Christi non essem” (Gal. 1:10). Ideo addit: “Sed in simplicitate cordis”, etc., id est, absque dolo, timentes Dominum, sicut Job (Cap. 1; Job 1:1): “Erat vir ille simplex et rectus ac timens Deum”. — “Simplicitas justorum diriget eos”, etc. (Prov. 11:3). — Item voluntarie; unde dicit: “Quodcumque facitis, ex animo” (Col. 3:23), id est, prompte, operamini. Et hoc sicut “Domino”, quia qui servit alicui propter ordinem justitiæ, facit hoc propter Deum, a quo est hic ordo.

“Qui potestati resistit, Dei ordinationi resistit” (Rom. 13:2). “Facientes voluntatem Dei ex animo, cum bona voluntate servientes, sicut”, etc. (Eph. 6:6–7).

Deinde cum dicit: “Scientes”, ostendit duplicem rationem hujus, et una est ex parte remunerationis, alia ex parte devotionis ad Deum. Dicit ergo: Serviatis prompte, quia a Domino accipietis retributionem hæreditatis æternæ. — “Funes ceciderunt mihi in præclaris, etenim hæreditas mea præclara est mihi” (Ps. 15:6). “Scientes quoniam unusquisque quodcumque fecerit bonum, hoc recipiet a Domino, sive servus, sive liber” (Eph. 6:8). Quorumdam enim fuit opinio quod actus justitiæ non est meritorius, quia hoc videbatur esse debitum, et hoc non est meritorium alicui dare quod suum est. Sed sciendum est quod ex hoc quod voluntarie facis, ex hoc ponis aliquid de tuo, quia de potestate tua est velle et non velle, et sic est meritorium.

Servi autem ex debito serviunt domino, et ideo ut habeant mercedem hoc faciunt voluntarie. Sed sic servite eis quod a Deo non recedatis Item alia ratio est, quia sic servitis Domino Christo. “Spiritu ferventes, Domino”, etc. (Rom. 12:11).

Deinde cum dicit: “Qui enim” (Col. 3:25), removet dubitationem. Posset enim dicere servus: Quomodo serviam ei qui facit mihi injuriam? Et ideo dicit: Non est tuum ut vindices te, subtrahendo ei quod suum est, sed expecta ab eo, qui potest, quia “qui injuriam facit”, etc. — “Omnes enim nos manifestari oportet ante [page 143] tribunal Christi, ut referat unusquisque propria corporis prout gessit, sive bonum, sive malum” (2 Cor. 5:10). “Et personarum acceptio non est apud Deum” (Eph. 6:9). “Non est personarum acceptor Deus” (Act. 10:34).

§ 63

Deinde cum dicit: “Domini”, ostendit qualiter domini se habeant ad servos.

Et circa hoc duo facit:

Primo dat doctrinam;
secundo reddit rationem eorum, ibi: “Scientes”.

Dupliciter autem potest dominus gravare servos, sc. faciendo contra eos quod justitia legis prohibet, quia secundum leges non licet domino sævire in servum. Ideo dicit: “Quod justum est” (Col. 4:1). Item si exigeret totum debitum, quod mansuetudo christiana mitigat. Ideo dicit: “Et æquum”. — “Si contempsi subire”, etc. (Job 31:13). — Deinde cum dicit: “Scientes”, etc., ponitur ratio, quia sicut tu te habes ad eos, ita Dominus ad te. “Scientes”, etc. (Eph. 6:9).

CAPUT IV.

Lectio 1: Oratio, conversatio et salutationes (4:2–18)

Pro se orare jubet Paulus, in ecclesia Laodicensium vult hæc epistola legatur, ac tandem suo more epistolam gratia signat.

Colossenses 4:2–18

1. “Orationi instate, vigilantes in ea in gratiarum actione,” [Col. 4:2]

2. “Orantes simul et pro nobis, ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi (propter quod etiam vinctus sum),” [Col. 4:3]

3. “Ut manifestem illud ita ut oportet me loqui.” [Col. 4:4]

4. “In sapientia ambulate ad eos qui foris sunt, tempus redimentes.” [Col. 4:5]

5. “Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo oporteat vos unicuique respondere.” [Col. 4:6]

6. “Quæ circa me sunt, omnia vobis nota faciet Tychicus, charissimus frater, et fidelis minister, et conservus in Domino,” [Col. 4:7]

7. “Quem misi ad vos ad hoc ipsum, ut cognoscat quæ circa vos sunt, et consoletur corda vestra,” [Col. 4:8]

8. “Cum Onesimo charissimo et fideli fratre, qui ex vobis est, qui omnia quæ hic aguntur, nota facient vobis.” [Col. 4:9]

9. “Salutat vos Aristarchus concaptivus meus, et Marcus consobrinus Barnabæ (de quo accepistis mandata; si venerit ad vos, suscipite illum).” [Col. 4:10]

10. “Et Jesus qui dicitur Justus, qui sunt ex circumcisione. Hi soli sunt adjutores mei in regno Dei, qui mihi fuerunt solatio.” [Col. 4:11]

11. “Salutat vos Epaphras, qui ex vobis est, servus Christi Jesu, semper sollicitus pro vobis in orationibus, ut stetis perfecti et pleni in omni voluntate Dei.” [Col. 4:12]

12 “Testimonium enim illi perhibeo quod habet multum laborem pro vobis et pro his qui sunt Laodiceæ et qui Hierapoli.” [Col. 4:13]

13. “Salutat vos Lucas medicus, charissimus, et Demas.” [Col. 4:14]

14. “Salutate fratres qui sunt Laodiceæ, et Nympham et quæ in domo ejus est ecclesiam.” [Col. 4:15]

15. “Et cum lecta fuerit apud vos epistola hæc, facite ut et in Laodicensium ecclesia legatur, et ea quæ Laodicensium est, vobis legatur.” [Col. 4:16]

16. “Et dicite Archippo: Vide ministerium, quod accepisti in Domino, ut impleas illud.” [Col. 4:17]

17. “Salutatio mea manu Pauli. Memores estote vinculorum meorum. Gratia Domini nostri Jesu Christi vobiscum. Amen.” [Col. 4:18]

§ 64

Supra posuit specialia documenta ad singulos status hominum; hic ponit pertinentia ad omnes, tamen respectu diversorum.

Et primo ostendit qualiter se habeant ad alios;
secundo qualiter ad ipsos alii se habeant, ibi: “Quæ circa me” (Col. 4:7), etc.

Iterum prima in duas, quia

primo ostendit quomodo se habeant ad ipsummet apostolum eorum prælatum;
secundo quomodo ad alios, maxime infideles, ibi: “In sapientia” (Col. 4:5).

Circa primum duo facit, quia

primo incitat eos universaliter ad orandum;
secundo ut orent pro eo, ibi: “Orantes”.

Debet autem oratio habere tria, sc. quod sit assidua, grata, et vigilans. Assidua; unde dicit: “Orationi instantes”, id est, cum perseverantia orate. “Sine intermissione orate”, etc. (1 Thess. 5:17). “Oportet semper orare, et numquam deficere” (Luc. 18:1). Item vigilans, ut animus non sit pressus; ideo subditur, “Vigilantes”. — “Vigilate in orationibus”, etc. (1 Pet. 4:7). “Erat pernoctans in oratione”, etc. (Luc. 6:12). — Item grata, id est, in gratiarum actione, alias non meretur beneficia nova, si de acceptis esset ingratus; unde sequitur: “In gratiarum actione” (Col. 4:2). — “Cum gratiarum actione” (Philipp. 4:6). “In omnibus gratias agite” (1 Thess. 5:18).

Consequenter rogat ut orent pro ipso, dicens: “Orantes”, etc., quia hoc est debitum quod subditi pro prælatis orent, quia prælati custodiunt eos, et eorum bonum est commune omnium. “Orate pro nobis, ut sermo Domini currat”, etc. (2 Thess. 3:1). Et hoc, ut “Deus aperiat ostium”, id est, os, per quod sermo a corde exit, et quod Deus det gratiam digne proferendi verbum suum. In operatione etiam significatur aliquid magnum. “Aperiens os suum docebat eos”, etc. (Matth. 5:2). Et ideo subdit: “Ad loquendum” (Col. 4:3). — “Spiritus est qui loquitur mysteria” (1 Cor. 14:2). Et his [page 144] indigeo, quia propter verbum Christi, etc.

Et tribulationes patior. Ideo orandum est ut libere possim. “Laboro usque ad vincula” (2 Tim. 2:9). Et hoc modo “ut aperiat”, id est, ut manifestet, etc. Tria possunt esse impedimenta verbi, sc. propter timorem; ideo dicit: “Vinctus”; vel propter altitudinem, ita quod subditi nequeant intelligere; ideo dicit: “Ut manifestet”; vel propter incongruitatem temporis vel modi; ideo dicit: “Ut oportet” (Col. 4:4). — “Non potui vobis loqui quasi spiritualibus”, etc. (1 Cor. 3:1). “Fidelis dispensator et prudens, quem”, etc. (Luc. 12:42).

§ 65

Consequenter cum dicit: “In sapientia” (Col. 4:5), etc., ostendit quomodo se habeant ad extraneos,

et primo in conversatione;
secundo quomodo in locutione, ibi: “Sermo vester” (Col. 4:6).

Dicit ergo: “In sapientia ambulate ad eos qui foris sunt”, id est, infideles: in sapientia, id est, sapienter. “Neminem diligit Deus, nisi qui cum sapientia inhabitat”, etc. (Sap. 7:28). Et hujus causa est, “Redimentes”, etc. Redimit vexationem suam quando quis dimittit quod est de jure suo, ut vitet eam. Isti vexabantur ab eis, ideo vult quod redimant eam per sapientiam. “Conversationem vestram inter Gentes habentes bonam”, etc. (1 Pet. 2:12). Item docet secundo quomodo se habeant in loquendo.

Et primo ut sermo sit gratus; unde dicit: “Sermo vester semper in gratia; — Lingua eucharis in bono homine abundabit” (Eccli. 6:5). —
Secundo ut sit discretus; unde dicit: “Sale conditus”.

Per salem intelligitur discretio: quia per ipsum omnis cibus conditus est sapidus, ita omnis actio indiscreta est insipida et inordinata. “Habete in vobis sal, et pacem habete inter vos” (Matth. 9; cf. Marc. 9:49). Et hoc, ut “sciatis”, etc. Aliter enim est respondendum sapientibus, aliter insipientibus. “Non respondeas stulto juxta stultitiam suam, ne efficiaris ei similis”, etc. (Prov. 26:4). “Parati semper ad satisfactionem omni poscenti vos rationem”, etc. (1 Pet. 3:15).

§ 66

Deinde cum dicit: “Quæ circa me” (Col. 4:7), etc., ostendit quid alii agant ad ipsos,

et primo ostendit quid ad eos agant illi quos ad eos mittit;
secundo quid cum Apostolo remanentes, ibi: “Salutant”.

Mittit autem ad eos legatum, quem primo describit tripliciter; et primo a dilectione, dicens: “Charissimus frater”, scil. per charitatem, quæ facit hominem auro pretiosiorem. “Pretiosior erit vir auro, et homo mundo obryzo”, etc. (Isa. 13:12). Item a fide. Unde dicit: “Fidelis in ministerio”. — “Hic jam quæritur inter dispensatores ut fidelis quis inveniatur” (1 Cor. 4:2). — Item ab humilitate. Unde dicit: “Et conservus”, sc. in executione ministerii; sed in Domino, quia prælatus quærere debet utilitatem eorum quibus præfertur, et Dei honorem. Sed ad quid mittitur? Ut cognoscat statum subditorum. “Vade et vide si cuncta prospera sunt erga fratres tuos et pecora, et renuntia mihi quid agatur”, etc. (Gen. 37:14).

“Fratres tuos visitabis si recte agant, et cum quibus ordinati sunt disce” (1 Reg. 17:18). Item ut consoletur. “Desidero enim videre vos ut aliquid impartiar vobis gratiæ spiritualis ad confirmandos vos” (Rom. 1:11–12), id est, simul consolari in vobis, etc. Et Dominus missus a Patre ad hoc venit. “Ut consolarer omnes lugentes”, etc. (Isa. 61:2). Item describit ejus societatem cum Onesimo: “Qui omnia quæ hic aguntur” (Col. 4:9), etc. Et vestra mihi, ut corrigam, et mea vobis, ut exemplum habeatis.

§ 67

Deinde cum dicit: “Salutat”, etc., ostendit quo modo salutantur a remanentibus cum Apostolo, et littera satis patet. “De quo accepistis” (Col. 4:10), etc. Act. XIII dicitur (Act. 13:5, 13; 15:37–39) quod cum Paulus et Barnabas simul irent, quidam Joan. Marcus sic se eis conjunxit quod postea recessit et iterum rediit. Et Paulus quidem noluit eum recipere, sed Barnabas. Et ideo Paulus recessit a Barnaba. Et propter hoc Apostolus scripsit Colossensibus de Marco, quod non reciperent eum; sed nunc quia conversus erat, scribit ut eum recipiant: et hoc est, “accepistis”, etc. Vel “fratrem Barnabæ”, de quo Barnaba “accepistis”, etc. “Et Jesus qui dicitur justus” (Col. 4:11), qui quidem erat vir sanctæ conversationis; et ideo dicitur justus.

“Qui sunt ex circumcisione”, missi ad prædicandum evangelium Christi. “Quid enim? cum omni modo sive per occasionem sive per veritatem Christus annuntietur” (Philipp. 1:18).

Et sic

primo Gentiles,
secundo Judæos ponit.

“Epaphras qui ex vobis” (Col. 4:12), etc., quia Asianus erat. Et ad hoc salutant, “ut stetis perfecti”. — “Sitis et perfecti”, etc. (Jac. 1:4). — “Pleni”, etc., id est, in omnibus, quæ per[page 145]tinent ad voluntatem Dei. Item ponit Lucam qui non fuit natus ex Judæis, ut videtur, quia fuit Antiochenus, medicus arte, quem specialiter nominat, quia fuit homo bonæ auctoritatis in ecclesia propter evangelium quod scripsit, Apostolo adhuc vivente.

§ 68

Deinde dicit: “Salutate”, etc., ostendit quos salutent,

et primo quomodo alios alienæ ecclesiæ;
secundo quomodo eos qui sunt de sua, ibi: “Et eam quæ est Laodicensium”; ex quo habetur quod scripsit alias epistolas, quia istam de qua fit mentio hic, sc. Laodicensium, et unam aliam ad Corinthios, præter primam et secundam: quia in prima epistola, cap. V, dicit: “Scripsi vobis in epistola, ne commisceamini fornicariis”, etc.

Sed ratio est duplex quare non sunt in Canone: quia non constabat de earum auctoritate, quia forte erant depravatæ, et perierant in ecclesiis. Vel quia non continebant aliud quam ista. “Et dicite Archippo” (Col. 4:17): hic fuit prælatus eorum, et mandat ut moneant ipsum dicentes: “Vide”, etc. — “Ministerium tuum imple” (2 Tim. 4:5). — Et quidem tunc ministerium implet quando facit illud ad quod accepit. Sed videtur quod non pertineat ad subditum monere prælatum (Exod. 19:12–13). Dicendum quod irreverenter arguere et vituperare est prohibitum, sed monere charitative potest, sicut Paulus Petrum (Gal. 2:11–14). Sed quare non scripsit prælato?

Quia prælatus est propter ecclesiam, et non e converso. “Salutatio”, etc. Consuetudo Apostoli erat quod totam epistolam faciebat aliquem scribere: sed in fine ponebat aliquid de manu sua, II. Thess. ult., ubi dicit: “Salutatio mea manu Pauli” (Col. 4:18): idem et hic, ne fallerentur. Et dicit: “Memores”, etc., quia Romæ vinctus erat: quia Jac. V: (Jac. 5:10) “Exemplum accipite, fratres, exitus mali et longanimitatis et laboris et patientiæ, prophetas, qui locuti sunt in nomine Domini”, etc. Hebr. ult.: “Mementote præpositorum vestrorum qui vobis locuti sunt verbum Dei, quorum intuentes exitum, conversationis imitamini fidem”. Tandem concludens optat eis bonum, dicens: “Gratia”, etc. — “Gratia et veritas per Jesum Christum facta est” (Joan. 1:17): cui sit laus et gloria, nunc et semper.

Amen.

Thomas Aquinas

EXPOSITION ON THE EPISTLE OF ST. PAUL THE APOSTLE TO THE COLOSSIANS

PROLOGUE

CHAPTER 1

Lecture 1: Apostolic Salutation (1:1–2)

Lecture 2: The Faith, Charity, and Hope of the Colossians (1:3–8)

Lecture 3: Prayer and the Benefits of Redemption (1:9–14)

Lecture 4: Christ the Image of God and Firstborn of Creation (1:15–17)

Lecture 5: Christ the Head of the Church and Reconciler (1:18–23)

Lecture 6: Paul’s Ministry and Sufferings (1:23–29)

CHAPTER 2

Lecture 1: Paul’s Concern and the Treasures of Wisdom in Christ (2:1–4)

Lecture 2: Perseverance in Christ and the Fullness of the Deity (2:5–10)

Lecture 3: Spiritual Circumcision and the Victory of the Cross (2:11–15)

Lecture 4: Freedom from Legal Requirements and a Warning against Seducers (2:16–23)

CHAPTER 3

Lecture 1: Life with Christ and the Mortification of Vices (3:1–7)

Lecture 2: Putting Off the Old Man and Putting On the New (3:8–11)

Lecture 3: Virtues, Charity, and the Word of Christ (3:12–17)

Lecture 4: Spouses, Parents, Children, Masters, and Slaves (3:18–4:1)

CHAPTER 4

Lecture 1: Prayer, Conduct, and Greetings (4:2–18)

Source+

SUPER EPISTOLAM S. PAULI APOSTOLI AD COLOSSENSES EXPOSITIO

PROLOGUS

CAPUT I.

Lectio 1: Salutatio apostolica (1:1–2)

Lectio 2: Fides, caritas et spes Colossensium (1:3–8)

Lectio 3: Oratio et beneficia redemptionis (1:9–14)

Lectio 4: Christus imago Dei et primogenitus creaturae (1:15–17)

Lectio 5: Christus caput Ecclesiae et reconciliator (1:18–23)

Lectio 6: Ministerium et passiones Pauli (1:23–29)

CAPUT II.

Lectio 1: Sollicitudo Pauli et thesauri sapientiae in Christo (2:1–4)

Lectio 2: Perseverantia in Christo et plenitudo divinitatis (2:5–10)

Lectio 3: Circumcisio spiritualis et victoria crucis (2:11–15)

Lectio 4: Libertas a legalibus et cautio contra seductores (2:16–23)

CAPUT III.

Lectio 1: Vita cum Christo et mortificatio vitiorum (3:1–7)

Lectio 2: Depositio veteris et indumentum novi hominis (3:8–11)

Lectio 3: Virtutes, caritas et verbum Christi (3:12–17)

Lectio 4: Coniuges, parentes, filii, servi et domini (3:18–4:1)

CAPUT IV.

Lectio 1: Oratio, conversatio et salutationes (4:2–18)

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