Denis the Carthusian (1402–1471), a monk of Roermond known as the Doctor Ecstaticus, was among the most prolific writers of the late Middle Ages, producing commentaries on the entire Bible alongside a vast body of mystical and pastoral work. His exposition of Colossians is characteristically thorough, gathering the judgments of earlier commentators and weighing them before offering his own, and it stands near the end of the scholastic tradition of Pauline commentary.
SOURCE: Dionysius Carthusianus. Opera omnia, vol. 13. Montreuil: Typis Cartusiae S. M. de Pratis, 1901. Google Books.
TRANSLATION: Denis the Carthusian. Exposition on the Epistle to the Colossians. Translated by Phil Thompson. Greenville, SC: Institute for Colossians Studies, 2026.
Licensed under Creative Commons Attribution 4.0 International (CC BY 4.0): https://creativecommons.org/licenses/by/4.0/
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Denis the Carthusian’s Commentaries on All the Epistles of the Blessed Paul.
In composing and explaining the books of Sacred Scripture (if one looks at the details), scarcely anyone else has followed with equal genius and skill.
PARIS.
At the house of the widow of François Regnault, on the Rue Saint-Jacques, under the sign of the Elephant.
1555.
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Prologue to the Epistle of the Blessed Paul to the Colossians.
"Whoever rebukes a man will afterward find favor with him, more than one who deceives with flattery" (Prov 28:23). Just as an envious person does not desire the correction of the one he hates, but simply wishes evil upon his nature, so a true lover cannot conceal the faults of the one he loves, but rebukes him, provided there is hope for his correction. Hence, therefore, the holy apostle, with the warmth of divine love, constantly strives to call them back to the line of brotherly truth. Thus, in this present epistle addressed to the Colossians, he strengthens those who are wavering.
The Colossians are so named from the city of Colossae; they are Asians whom Paul himself did not visit or instruct. Rather, his disciples Archippus, the bishop of the Colossians, and Epaphras, a native of Colossae, did so. Therefore, while Archippus was preaching, and Epaphras (whom Paul had taught) arrived and confirmed Archippus’s preaching, false apostles came bringing the legal ceremonies, claiming they must be observed alongside the gospel. When the Colossians were doubting which party they should rather believe (Acts 15:1-2), the apostle, as a suitable mediator, writes to tell them what must be done. He writes from Ephesus by means of Tychicus the deacon and Onesimus the acolyte.
The [page 250r] method of proceeding in this epistle is similar to the procedure of the other epistles. For he begins with a greeting. He gives thanks to the Lord for the progress and grace of the Colossians, exhorts them to more perfect things, and humbly prays for them.
Chapter 1. Paul, an apostle of Jesus Christ by the will of God.
ARTICLE 1
[Col 1:1] "Paul, an apostle of Jesus Christ by the will of God," that is, appointed an apostle by divine will, "and Timothy our brother," whom the apostle joins to himself because of his authority, for he was the bishop of the Ephesians. And so these two write:
[Col 1:2] "To those who are at Colossae," that is, in the city called by that name, "the holy and faithful brothers," that is, to true Christians, who strive to fulfill that command of the Savior: "Be perfect, just as your heavenly Father is perfect" (Matt 5:48). "In Christ Jesus," that is, in the doctrine and faith of Christ. For by keeping and practicing these, they were holy and faithful. May "grace," making you pleasing, be granted to "you, and peace," that is, tranquility of mind, and may it be preserved "from God our Father," that is, the eternal Father in heaven, "and from the Lord Jesus Christ," who according to his divine nature is the effective and principal cause of grace. For whatever the Father does, the Son also does likewise. But according to his human nature, he is the meritorious, instrumental, and mediate cause of grace.
[Col 1:3] "We give thanks to God, and the Father of our Lord Jesus Christ," that is, to the eternal Father, who is the God of Christ insofar as Christ is a man, but he is his Father according to the divine nature which Christ has from the Father (John 5:26), "always," that is, at appropriate hours, "praying for you,"
[Col 1:4] "hearing of your faith," founded and fixed "in Christ Jesus, and the love," that is, the habit, the inward act, and the charitable works, "which you have," extended "toward all the saints," that is, all true Christians, to whom you do good according to your ability, depending on place and time, by imparting spiritual or physical benefits,
[Col 1:5] "because of the hope," that is, the separate blessedness, "which is laid up," that is, prepared, "for you in heaven, of which you have heard," that is, which was preached to you, "in the word of truth," that is, in the true discourse "of the gospel,"
[Col 1:6] "which has come to you," that is, has been announced to you, "just as it is in the whole world," that is, it has been evangelized to all nations, just as it has to you, yet in such a way that the distribution is not for every single individual of a group, but for all groups of individuals. Hence the Savior also said to the apostles, "Go into the [page 250v] whole world and preach the gospel to every creature" (Mark 16:15). And the Psalmist says, "Their sound has gone out into all the earth" (Ps 19:4). "And it is bearing fruit and growing," that is, the gospel doctrine is the cause of bearing fruit and spiritual increase in believers, namely, the cause of good works and daily progress in grace. It also grows because it is announced to more people by whom it is devoutly received, "just as" it bore fruit and grew "among you, from the day you heard and understood the grace of God," that is, the benefits of grace shown to you by Christ, "in truth," that is, truly. Or, "in truth," meaning the truth of the gospel law,
[Col 1:7] "just as you learned from Epaphras," who confirmed the preaching of Archippus, "our beloved fellow servant, who is a faithful minister of Jesus Christ on your behalf," that is, in procuring your salvation by announcing his doctrine to you and continually praying to him for you,
[Col 1:8] "who also made known," that is, clearly reported, "to us your love" existing "in the Spirit," because it is infused, preserved, and works according to the Holy Spirit. It is also in your spirit, that is, in the higher part of your soul, as its subject.
[Col 1:9] "Therefore, from the day we heard" such good things about you, "we do not cease," at suitable times, "praying" with heartfelt affection, "and asking" with vocal prayer, "that you may be filled with the knowledge of his will," that is, that you may be abundantly illuminated by God to know what God wills (Wis 9:17; 2 Tim 3:16), so that you may know and heed his commandments and counsels. Now, what it means to be so filled, and how it is accomplished, is added: "in all wisdom" of Sacred Scripture, that is, the wisdom that the divinely inspired Scripture sets forth and teaches, "and spiritual understanding," that is, the internal, true, or mystical understanding of the Scriptures, so that you may spiritually understand the letter that kills (2 Cor 3:6), since the Spirit gives life.
[Col 1:10] "So that you may walk" in the paths of his commandments "worthy of God," that is, as reverently, holily, and perfectly as it befits serving such a great prince, and so that you may merit to possess him as your reward. For "cursed is he who does the work of the Lord negligently" (Jer 48:10). "Fully pleasing" to the Lord God. For "if anyone keeps the whole law, but fails in one point, he has become guilty of all of it" (Jas 2:10). To this the saying of the Wise Man also agrees: "One who sins in one thing will lose many good things" (Eccl 9:18), "bearing fruit in every good work" by making progress in merits, "and growing in the knowledge of God," that is, in the knowledge of divine things. Concerning this knowledge, he says through the prophet: "I desired the knowledge of God more than burnt offerings" (Hos 6:6). Likewise, the Wise Man says, "Vain are all men [page 251r] in whom the knowledge of God is not present" (Wis 13:1). Finally, "this is eternal life, that we know the true God" (John 17:3).
By the aforementioned wisdom, understanding, and knowledge, the three gifts of the Holy Spirit can also be understood. Concerning these, we read in Isaiah: "The Spirit of wisdom and understanding shall rest upon him," etc. (Isa 11:2). And thus wisdom is called a habitual, supernatural, and savory knowledge, infused by the Holy Spirit, through which the soul obtains a right judgment concerning divine things by having a certain connaturality with them through taste and love. Understanding, however, is a gift of the Holy Spirit through which the soul penetrates the things of faith, knows them clearly, and firmly adheres to them by perceiving some reason why it should assent to the articles or testimonies of faith. Furthermore, knowledge is the gift by which the soul judges rightly concerning created things. Now these, as gifts, are found only in those who possess love and grace, just as is true for the other gifts of the Holy Spirit (Wis 1:4). And according to this perspective, the text is explained as follows:
[Col 1:11] "In all," that is, perfect "wisdom," which is the most outstanding gift of the Holy Spirit, "and spiritual understanding," that is, the gift of understanding infused by the Holy Spirit, "strengthened with all power," whether theological, intellectual, or moral. For "it is excellent for the heart to be strengthened by grace" (Heb 13:9), "according to the power of his glory," that is, according to God’s capability to comfort you through the brightness of his grace, "for all patience" maintained in adversity, "and longsuffering" by equably waiting for the divine promises, "with joy" of mind, flowing from a virtuous act,
[Col 1:12] "giving thanks to God the Father, who has made you worthy" through the merits of Christ, the grace of baptism, and the other meritorious works that he himself produces in us, "for a portion," that is, to have a share, "of the lot of the saints," that is, of the inheritance of the elect, namely eternal life, which is possessed "in light," that is, through the light of glory, or in the brightness of the divine vision. Concerning this lot, the Psalmist says: "The Lord is the portion of my inheritance" (Ps 16:5). He also testifies concerning this light, saying: "In your light we will see light" (Ps 36:9). Now this inheritance is called a lot because it is distributed by the election of the divine will, not by human foresight, just as lots are said to be governed and arranged by God.
[Col 1:13] "He has rescued us," through the incarnation, conduct, and passion of his only begotten Son, "from the power of darkness," that is, from the dominion of demons, the yoke of sin, and the darkness of ignorance, "and transferred us into the kingdom," that is, into the society of the militant church, or [page 251v] the number of the elect. This church is called the kingdom of Christ, who reigns in the hearts of the faithful through faith and grace. Concerning this kingdom, the angel said: "He will reign over the house of Jacob forever" (Luke 1:33). And Isaiah says: "He will sit upon the throne of David, and over his kingdom" (Isa 9:7). Now we have also been transferred into the kingdom of heaven in hope, to be transferred there eventually in reality. Therefore, God the Father transferred us into the kingdom "of the Son of his love," that is, of his beloved Son, concerning whom he said: "This is my beloved Son; listen to him" (Mark 9:7). From this it is evident that love in divine matters is spoken of not only notionally or relatively, but also absolutely. Otherwise, the Son of God would be said to proceed from the Holy Spirit. Now concerning this aforementioned rescue and transfer of the human race, the Father says to the Son through the prophet: "I have given you for a covenant to the people, for a light to the nations, that you might bring out the prisoner from confinement, and those sitting in darkness from the prison house" (Isa 42:6-7).
[Col 1:14] "In whom," in Christ, that is, through the price of his blood and the merit of his death, "we have redemption," from the right and dominion of the devil, "and the forgiveness of sins," just as Saint John testifies in the Apocalypse: "To him who loved us and washed us from our sins in his blood" (Rev 1:5).
[Col 1:15] "He is the image of the invisible God" the Father, invisible to corporeal and intellectual vision, that is, entirely incomprehensible by a perfect comprehension, just as the Father is. "For no one knows the Son except the Father, nor does anyone know the Father except the Son" (Matt 11:27). Nevertheless, in the heavenly homeland he is seen by appearance, but he is not perfectly and fully comprehended. Now Christ is called the perfect image of the Father, not an imitative one; natural, not artificial; full, not participative; that is, similar to the Father in all things. For this reason he himself says: "Whoever sees me, sees the Father also" (John 14:9). To have the nature of an image, however, two things are required: namely, a likeness in species, or at least in the sign of the species (which is primarily shape in corporeal things), and procession. For an image of something must come from the one whose image it is; and in divine matters, the Son is generated by the Father, differing from him in nothing. Moreover, an image of someone is said to exist in another in two ways. First, as in a thing of the same nature, at least according to species, just as the image of a king is in his son. And in this way, the Son of God is called the image of the Father. Second, as in a thing of a different genus, just as the image of Hercules is in stone, and the image of the emperor [page 252r] is on a coin. And in this way, man is called the image of God, though he should rather be said to be made in the image of God than to be his image. "The firstborn of all creation," that is, eternally begotten before all created things, just as he testifies through a certain Wise Man: "I came forth from the mouth of the Most High, the firstborn before every creature" (Sir 24:3).
[Col 1:16] "For in him," that is, through him, "all things were created." "For all things were made through him," the Evangelist says (John 1:3). Or, "in him," as in an exemplary principle, all things were created, that is, arranged to be created. For the Son is the art full of rational principles, and the exemplar of every creature. For this reason, all things preexist in him as in an exemplar, and have been eternally preordained and foreseen by the Father. For creatures are compared to him just as crafted objects are compared to the craftsman, according to that word in Wisdom: "For he is the craftsman of all things, possessing all knowledge" (Wis 7:21). All things, therefore, were created in him, "in heaven and on earth," namely, "visible things," such as celestial bodies, passive and mixed elements, "and invisible things." Concerning these it is added: "whether thrones," that is, angels of the lowest choir of the first and highest angelic hierarchy. They are called thrones, that is, seats, because, due to their great proximity to God, he is said to sit, rest, and preside on them, and to execute his judgments through them; "or dominions, or principalities, or powers." The apostle named these three orders of angels to the Ephesians (Eph 1:21), concerning which enough seems to have been said there. And because in this place the apostle places principalities before powers, Gregory and Bernard thought that principalities belong to the second hierarchy, but powers to the lowest. "All things were created through him," as through an efficient cause, "and for him," as in an exemplary principle, according to the understanding already stated.
[Col 1:17] "And he," the only begotten Son of God, "is before all things," that is, by the enduring age of eternity, and by incomparable dignity. For this reason he testifies in the Apocalypse: "I am the Alpha and the Omega, the first and the last, the beginning and the end" (Rev 22:13). "And in him all things hold together," that is, they exist in him ideally and causally. According to that saying: "What was made, in him was life" (John 1:3-4). Or, "in him they hold together," that is, they subsist, are sustained, are supported, and remain joined by his divine power. Just as the apostle says to the Hebrews: "Upholding all things [page 252v] by the word of his power" (Heb 1:3).
[Col 1:18] "And he," Christ, "is the head of the body, the church," that is, of the mystical body, which is the church. How this is to be understood has been extensively discussed and explained. "He is the beginning" of all things, that is, the creator of the universe. Hence, when the Jews said to him, "Who are you?" he answered, "The beginning, who also speak to you" (John 8:25). "The firstborn from the dead," that is, among the dead, the first to rise to immortal life. For those who were raised before him died again. For this is why Scripture says: "who is the faithful witness, the firstborn of the dead" (Rev 1:5). Or, "the firstborn from the dead," that is, the first in dignity among the dead who were raised, "so that in everything," among angels and men (or "in everything," that is, in past, present, and future generations), "he might hold the primacy," that is, existing as the prince and head of the universe, just as he asserts through a certain Wise Man: "In every nation and in every people I have held the primacy" (Sir 24:6). For he has written on his garment and on his thigh, "King of kings and Lord of lords" (Rev 19:16). And this is deservedly so,
[Col 1:19] "For in him," in Christ, insofar as he is a man, "it pleased" the Triune God "that all the fullness," that is, the full perfection of knowledge and virtues, "should dwell," that is, remain securely. For "God does not give the Spirit by measure" to the man Christ (John 3:34). "And we have seen his glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14). Or, all the fullness of deity, that is, true and perfect deity, just as the apostle affirms in another place, saying: "In him the whole fullness of deity dwells bodily" (Col 2:9). It also pleased God,
[Col 1:20] "And through him," that is, through the venerable mysteries of Christ, "to reconcile to himself all" kinds of men "to him," that is, for this purpose, that they might finally be turned to God, as to the source of blessedness and their ultimate end. Hence it is said elsewhere: "God was in Christ, reconciling the world to himself" (2 Cor 5:19). And in Isaiah: "The discipline of our peace was upon him, and by his bruises we are healed" (Isa 53:5). "Making peace," Christ, or the Trinity through Christ, namely, "by the blood of his cross," that is, by the most precious blood of Christ having been poured out, "whether things in heaven or things on earth," that is, celestial and terrestrial things, such as pilgrims on earth, and those saved from the earth who now comprehend God. Or this is said because he brought angels into harmony with humans. For "he himself is our peace, who has made both one" (Eph 2:14). For this reason, he is called by the prophet the father of the future age, [page 253r] and the Prince of Peace (Isa 9:6). And again, it was foretold concerning Christ through another prophet: "He shall speak peace to the nations" (Zech 9:10).
[Col 1:21] "And you," O Colossians, "when you were once," namely, at the time of your paganism, "alienated" from God through idolatry, "and hostile in mind," that is, in your intellect, namely by holding evil opinions about God, fluctuating through various errors of falsehood (or "in mind," that is, behaving sensually, which means according to the dictate of the senses), "in evil works," that is, the vices of the flesh,
[Col 1:22] "he has now," in the time of grace, "reconciled" you to God. "In the body of his flesh," that is, through the things he suffered in his body, which was mortal flesh. Therefore it is added: "through death," that is, through his most blessed passion, by which the world was brought to life, "in order to present," that is, for this purpose, that he himself might present (insofar as it depends on him), or indeed that you yourselves might present, "you holy" in soul, "and blameless" from all vices, "and beyond reproach before him," that is, by living purely and reverently in the divine sight. Just as the Psalmist says: "I have kept your commandments and your testimonies, for all my ways are before your sight" (Ps 119:168). For you will be such before God, with Christ presenting you to the eternal Father, or through the presentation of your own works and merits, which are required for obtaining salvation. For, as Augustine says, he who created you without you (that is, without your cooperation) will not justify you without you.
[Col 1:23] "If indeed you continue in the faith, founded" by believing firmly and integrally, "and stable" in it through good works, "and not shifting from the hope of the gospel that you heard," that is, from the expectation of the future blessedness promised in the gospel, "which has been preached" in your ears by us apostles and other disciples "in all creation under heaven," that is, to all people living on the earth. Concerning these he said, "Preach the gospel to every creature" (Mark 16:15). "Of which I, Paul, became a minister," that is, a preacher, by God’s authorship,
[Col 1:24] "Now I," imprisoned in Ephesus, "rejoice in my sufferings," that is, in the tribulations that I endure, "for your sake," that is, for your strengthening, "and I fill up what is lacking in Christ’s afflictions in my flesh." By this it is not to be understood that the penalties that Christ endured for us were incomplete or insufficient for the salvation of the world, in such a way that Paul or any of the saints completed them. The meaning, therefore, is: "And I fill up," that is, by enduring long and hard persecutions, I complete what is lacking, that is, the imperfect merits, "of the afflictions of Christ," that is, of my own afflictions, which I endure in my flesh. [page 253v] Because of the truth of Christ and his members, these are called the afflictions of Christ, according to what he himself said: "Saul, Saul, why are you persecuting me?" (Acts 9:4). In a similar manner, God says again through the prophet: "Whoever touches you, touches the apple of my eye" (Zech 2:8). These, therefore, I endure or fill up, "for the sake of his body," that is, for the mystical body of Christ, "which is the church," namely so that I might instruct and edify the faithful, and increase them in merit and number. For it must be considered that the merit of the Lord’s passion and of the other saints, and indeed the other works of supererogation they perform, are like a commonwealth and a treasury of the church, from which such generous indulgences are granted to those who are joined and incorporated into Christ and the saints through love. Moreover, this treasury is being completed up until the end of the world, with each and every saint placing his own portion into it. And thus the apostle filled up what was lacking in his afflictions, because he added something to this treasury every day. Or it means this (which amounts to the same thing): I fill up what is lacking of the afflictions of Christ, that is, of the afflictions that I endure by Christ’s love, example, command, or ordination. Concerning these afflictions, the Savior said in Acts: "I will show him how much he must suffer for my name" (Acts 9:16).
[Col 1:25] "Of which," that is, of Christ or of the church, "I became a minister" by preaching and dispensing the sacraments, "according to the stewardship from God," that is, the divine ordination or the apostleship divinely dispensed to me. This stewardship "was given to me for you," that is, for this purpose, that I might announce the gospel truth to you, "that I might fulfill," that is, bring to effect by preaching, "the word of God," that is, the divine promise by which God promised the patriarchs and prophets that the gospel of God was to be announced to the Gentiles, and that they would be saved through faith and the grace of God. Just as he says through Isaiah: "I will send survivors from them to the nations, into the sea, into Africa and Lydia, who draw the bow, into Italy and Greece, to the coastlands far away, and they shall declare my glory among the nations" (Isa 66:19). And because that arrangement, promise, or word was very wonderful and hidden, therefore he adds:
[Col 1:26] "The mystery," that is, the sacred secret, namely the aforementioned word, "which was hidden," that is, unknown to men, "for ages," that is, from the beginning of the ages, "and generations" preceding, for it became known only to a few, and that incompletely. However, concerning the fuller understanding of this passage, many things were said to the Ephesians, where we also read about the mystery [page 254r] of Christ, "which in other generations was not made known to the sons of men, but has now been revealed to his holy apostles," etc. (Eph 3:4-5). Hence he now adds: "but now," namely in the time of grace, "it has been manifested" (this mystery has been manifested through the preaching of Christ and the illumination of the Holy Spirit) "to his saints," that is, to the apostles and the other sons of the primitive church, through whose preaching it was manifested to the rest of the peoples,
[Col 1:27] "To whom God willed to make known the riches of the glory," that is, the abundant glory, "of this mystery," that is, of the aforementioned mystery preached "among the Gentiles." In this mystery many spiritual gifts are contained, which are called the riches of glory, such as faith, forgiveness, reconciliation, justice, the gifts of the Holy Spirit, and future blessedness. "Which mystery is Christ" materially, that is, Christ is the matter or object of this mystery, because it treats and speaks of him, who is "in you the hope of glory," that is, the cause and reason for hoping for blessed glorification,
[Col 1:28] "Whom we proclaim," that is, preach to the Gentiles, "warning every man," present and future, to whom our writings will have come, that is, some from every kind of people. Or, "every man" resisting the truth of the faith, "and teaching every man," that is, some from all groups, "in all wisdom" of the Holy Scriptures necessary for salvation, "that we may present every man perfect in Christ Jesus," that is, in the faith, love, and service of Christ, according to the requirement of the present state. In this state, no one is perfect in an absolute sense, or in such a way that he cannot progress or be perfected further, but rather perfect in this sense: that he lives without mortal sin, has reformed his passions, and is established in the virtues.
[Col 1:29] "For this," that is, by the love of Christ, or in bringing this business to completion, namely, to present every man perfect in Christ, "I also toil," day and night, "struggling" against invisible and visible enemies, "according to his working," that is, the conformation and influence of him, namely Christ, "which he works in me," by giving me the help of his grace to work effectively. Or, "according to his working in me," that is, according to the operation proceeding from me, which should rather be ascribed to Christ than to me. According to that prophetic saying: "You have wrought all our works in us" (Isa 26:12), which Christ works in me "with power," that is, powerfully or by his own divine power.
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Chapter 2. For I want you to know how great a struggle I have for you.
ARTICLE 2
[Col 2:1] In this chapter, the apostle continues the exhortation begun in the previous chapter concerning avoiding the ceremonies of the law, warning the Colossians to avoid false and feigned teachers. And so that they might more easily yield to him, he shows how much he is concerned for their salvation: "For I want you to know," so that you may believe a friend, "how great a struggle I have for you, and for those at Laodicea" (which is a city of Asia), that is, for your salvation and that of the Laodiceans, lest you be deceived by impostors by whom you have already been overtaken, "and as many as have not seen my face in the flesh," that is, for all the other faithful to whom I have not preached or appeared in person,
[Col 2:2] "That their hearts may be encouraged," that is, I am concerned for this reason, that their hearts might receive encouragement from my address through epistles, since they have not been encouraged by my presence and direct preaching. And that you may be "instructed," that is, prudently trained, "in love," that is, in the acts of loving God and neighbor. Or, instructed "in love," that is, concerning the love of Christ for us, so that you may know and consider how much Christ loved us, who said: "Greater love has no one than this, that someone lay down his life for his friends" (John 15:13). May you also be instructed, or by the instruction of love striving, "to reach all the riches of full assurance of understanding," that is, the most perfect intellectual habits, so that you may be filled with the gifts of wisdom and understanding, counsel and knowledge, "to the knowledge of the mystery," that is, so that you might actually consider the mystery, that is, the sacred secret, "of God the Father and of our Lord Jesus Christ," through which the unity of the Father and the Son in essence, and their distinction in person, can be understood. Or the incarnation itself, which is the mystery of the Father as its author, and of Christ as its assumer or executor.
[Col 2:3] "In whom," in Christ, "are all the treasures," that is, the most abundant fullness, "of wisdom" concerning divine things, "and knowledge" concerning creatures, "hidden," that is, existing incomprehensibly. For Christ, according to his deity, is eternal and immense wisdom itself, "of which there is no measure" (Ps 147:5), and he is the uncreated knowledge to which this applies: "Oh, the depth of the riches and wisdom and knowledge of God!" (Rom 11:33). According to his assumed humanity, too, he is filled with wisdom in the contemplation of divine things, and with knowledge in the observation of creatures. [page 255r] This is especially true since the soul of Christ, more than all the blessed, saw the deity and the Trinity more clearly from the beginning of its creation, and he knows all those things which the Word knows by the knowledge of vision, that is, all things that ever were, are, or will be.
[Col 2:4] "I say this in order that no one may deceive you," that is, infect the simplicity of your faith, "with persuasive arguments," that is, by words that are profound in appearance and embellished, or by subtle arguments.
[Col 2:5] Finally, I advise you of these things: "For even though I am absent in body," that is, distant from you in place and by physical separation, "yet in spirit," that is, in the consideration of my mind, "I am with you," both because I think of you often, and because in the prophetic spirit I observe what you are doing as if I were present. Just as Elisha was present when Gehazi accepted the gifts from Naaman (2 Kgs 5:26), "rejoicing" in the Lord over your progress, "and seeing," that is, knowing, "your good order," that is, the ordering of your life, how all things are done decently and in order among you (1 Cor 14:40), "and the firmness of your faith in Christ," that is, the stability or strength of your faith which you have in Christ.
[Col 2:6] Next, he exhorts them to perseverance and progress in good things. "Therefore, as you received Christ Jesus the Lord," that is, just as you began to live in Christ by believing, "so walk in him," that is, so continue in him from now on, always progressing for the better by imitating the footsteps of the Savior. For perseverance alone is crowned,
[Col 2:7] "Rooted," that is, firmly fixed, like a root clinging to the earth, "and built up in him," that is, in the doctrine and grace of Christ, so that you may be a house or dwelling place of God, the foundation of which is Christ or his doctrine and grace. Hence it was said to the Ephesians: "Built upon the foundation of the apostles and prophets" (Eph 2:20). "And established in the faith," so that you do not turn away from the sincerity of the faith by philosophical reasonings, by the appearances of the senses, or by persecutions, "just as you were taught" by Archippus that you must walk and stand in the faith; if it wavers, the whole structure of virtues totters, "abounding in thanksgiving," that is, returning abundant thanks to God. It must be noted, however, that perverse men were attempting to subvert these Colossians in three ways: namely, by philosophy, by appealing to the law, and by feigned holiness.
[Col 2:8] The apostle rejects these methods: "See to it that no one takes you captive by philosophy," that is, natural knowledge invented by the study of philosophers, "and empty deceit," that is, by sophisticated arguments that seem to prove something, but do not truly prove it. [page 255v] By philosophy, I say, which proceeds and judges "according to human tradition," that is, the discourse of human reason, "according to the elemental spirits of the world," that is, according to the things that naturally appear in things, namely according to natural and elemental causes and the customary course of nature, "and not according to Christ," that is, these deceivers and philosophers do not proceed according to the doctrine of Christ by considering the unlimited power of divine virtue, which is not confined to the natural and customary course or order of things, but is capable of working supernatural things that are incomprehensible to us. In this is declared the foolishness of philosophers who assert that God cannot do anything outside the natural order of things, and beyond the capacity of human reason. For this reason they denied whatever exceeds reason, namely, that God became incarnate, that a virgin gave birth, and so on.
[Col 2:9] But why those who do not proceed according to Christ must be contradicted, he adds: "For in him," that is, in the human nature of Christ as in a temple, "the whole fullness of deity dwells bodily," that is, true and perfect deity with all its perfection. For in Christ the divine and human natures are hypostatically united. It dwells in it, moreover, "bodily," that is, it is truly and immediately joined to his body, just as it is to his soul, not meaning that deity itself is a body. Furthermore, the deity is said to be united in this way because the person of the Word, which is the deity, is joined to humanity.
[Col 2:10] Next, the apostle shows the vain reasoning of those who, by appealing to the law, were attempting to subvert the Colossians by leading them to the ceremonial laws: "And you have been filled in him," that is, by Christ insofar as he is God, and through him insofar as he is a man, the mediator between God and men, filled with grace and the gifts of the Holy Spirit so that you in no way need the observance of the legal ceremonies. Therefore it is written: "From his fullness we have all received, grace upon grace" (John 1:16). He himself also became poor for our sake, so that by his poverty we might become rich (2 Cor 8:9). "Who," Christ, even according to his assumed nature, "is the head," that is, the capital source of influx, "of all rule and authority," that is, of the holy angels, who are all cleansed, illuminated, and perfected by the man Christ.
[Col 2:11] "In him also," that is, by his power, working, and grace, "you were circumcised with a circumcision made without hands," that is, not a fleshly, legal, and literal circumcision "by putting off the body of the flesh," that is, by losing a small part of the body, which is flesh, namely the foreskin that is removed in that physical circumcision, [page 256r] "but in the circumcision of Christ," that is, you have been circumcised with a spiritual circumcision, performed by Christ, through the purging of the excess of your vices and passions. Concerning this circumcision it is written: "Circumcise yourselves, and take away the foreskins of your hearts" (Jer 4:4). And again elsewhere: "Circumcise the foreskin of your heart, and do not stiffen your neck any longer" (Deut 10:16).
[Col 2:12] "Having been buried with him," namely with Christ, "in baptism," that is, having been completely put to death to vices in the reception of baptism, just as Christ’s body in the tomb was dead to natural life. Or this is said because the baptized are immersed in the water three times, just as Christ was in the tomb for three days. And just as Christ rose from the tomb to immortal life, so the baptized ascend from the tomb, freed from the corruption and oldness of their vices. Therefore he adds: "in whom," in Christ, "you were also raised" from the ruin of sin, "through faith in the powerful working of God," that is, through the faith that God works or creates in you. For without faith, no one rises spiritually. "Who," God the Father, or the Trinity, "raised him from the dead" on the third day.
[Col 2:13] "And you, when you were dead" spiritually, lacking the life of grace, "in your trespasses," that is, on account of your sins, by which you abandoned the natural law, "and the uncircumcision of your flesh," that is, on account of fleshly vices, or on account of original sin which is passed down through the foreskin, "God made alive together with him," that is, raised you to the life of grace, just as he restored Christ to natural human life by raising him from the dead. Or he made you alive together with him, that is, he has already given you immortality in hope, which he has given to Christ in reality. For the advancement of the head is the hope of the members. "Forgiving," that is, freely and without your merit remitting, "you all your trespasses," by the merit of Christ. Provided, however, that this merit is applied to you through faith or the sacraments of the church.
[Col 2:14] "By canceling" (Christ himself, by the merit of his passion) "the record of debt that stood against us," that is, the memorial or letter of human transgression by which the first-formed man violated the decree in paradise, that is, God’s commandment. For God was mindful of this transgression to punish it, and the demon to accuse. And the devil had, as it were, a testimonial letter of the guilt that man incurred by transgressing the divine commandment, and indeed the entire posterity of the first parent incurred it. But Christ, by making satisfaction for our actual and original sins, delivered the entire human race [page 256v] from that guilt, or the debt of punishment to be inflicted for sin. And so he canceled the aforementioned record that was against us, because it was a testimony making us subject to damnation. For when sin is forgiven, we say that God forgets it. The demon also cannot present an effective accusation regarding that sin. This record "stood against us," as has already been said. "And he took it out of the way," that is, he removed that record from all humanity, "nailing it to the cross," that is, killing it or destroying it in his passion, as far as it depended on him. For he rescued us from the punishment to be inflicted after this life for original sin, provided that we are united to him as to our head through faith and love, so that the power of his passion overflows to us as to his members.
[Col 2:15] "He disarmed the rulers and authorities," that is, depriving the superior and inferior demons of the plunder they had taken, namely, the souls or men whom they had subjected to their dominion by leading them into guilt. Concerning this plunder, the Savior himself says: "Now the ruler of this world will be cast out" (John 12:31). And again: "And I," he says, "when I am lifted up, will draw all people to myself" (John 12:32). For Christ is the one who entered the house of our adversary, bound the strong man, and plundered his goods (Matt 12:29). For this reason, Christ is commanded by the prophet to be called: "Hasten to the spoil, strip, make haste to the plunder" (Isa 8:3). "He put them to open shame," that is, Christ most securely transferred this plunder, taken from the demon, into his own kingdom, presiding over those over whom the devil used to preside. For now he places them in the kingdom of the militant church, and later he will place them (as he has already placed very many) in the kingdom of the triumphant church, "triumphing over them publicly," that is, evidently conquering them, the devils, "in him," that is, in the crucifixion of his own body. Or, "in him," that is, in his own person, descending to hell and leading out the saints, fulfilling that prophetic saying: "I will ransom them from the power of death; I will redeem them from Death. O Death, I will be your death; O Hell, I will be your bite" (Hos 13:14).
[Col 2:16] From these things the apostle concludes his main point, namely that the faithful are not bound to the observance of the legal ceremonies after the passion of Christ. "Therefore let no one," that is, since these things are so, let no one "pass judgment on you," that is, declare you damnable, "in questions of food and drink," that is, in the use of food, namely because you do not distinguish between foods in the Jewish manner, "or with regard to a festival," due to your omission of Jewish celebrations, namely either "of a new moon," that is, a festival occurring [page 257r] at the new moon, "or of a Sabbath," that is, the final days of the week.
[Col 2:17] "All of which are a shadow of the things to come," that is, obscure signs of those things that are taking place in the New Testament. As the apostle says elsewhere: "Since the law has but a shadow of the good things to come, not the true form of these realities" (Heb 10:1). "But the body belongs to Christ," that is, the truth signified by those things is fulfilled by Christ and belongs to him. Therefore, when Christ’s mysteries were consummated, when he said on the cross, "It is finished" (John 19:30), and when the veil of the temple was torn, the legal ceremonies ceased, just as the figure ceases when the reality that was prefigured arrives.
[Col 2:18] Furthermore, the apostle argues against those who, through feigned holiness, were attempting to subvert the Colossians. "Let no one deceive you, insisting," that is, striving to persuade you, "on asceticism and the worship of angels," that is, by a feigned humiliation and apparent religion, by which a person seems like an angel, as though he were a true messenger of God, just like an angel. "Going on in detail about visions," that is, the observances of the law which he did not understand according to their spiritual and mystical meaning, namely as they are signs of the future. This means he desires to prove by this deception that the legal ceremonies must be observed, "puffing himself up without reason," that is, laboring fruitlessly, "by his sensuous mind," that is, swollen and proud by carnal understanding, interpreting the legal ceremonies carnally and following sensuality and imagination rather than spiritual reason, being wise in his own eyes,
[Col 2:19] "And not holding fast to the Head," that is, not clinging to Christ. "From whom the whole body," that is, the universal church, "nourished," that is, supplied, or serving one another, "through the joints" of faith "and bands" of holy love, "and knit together," that is, brought into one, which means spiritually joined by faith, hope, and love, and by pious works and services by which the faithful are united and made one mystical body. This body (compacted in this way) "grows with a growth that is from God," that is, spiritual multiplication, namely an increase in virtues through the grace and working of God.
[Col 2:20] "If with Christ you died," that is, if you have been put to death and purified from vices, just as Christ was always utterly free from vices: "died," I say, "to the elemental spirits of the world," that is, to the disordered affection and worship of sensible and secular things. Or "died with Christ," that is, if, by clinging to Christ, you have been separated from the elements of this world, that is, from the law and its ceremonial precepts, in which there is the instruction of children seeking worldly things. For in the law, as in the letters of the alphabet, there is a literal and childish instruction. "Why, as if you were still [page 257v] alive," that is, up to the present moment, namely when the gospel truth has already been revealed, "alive in the world," that is, leading a secular life, not living for God, "do you submit to regulations," that is, determine that the legal ceremonies must be kept? Saying to one another:
[Col 2:21] "Do not handle, do not taste, do not touch," the things that the law forbids to be handled, tasted, or touched,
[Col 2:22] "All of which perish," that is, to discern these things or to observe the legal ceremonies brings about spiritual death, "as they are used," that is, because they are kept in a Jewish rite, "according to human precepts and teachings," that is, as they are commanded and persuaded by the Pharisees and scribes to be kept after Christ’s passion. For although the ceremonial precepts were given by God and were to be observed in their time, yet for them to be observed in the time of the new law is not according to the precept and teaching of God, but of Jewish men.
[Col 2:23] These precepts, in the time of grace, "have indeed an appearance of wisdom," that is, they have the appearance of wisdom, not its essence. And they have this appearance or form "in promoting self-made religion," that is, because they seem to belong to an excessive piety, "and asceticism," a simulated humility, because their observers feign humility and pretend to obey God. And because they are "severity to the body," since the observance of the legal ceremonies is very laborious. And so it seems to belong to the strictness of justice, not to carnality. Also for this reason, because they are "of no value in stopping," that is, their observers do not seek human honor, allowing the flesh of their foreskin to be circumcised, and because they are not "the indulgence of the flesh," that is, for this reason too these legal observances have the appearance of wisdom, because they withdraw many delightful things from the body, such as pork. Hence they seem to pertain to sobriety and abstinence. Because of this, their observers judge those who do not observe them to be gluttons.
Chapter 3. If then you have been raised with Christ, seek the things that are above.
ARTICLE 3
[Col 3:1] With the apostle’s instruction on avoiding legal and natural tricks completed, moral instruction is now introduced. "Therefore," that is, because the legal ceremonies have ceased and you have died with Christ, "if you have been raised" from the fall of sin "with Christ," that is, just as Christ rose from the tomb. For the sinner lies prostrate in vices, but the righteous man stands upright in virtues. When a sinner repents and confesses, he rises by grace from his own evils. "Seek the things that are above," that [page 258r] is, desire the heavenly rewards, and always aim for the highest good. Those things, indeed, "which no eye has seen, nor ear heard, nor the heart of man imagined" (1 Cor 2:9). "Where," that is, in which higher place, "Christ is, seated at the right hand of God," that is, at the right hand of the Father, as the judge and Lord of all; according to that verse: "The Lord Jesus was taken up into heaven, and sat down at the right hand of God" (Mark 16:19). Finally, Christ, according to his deity, sits, that is, stands at the right hand of the Father, that is, in the equality of the Father’s majesty. But according to his assumed humanity, he sits, that is, he physically remains at the right hand of God, that is, in the better goods of the Father. For all created things are subject to the man Christ (Heb 2:8).
[Col 3:2] "Set your minds on things that are above," that is, taste spiritual things with the affection of your mind, and consider them with a sincere heart, "not on things that are on earth," that is, not carnal and earthly things, so that you may be able to say with Isaiah: "Your name and your remembrance, O Lord, are the desire of my soul. My soul has desired you in the night, yes, and my spirit within my inmost parts" (Isa 26:8-9). And with the Psalmist: "How great is the abundance of your sweetness, O Lord!" (Ps 31:19). And likewise with the bride: "Tell me, you whom my soul loves, where you pasture your flock, where you make it lie down at noon" (Song 1:7).
[Col 3:3] "For you have died" to worldly and vain things, that is, you should not be occupied with such things. Or you have died, that is, in baptism you have been conformed to the death of Christ, "and your life," which you are going to possess in the heavenly homeland, "is hidden," that is, laid up and existing in a hidden way, "with Christ in God," that is, in God the Father, in whose heart and bosom Christ incomprehensibly rests. Because "no one knows the Son except the Father" (Matt 11:27). Now this eternal life is our happiness situated objectively in God, concerning which the Savior says to the Father: "This is eternal life, that they may know you, the only true God," etc. (John 17:3). Or thus: "Your life," that is, the life of grace and glory, is "hidden," that is, unknown to all earthly pilgrims, "in God," who knows it and contains it causally. For no one knows whether he is worthy of love or hatred (Eccl 9:1).
[Col 3:4] "When Christ appears," that is, when he evidently becomes known to be objectively "your life," that is, your life-giver and blesser, which will be most fully true on the day of judgment, when in the sight of all Christ will be shown as the life of his elect, "then you also will appear with him in glory," that is, you will be glorious in soul and body, and with Christ you will penetrate the heights of heaven, to remain there with him in heavenly glory without end.
Furthermore, the apostle teaches how we can attain this blessedness.
[Col 3:5] "Put to death," that is, destroy, "therefore," [page 258v] namely so that you may merit to obtain this eternal life, "what is earthly in you," that is, the vices of the body which are fulfilled through the members. Hence, as if explaining what he meant by "members," he adds: "sexual immorality," that is, intercourse of an unmarried man with an unmarried woman; "impurity," that is, sins against nature; "passion," that is, any burning desire in things that pertain to baseness; "evil desire," that is, the inner inclination toward the vices of the flesh; "and covetousness, which is idolatry," that is, it is compared to idolatry. For just as the idolater serves an idol rather than the true God, so the covetous person cultivates, cares for, and thinks about his money more than the Creator.
[Col 3:6] "On account of these" vices "the wrath of God is coming," that is, the vengeance of divine justice, "upon the sons of disobedience," that is, upon unbelieving and reprobate people.
[Col 3:7] "In these" sins "you too," Colossians, "once walked," that is, conducted yourselves, going from bad to worse, "when you were living in them," namely when you had not yet turned to Christ.
[Col 3:8] "But now you must put them all away," everything that follows, namely: "anger," which is the disordered appetite for revenge on account of being slighted; "wrath," which proceeds from pride and anger; "malice," that is, a plot for evil against another conceived in the heart; "slander" against God and the saints; and put away "obscene," that is, unchaste, "talk from your mouth."
[Col 3:9] "Do not lie to one another." For "the mouth that lies kills the soul," as is said in the book of Wisdom (Wis 1:11). "Seeing that you have put off," that is, taken off, "the old self," that is, your former condition, or yourselves with respect to what you were through sin, "with its practices," which are vicious,
[Col 3:10] "And have put on the new self," that is, through good works, the sacraments, and grace, put on the spiritually reformed self; in other words, renew yourselves inwardly. This new self "is being renewed" and grows daily "in the knowledge of God," that is, by contemplating divine things. It is renewed in this way: "after the image of him," that is, with respect to the intellectual part, in which is the image of him "who created him," that is, the supreme Creator, whose image shines in the higher part of the rational soul, which potential part is renewed daily by receiving from God increments of grace, the ornaments of virtues, and the brightness of wisdom.
[Col 3:11] "Here," that is, in this inner and new self, namely in the intellectual part of the soul, "there is not male and female," that is, the distinction of sex, which is based on the body, not the soul; nor is there "Greek and Jew," that is, distinction of race, since all, with respect to the soul, are created immediately [page 259r] by God; "circumcised and uncircumcised," that is, the difference of observance or rite; "barbarian, Scythian," that is, the difference of languages; "slave, free," that is, distinction of social condition. And so the meaning is that because of these things, one person is not more worthy or less worthy before God. For concerning the inner person, no external difference of sexes, nations, observances, languages, or conditions prejudices one against the other. "But Christ is all, and in all," that is, Christ is all things causally, giving existence and permanence to all races and works of humanity. He is also in all by grace or providence.
[Col 3:12] "Put on then, as God’s chosen ones," that is, predestined by God, as we hope or as we know by God’s revelation, "holy" (cleansed from vices through the sacraments of the church) "and beloved" by God, receiving his benefits, "compassionate hearts," that is, feelings of piety among ourselves, "kindness," that is, the mind’s readiness to do good to our neighbors or the very work of mercy itself, "humility, meekness," that is, moderation in words and deeds, "and patience,"
[Col 3:13] "bearing with one another," just as was said to the Galatians: "Bear one another’s burdens" (Gal 6:2). And likewise to the Romans: "We who are strong have an obligation to bear with the failings of the weak" (Rom 15:1). "Forgiving each other," that is, mutually pardoning, "if anyone has a complaint against another," that is, if one of you is offended by another or has suffered an injury, "as the Lord" Christ or the Trinity "has forgiven," that is, pardoned purely, freely, and quickly, "you, so you also must forgive" your debtors. Hence the Savior says: "I have given you an example, that you also should do just as I have done to you" (John 13:15). Elsewhere also: "If you do not forgive from your hearts, neither will your Father forgive your trespasses" (Matt 18:35). Finally, how enormous a sin it is not to act in this way is evident from what is written in Ecclesiasticus: "Does a man harbor anger against another, and yet seek for healing from God? Does he have no mercy toward a man like himself, and yet pray for his own sins? Who will make atonement for his sins?" (Sir 28:3-5).
[Col 3:14] "And above all these put on love," that is, I exhort this above all others, and it is supremely necessary and most useful that you have love for God and neighbor. For this reason the Savior says: "A new commandment I give to you, that you love one another" (John 13:34). "Which," that is, to have this love, "is the bond of perfection," that is, the preservation, consummation, tie, and ligament of the other virtues. For love is the most outstanding virtue, moving, perfecting, and [page 259v] making all virtues meritorious; if it is taken away, no virtue remains meritoriously. Therefore the most blessed chief apostle says in his first canonical epistle: "Above all, keep loving one another earnestly, since love covers a multitude of sins" (1 Pet 4:8).
[Col 3:15] "And let the peace of Christ," that is, inward and true peace, namely the tranquility of the heart or the rest of the mind in God, "rule," that is, produce overflowing joy, "in your hearts." For what can be sweeter, or what more pleasant, than peace? "To which indeed you were called in one body," the mystical body, that is, placed in peace through peace. And you are among the members of Christ, and indeed you have been called to this in one church, that you might attain eternal peace. Hence it is said elsewhere: "God has called us in peace" (1 Cor 7:15). "And be thankful" to God for all his benefits. For whoever gives thanks merits to be filled with better gifts. According to that saying in the gospel: "To everyone who has will more be given" (Matt 25:29), that is, to the grateful one.
[Col 3:16] "Let the word of Christ," that is, the gospel doctrine brought forth from the mouth of Christ, "dwell," that is, securely remain, "in you," that is, in your minds through constant memory and true obedience: according to that word in the Psalm, "I have hidden your word in my heart, that I might not sin against you" (Ps 119:11). "Richly in all wisdom," that is, with the sapiential understanding of the entire sacred Scripture, so that you may wisely understand the words of Christ, "teaching and admonishing," that is, exhorting, "one another" to more perfect works "in psalms," which exhort to good works, "and hymns," in which divine praise is contained, "and spiritual songs," which treat of heavenly goods and future joys, "with grace," justifying grace, without which nothing is meritorious. Or "with grace," that is, with thanksgiving. Or "with grace," that is, with the consideration of God’s free benefits, "singing," that is, speaking praise, "in your hearts to God," that is, with heartfelt affection and mental attention, just as it is written: "My soul will praise the Lord until death" (Sir 51:6). And in the Psalm: "I will sing to the Lord as long as I live; I will sing praise to my God while I have being" (Ps 104:33). This is said against those who glorify God not with the heart, but with the lips. Concerning them, the Lord testifies through Isaiah: "This people draws near with their mouth and honors me with their lips, but their heart is far from me" (Isa 29:13).
[Col 3:17] "And whatever you do, in word," that is, by preaching, teaching, exhorting, praying, singing, "or deed," in outward work, "do everything in the name of the Lord Jesus Christ," to the glory of Christ and with the invocation of his name, "giving thanks to God the Father," that is, to the Holy Trinity, to whom we daily say, "Our Father, who art in heaven," "through him," that is, from the consideration of the benefits that the Trinity has bestowed upon us through our mediator [page 260r] Christ.
Next, the apostle descends to the moral instruction of particular persons.
[Col 3:18] "Wives, submit to your husbands," that is, to your spouses, "as is fitting in the Lord," that is, as God instituted, saying to the woman: "You shall be under the man’s power, and he shall rule over you" (Gen 3:16). Or, "as is fitting in the Lord," that is, in lawful and honorable things that please God.
[Col 3:19] "Husbands, love your wives," not only with marital and natural affection, but with spiritual love, "and do not be harsh with them," but live with them according to knowledge, showing honor to them as weaker vessels (1 Pet 3:7). Hence in Ecclesiasticus it is written: "Do not be like a lion in your house, terrifying your household and oppressing those subject to you" (Sir 4:30).
[Col 3:20] "Children, obey your parents in everything" that is proper matter for obedience, that is, in all good and lawful things that do not hinder a greater good. "For this pleases the Lord," because God commanded this.
[Col 3:21] "Fathers, do not provoke your children to anger," by behaving indiscreetly and not in a fatherly way toward them, "lest they become discouraged," that is, lest they be broken by faintheartedness and cease to obey, unable to bear your harshness. All these things especially apply to spiritual fathers and their children.
[Col 3:22] "Slaves, obey in everything," that is, in all good things, "those who are your earthly masters," that is, your temporal masters exercising lordship in bodily matters, "not by way of eye-service," that is, not with merely servile fear and only in the presence of your masters, "as people-pleasers," that is, as if desiring and intending only this, that you please men, and not rather God, "but with sincerity of heart," that is, serve those earthly masters with sincere intention, even the harsh ones (1 Pet 2:18), "fearing God" with chaste and filial fear, whose presence or sight you cannot escape.
[Col 3:23] "Whatever you do" in the service of your masters, "work heartily," that is, with readiness of will, namely out of love for justice and looking to the divine reward, not out of fear of punishment and solely looking to human remuneration. For God approves of such a soul. "As for the Lord," serving God primarily, "and not for men" alone, because even if you serve men, you ought to do this willingly for God’s sake, enduring this servitude by divine ordinance as a punishment for the sin to which you are liable. For servitude was introduced because of guilt.
[Col 3:24] "Knowing," with most certain faith, "that from the Lord you will receive the inheritance as your reward," that is, the reward of eternal life, which is the inheritance of the elect. [page 260v] Now the reward of the inheritance is nothing other than the inheritance itself that is given. You will have this inheritance if you serve in the aforementioned manner. "You are serving the Lord Christ," supremely and ultimately, and indeed with the service of latria, which is owed to God alone.
[Col 3:25] "For the wrongdoer" who wrongs another by serving unfaithfully or in some other way, "will be paid back for the wrong he has done," that is, he will pay the due penalty for his injustice. According to that word of the Psalmist: "Who keeps truth forever, who executes justice for those who suffer wrong" (Ps 146:6-7). And elsewhere: "Vengeance is mine, and I will repay, says the Lord" (Rom 12:19). "And there is no partiality with God." This has already been discussed and explained abundantly. For God rejects no one who comes to him or who does what is within his power, nor does he let anyone’s sins go unpunished. Hence the Lord himself testifies in John: "Whoever comes to me I will never cast out" (John 6:37). And elsewhere Scripture says: "God will repay a man according to his work, and will recompense each one according to his ways" (Job 34:11). And likewise: "If a man directs his heart to God, he will draw his spirit and his breath to himself" (Job 34:14). From these things, however, it does not follow that the just and wise God could not have elected one over another from eternity, even without any merit of men.
Chapter 4. Continue steadfastly in prayer, being watchful in it.
ARTICLE 4
[Col 4:1] "Masters, treat your slaves justly" because of the service shown to you, "and fairly" because of the conformity of nature in you and in your slaves, granting them, namely, a worthy wage, and pious assistance and mercy, "knowing that you also have a Master in heaven," a just and infallible judge, who will measure back to you with the same measure by which you have measured (Matt 7:2). For he deals with a man just as a man deals with his neighbor.
[Col 4:2] The apostle returns to a general exhortation, and commends himself to the prayers of his disciples. "Continue steadfastly in prayer," poured out for yourselves and for others; that is, apply yourselves to it urgently or diligently and perseveringly, "being watchful," that is, enduring with a vigilant mind, and indeed spending the night "in it," following the example of Christ, concerning whom it is written in the Gospel: "Jesus was spending the night in prayer to God" (Luke 6:12). Therefore we must pray unceasingly, vigilantly, and affectionately. For this reason the Savior says: "It is necessary always to pray and not lose heart" (Luke 18:1). In Ecclesiasticus it is also read: "Let nothing hinder you from praying always" (Sir 18:22). And, "Before prayer, prepare your soul" (Sir 18:23). Finally, it is fitting that we gladly devote ourselves to prayer, weighing that saying of Chrysostom: "Consider [page 261r] how great a happiness has been granted to you, how great a glory attributed, to converse with God in prayers, to mix conversation with Christ, to wish for what you want, and to ask for what you desire." Chrysostom also says that when praying in an assembly or in public, one should do nothing unusual that others might look at, whether by shouting, beating the breast, or stretching out the hands. So, then, continue steadfastly in prayer, being watchful in it "with thanksgiving," that is, mix thanksgiving for past goods with your prayer, because this contributes very much to obtaining what is asked for. For it kindles love, secures favor, and disposes one to better things.
[Col 4:3] "At the same time, pray also for us," that is, that he himself might open my mouth or lips from which words come forth, as if from a door, just as the Psalm says: "O Lord, open my lips" (Ps 51:15). This means, that God might infuse grace into my mind, by which I may be divinely moved to speak, and that it may not be so much I who speak, but the Holy Spirit through me, just as David said in the book of Kings: "The Spirit of the Lord has spoken through me, and his word is on my tongue" (2 Sam 23:2). "To declare the mystery of Christ," that is, to preach the divine secrets concerning Christ, namely his incarnation, passion, ascension, etc. From these things it is evident that none of us should be so perfect or virtuous in his own eyes that he does not care to solicit the support of prayer even from his inferiors, when he sees this most sacred and divine apostle so frequently and humbly entreating others to pray for him. "On account of which" preaching office "I am also in prison" now at Ephesus. From this it is clear that the apostle wrote this epistle from a prison in Ephesus,
[Col 4:4] May the Lord, I say, open a door for the word for me, "that I may make it clear," that is, that I may clearly announce and explain the aforementioned mystery of Christ, so that I may attain the eternal reward, just as Wisdom itself says: "Those who elucidate me will have eternal life" (Sir 24:22). "Just," that is, as effectively and constantly, "as I ought to speak," that is, as I ought to intimate the mysteries of Christ to others because of the grace of apostleship granted to me.
[Col 4:5] Then he warns them regarding exemplary conduct. "Walk in wisdom toward those," that is, live prudently and exemplarily before those "who are outside," those who do not belong to Christ’s flock and the unity of the church, or before any strangers and unknown people, lest they be scandalized. Hence in another place the apostle teaches: "Walk properly before those who are outside" (1 Thess 4:12). And Christ in the Gospel: [page 261v] "Let your light shine before others" (Matt 5:16). It is clear, therefore, that according to the apostle, we must care about an honorable reputation, not for our own praise, but for the honor of God and the salvation of our neighbors. For this reason it is read in Ecclesiastes: "A good name is better than precious ointment" (Eccl 7:1). And elsewhere: "Take care of a good name, for this will profit you more than a thousand treasures" (Sir 41:12). Hence also to a shameless and dishonorable person who does not care about his name, it is said through Jeremiah: "You have a harlot’s forehead; you refused to be ashamed" (Jer 3:3). "Making the best use of the time," that is, spending it fruitfully,
[Col 4:6] "Let your speech always be gracious," that is, through the grace of God "seasoned with salt," that is, tempered with sapiential discretion. For "a timely word is best," as Scripture testifies (Prov 15:23). Furthermore, by salt, wisdom or discretion is designated. For just as salt is the seasoning of food, so discretion is the seasoning of words and good works. Because of this, it is commanded in Leviticus: "With every offering you shall offer salt" (Lev 2:13). The apostles are also told: "You are the salt of the earth" (Matt 5:13). And again Christ commanded: "Have salt in yourselves" (Mark 9:50). "So that you may know how," that is, how diversely, when, to what end, where, how much, and in what manner, "you ought to answer each person," that is, everyone who asks, namely, responding differently to the learned, differently to the unlearned, differently to the believer, and differently to the unbeliever. For in Proverbs it is written: "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov 15:1). Hence Peter says in his first canonical epistle: "Always being prepared to make a defense to anyone who asks you for a reason for the faith and hope that is in you" (1 Pet 3:15).
[Col 4:7] "Tychicus," the bearer of this epistle, "will tell you all about my activities," that is, my condition and the adversities I suffer, from his own mouth. He is a "beloved brother and faithful minister" of Christ in preaching, "and fellow servant in the Lord."
[Col 4:8] "I have sent him to you for this very purpose," that is, for this reason, "and" also "that he may know how you are," that is, your condition, "and that he may encourage your hearts" with kind words, inducing you to patience, recalling also the eternal and future joys prepared for you, and instructing you as well that the ceremonial precepts of the Mosaic law are not to be observed.
[Col 4:9] I have sent him, I say, "with Onesimus, our faithful and beloved" spiritual "brother, who is one of you," a native. Now he was a slave of Philemon, a citizen of Colossae, as will be more fully evident in the epistle to Philemon. "They," Tychicus and Onesimus, "will tell you of everything that has taken place here" in Ephesus. The apostle sent this present epistle with these two for the greater certification of the Colossians, so that they might know the epistle was truly sent by the apostle.
[Col 4:10] "Aristarchus my fellow prisoner," that is, captured along with me, "greets you, [page 262r] and Mark," who by another name was called John, "the cousin of Barnabas" the apostle. For they were sons of sisters. "Concerning whom," Mark, "you have received instructions," effectively from me, or from some other great person, such that we commanded you that this Mark should not be received by you, because when tribulation arose he departed from me, returning to Jerusalem, as is read in Acts (Acts 15:38). "If he comes to you," now or later, "welcome him," for he has returned to me and has been reconciled to me.
[Col 4:11] Furthermore, "Jesus who is called Justus" greets you. "These are the only men of the circumcision," that is, Jews by nationality, who by their greeting attest to the truth of this epistle. Therefore you may be certain that the legal ceremonies are not to be kept. "These alone," as far as converted Jews are concerned, "are my fellow workers" in evangelizing "for the kingdom of God," that is, in the militant church or the assembly of the faithful. Concerning this kingdom, the Lord says in the Gospel: "The kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind" (Matt 13:47). And likewise: "The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin" (Matt 13:41). "And they have been a comfort to me" by faithfully assisting and bravely laboring.
[Col 4:12] "Epaphras, who is one of you," that is, a Colian by nationality, "a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers," which he has made for your salvation, "that you may stand mature and fully assured in all the will of God," that is, that you may be mature and integral in the execution of all the precepts or counsels of God.
[Col 4:13] "For I bear him witness," Epaphras, "that he has worked hard for you" by praying and by urging me to write. For this is the Epaphras of whom it was said at the beginning of this epistle that he had confirmed the preaching of Archippus. "And for those in Laodicea and in Hierapolis," that is, he is also very concerned for the Laodiceans and Hierapolitans, fearing lest they be deceived by false apostles.
[Col 4:14] "Luke the beloved physician greets you," that is, Luke the Evangelist, who was a physician by trade, yet was a physician of souls more than of bodies.
[Col 4:15] "Give my greetings to the brothers at Laodicea," that is, in that city near your own, "and to Nympha," a devout woman, a hostess and nourisher of preachers, "and the church in her house," that is, her faithful household.
[Col 4:16] "And when this letter has been read among you," that is, in your assembly, "have it also read in the church of the Laodiceans." For they need the same instructions that you do, since they have been overtaken by false apostles, and because they are your neighbors and friends [page 262v]; "and see that you also read the letter from Laodicea," the epistle sent to them by me, so that you may mutually profit. Now this epistle of the Laodiceans has not been preserved in the canon of Scriptures, nor in the number of Paul’s epistles, just as the first of the three epistles sent to the Corinthians was not, as has been said in another place (1 Cor 5:9).
Furthermore, the apostle advises the Colossians to urge their pastor to execute his office diligently.
[Col 4:17] "And say to Archippus," your bishop, "See that you fulfill the ministry," that is, weigh more intently the office of pastoral care, "that you have received in the Lord," that is, that was committed to you by God, "that you fulfill it" by feeding the flock committed to you with word and example (1 Pet 5:2), and by conducting yourself in all things as befits a pastor, a vicar of Christ. From this it is evident that subjects may lawfully rouse, exhort, and encourage their prelates, provided they do so humbly and modestly.
[Col 4:18] "I, Paul, write this greeting with my own hand," that is, with my own hand I wrote these words of my greeting, so that you might know the epistle was sent by me, not by false men, who sometimes sent deceptive epistles under the name of true apostles in order to deceive all the more. Some say this entire epistle was written by the apostle’s own hand for the sake of the aforementioned certification. "Remember my chains," that is, consider why I endure these things, so that you too may be prepared to suffer similar things, and may pray for me or take care to supply my needs. Then the greeting is added. "Grace," of our Lord Jesus Christ, "be with you," that is, in your hearts. For he himself is your Creator and Savior, the only begotten of the Father, God exalted over all and blessed. Amen.
Source
[page 1r]
D. DIONYSII CARTHVSIANI IN OMNES BEATI PAVLI EPISTOLAS COMMENTARIA.
Cuiquidem in componendis enarrandísque sacrarum literarum libris (si singula spectes) pari ingenio, dexteritatéque vix alter successit.
PARISIIS.
Apud Viduam Francisci Regnault, via Iacobæa, sub insigni Elephantis.
1555.
[page 249v]
IN EPISTOLAM BEATI PAVLI ad Colossenses Proœmium.
(Prov. 18.) Qui corripit hominem, postea gratiam inueniet apud eum, magis quàm ille qui per blandimenta decipit. Quemadmodum inuidus correctionem eius non optat quem odit, sed naturæ eius cupit malum simpliciter: sic verus dilector, eius quem diligit vitia dissimulare non valet, sed corripit, si tamen habeatur correctionis fiducia. (Eccle. 16.) Hinc itaque sanctus Apostolus diuini amoris calore, atque fraternę veritatis lineam reuocare nititur incessanter. Vnde in præsenti epistola Colossensibus destinata, vacillantes confirmat. Denique Colossenses ab vrbe Colossis nomine sic vocati, sicut Asiani, quos ipse Paulus non accessit, neque instruxit, sed eius discipuli Archippus Colossensium episcopus, & Epaphras, ex Colossis oriundus. Prædicante ergo Archippo, & Epaphra (quem Paulus edocuit) superueniente, atque Archippi prædicationem confirmante, aduenerunt pseudoapostoli afferentes legalia simul cum Euangelio obseruanda. (Acto. 15.) Dubitantibus ergo Colossensibus vtri partium potius esset credendum, Apostolus tanquam mediator idoneus, scribit quid oporteat fieri. Scribit autem ab Epheso per Tychicum diaconum, & Onesimum acolytum. Modus [page 250r] procedendi huius epistolæ similis est aliarum epistolarum processui. Nam salutationem præmittit. De profectu & gratia Colossensium grates domino refert, ad perfectiora hortatur, atque pro eis suppliciter deprecatur.
Cap. I. Paulus Apostolus Iesu Christi, per voluntatem Dei.
ARTICVLVS I.
[Col 1:1] Paulus Apostolus Iesu Christi per voluntatem Dei, id est, diuina voluntate constitutus Apostolus, Et Timotheus frater quem propter suam authoritatem connectit sibi Apostolus: Erat enim Ephesiorum episcopus. Hi itaque scribunt
[Col 1:2] His qui sunt Colossis, hoc est, in ciuitate sic dicta, Sanctis & fidelibus fratribus, id est, veraciter Christianis, qui implere conantur illud Saluatoris, Estote perfecti, sicut & pater vester cœlestis perfectus est, In Christo Iesu, id est, in (Matt. 5.) doctrina & fide Christi. Illas enim seruando & operando sancti & fideles fuerunt. Gratia gratum faciens Vobis, & pax, hoc est, tranquillitas mentis præstetur & conseruetur A deo patre nostro, id est, in cœlis patre æterno, Et à Domino Iesu Christo qui secundum diuinam naturam est causa gratiæ effectiua ac principalis. Quæcunque enim facit pater, hæc & filius similiter facit: Secundum humanam verò naturam est causa gratiæ meritoria instrumentalis ac mediata.
[Col 1:3] Gratias agimus Deo, & patri domini nostri Iesu Christi, id est, patri æterno, qui est Deus Christi, vt homo est: pater verò secundum (Ioan. 5) diuinam naturam quam habet à patre, Semper, id est, congruis horis, Pro vobis orantes,
[Col 1:4] audientes fidem vestram fundatam ac fixam In Christo Iesu, & dilectionem, id est, habitum, actum interiorem, & opera charitatiua, Quam habetis extentam, In omnes sanctos, id est, vniuersos veraciter Christianos, quibus pro loco & tempore, secundum vestram possibilitatem benefacitis, spiritualia vel corporalia beneficia impendendo,
[Col 1:5] Propter spem, id est, beatitudinem separatam, Quæ reposita, id est, parata Est vobis in cœlis, quam audistis, id est, quæ vobis prædicata est, In verbo veritatis, id est, in vero sermone Euangelij
[Col 1:6] quod peruenit ad vos, id est, vobis annunciatum est, Sicut & in vniuerso mundo est, id est, cunctis gentibus euangelizatum est, sicut & vobis, sic tamen vt sit distributio, non pro singulis generum, sed pro generibus singulorum. Vnde & Apostolis aiebat Saluator, Euntes in mundum (Marc. 16.) [page 250v] vniuersum, prædicate euangelium omni creaturæ, Psalmista (Psal. 18.) In omnem, inquit, terram exiuit sonus eorum, Et fructificat (Act. 2.) & crescit, id est euangelica doctrina in credentibus est causa fructificationis & spiritualis incrementi, videlicet bonorum operum, & quotidiani profectus in gratia. Crescit quoque per hoc quod pluribus annunciatur à quibus & deuote recipitur, Sicut in vobis fructificauit & creuit, Ex ea die qua audistis & cognouistis gratiam dei, id est, beneficia gratiæ vobis à Christo exhibita, In veritate, hoc est, veraciter. Vel, in veritate, euangelicæ legis,
[Col 1:7] Sicut didicistis ab Epaphra confirmante prædicationem Archippi, Charissimo conseruo nostro, qui est fidelis pro vobis, id est, pro vestra salute procuranda, Minister Iesu Christi, eius doctrinam vobis annunciando, ipsumque pro vobis iugiter exorando,
[Col 1:8] Qui etiam manifestauit, hoc est, clarè retulit Nobis dilectionem vestram existentem In spiritu, quia à spiritu sancto infunditur, conseruatur, & secundum eum operatur. Est quoque in spiritu vestro, id est, in superiori parte animæ vestræ, vt in subiecto.
[Col 1:9] Ideo & nos ex qua die audiuimus tanta bona de vobis, Non cessamus opportuno tempore, Orantes cordiali affectu, Et postulantes prece vocali, Vt impleamini agnitione voluntatis eius, id est, diuinitus copiosè illustremini ad cognoscendum quid velit deus (Sap. 9.) (2. Tim. 3.) vt sciatis & attendatis eius mandata atque consilia. Quid verò sit ita impleri, & quomodo fiat, subiungitur, In omni sapientia sacræ scripturæ. i. quam scriptura diuinitus inspirata proponit ac docet, Et intellectu spirituali, id est, interna, vera, seu mystica intelligentia scripturarum, quatenus literam occidentem (2. Cor. 6.) spiritualiter intelligatis, spiritus quippe viuificat.
[Col 1:10] Vt ambuletis in semitis præceptorum, Digne Deo. i. tam reuerenter, sancte & perfecte, quàm decet tanto principi deseruire, atque vt eum pro præmio mereamini possidere. Maledictus (Ioan. 3.) (Hiere. 48.) enim qui facit opus Dei negligenter. Per omnia, id est, in interioribus & exterioribus, Placentes Domino Deo. Nam (Iacob. 2.) (Eccle. 9.) si quis totam legem impleuerit, offendat autem in vno, factus est omnium reus. Cui & illud quoque consonat Sapientiæ, Qui in vno peccauerit, multa bona perdet, In omni opere bono fructificantes proficiendo in meritis, Et crescentes in scientia dei, id est, in notitia diuinorum. De qua ait (Osee. 6.) (Sap. 13.) per prophetam, Scientiam Dei volui magis quàm holocausta. Itidem & Sapiens, Vani sunt, inquit, omnes homines [page 251r] quibus non subest scientia Dei. Denique hæc est vita æterna, vt cognoscamus Deum verum. Possunt quoque per (Ioan. 17.) prædictam sapientiam, intellectum, atque scientiam intelligi (Esaia. 11.) tria dona spiritus sancti. De quibus apud Esaiam legitur, Requiescet super eum spiritus sapientiæ & intellectus, &c. Sicque sapientia appellatur habitualis notitia supernaturalis, à spiritu sancto infusa, ac saporosa, per quam anima sortitur rectum iudicium de diuinis, habendo connaturalitatem quandam cum eis per gustum ac dilectionem. Intellectus verò est donum spiritus sancti, per quod anima ea quæ fidei sunt penetrat, clarè cognoscit, & firmiter eis inhæret, cernendo, aliquam rationem propter quam assentiendum est articulis seu testimonijs fidei. Porrò, scientia est donum quo anima rectè iudicat de rebus creatis. Hæc autem, prout dona, non inueniuntur nisi in habentibus charitatem & gratiam, sicut (Sapien. 1.) nec cætera dona spiritus sancti. Et iuxta hunc modum litera sic exponetur.
[Col 1:11] In omni. i. perfecta sapientia, quæ est præstantissimum donum spiritus sancti: & intellectu spirituali. i. dono intellectus à spiritu sancto infuso, In omni virtute theo- (Hebr. 13.) logica, intellectuali ac morali, Confirmati. Optimum enim est, gratia stabiliri cor, Secundum potentiam claritatis eius. i. secundum quod Deus idoneus est ad confortandum vos per claritatem gratiæ suæ, In omni patientia in aduersis seruata, Et longanimitate æquanimiter præstolando diuina promissa, Cum gaudio mentis, ex actu virtuoso manante,
[Col 1:12] Gratias agentes deo patri qui dignos vos fecit per merita Christi, gratiam baptismi & cætera opera meritoria, quæ ipse in nobis producit In partem. i. ad habendam participationem Sortis sanctorum. i. hæreditatis electorum, videlicet vitæ æternæ, quæ habetur, In lumine. i. per lumen gloriæ, vel in claritate visionis (Psal. 15.) diuinæ. De qua sorte ait Psal. Dominus pars hæreditatis (Psal. 35.) meę. Qui etiam de lumine isto testatur, In lumine tuo, inquiens, videbimus lumen. Hæc autem hæreditas dicta est sors, quia diuinæ voluntatis electione, non humana prouisione distribuitur, quéadmodum sortes dicuntur temperari atque disponi à Deo.
[Col 1:13] Qui eruit nos per incarnationem, conuersationem ac passionem vnigeniti filij sui, De potestate tenebrarum. i. à dominio dæmonum, à iugo peccati & tenebris ignorantiæ, Et transtulit in regnum. i. in societatem ecclesiæ militantis, seu [page 251v] numerum electorum. Quę ecclesia dicitur regnum Christi, qui in corde fidelium regnat per fidem & gratiam. De quo (Lucæ. 1.) (Esaia. 9.) regno aiebat angelus, Regnabit in domo Iacob in æternum. Et Esaias, Super solium Dauid, & super regnum eius sedebit. Nunc quoque translati sumus in regnum cœlorum in spe, transferendi illuc tandem in re. Transtulit itaque nos Deus pater in regnum, Filij dilectionis suæ, id (Marci. 9.) est, filij sui dilecti: de quo ait, Hic est filius meus dilectus, ipsum audite, Ex hoc elucescit, quòd dilectio in diuinis, non solùm notionaliter seu relatiuè, sed etiam absolutè dicatur. Aliâs filius DEI à spiritu sancto diceretur procedere, De prædicta autem ereptione & translatione generis humani, pater ait per prophetam ad filium. Dedi (Esaia. 43.) te in fœdus populi, in lucem gentium, vt educeres de conclusione vinctum, de domo carceris sedentes in tenebris.
[Col 1:14] In quo CHRISTO, id est, per cuius sanguinis pretium, mortísque meritum, Habemus redemptionem à iure & dominatione (Apoc. 1.) diaboli, & remissionem peccatorum prout testatur sanctus Ioannes in Apocalypsi, Qui dilexit nos & lauit nos à peccatis nostris in sanguine suo.
[Col 1:15] Qui est imago Dei patris Inuisibilis visione corporali ac intellectua- (Mat. 11.) li, id est, omnino incomprehensibilis comprehensione perfecta, sicut & pater. Nemo enim nouit filium nisi pater, nec patrem quis nouit nisi filius. In patria tamen videtur per speciem, sed non perfectè ac plene comprehenditur. Dicitur autem CHRISTVS imago patris perfecta, non imitatiua: naturalis, non artificialis: plena, non (Ioan. 14.) participatiua, id est, per omnia similis patri. Propter quod ipse ait, Quid videt me, videt & patrem. Ad rationem autem imaginis duo requiruntur, videlicet similitudo in specie, vel saltem in signo speciei, Quod maximè est figura, in rebus corporeis & processio. Oportet enim vt imago alicuius sit ab eo cuius est imago, filius autem in diuinis generatur à patre, in nullo distans ab eo. Dupliciter quoque dicitur esse imago alicuius in alio. Primò sicut in re eiusdem naturæ saltem secundum speciem, sicut imago regis est in filio eius. Et ita filius Dei vocatur imago patris. Secundò tanquam in re alterius generis, sicut imago Herculis est in lapide, & imago imperatoris [page 252r] in numo. Sicque vocatur homo imago Dei, qui potius (Matth. 22.) (Eccle. 24.) dicendus est factus ad imaginem dei, quàm eius imago. Primogenitus omnis creaturæ, id est, ante omnia creata æternaliter genitus, quemadmodum per quendam Sapientem testatur, (Ioan. 1.) Ego ex ore altissimi processi primogenita ante omnem creaturam,
[Col 1:16] Quia in ipso, id est, per ipsum, Condita sunt vniuersa, Omnia enim per ipsum facta sunt, ait Euangelista. Vel, in ipso, tanquam in exemplari principio condita, hoc est, creari disposita sunt vniuersa. Filius quippe est ars rationibus plena, omnísque creaturæ exemplar. Propter quod omnia in ipso exemplariter præexistunt, æternalitérque à patre præordinata atque præuisa sunt. Comparantur nanque creaturæ ad ipsum, sicut artificiata ad artificem: iuxta illud Sapientiæ, Omnium est enim artifex, (Sapien. 7.) omnem habens scientiam. Omnia ergo in ipso sunt condita, In cœlis & in terra, videlicet, Visibilia vt corpora cœlestia, elementa passiua & mixta, Et inuisibilia. De quibus adiectum est, Siue throni, id est, angeli de infimo choro primæ & summæ hierarchiæ angelicæ. Qui throni, id est, sedes vocantur, quoniam propter magnam suam propinquitatem ad DEVM, ipse in eis sedere, quiescere, præsidere, & per eos sua iudicia exercere asseritur, Siue dominationes, siue principatus, siue potestates. Hos tres ordines angelorum nominauit Apostolus (Ephes. 1.) ad Ephesios, de quibus ibi satis dictum videtur. Et quia hoc loco præponit Apostolus principatus potestatibus, (Gregorius.) Gregorius & Bernardus opinati sunt principatus ad (Bernard.) secundam, potestates verò ad infimam pertinere hierarchiam. Omnia per ipsum sicut per causam efficientem, Et in ipso tanquam in exemplari principio creata sunt. Iuxta intellectum iam dictum.
[Col 1:17] Et ipse, vnigenitus DEI est ante omnes, id est, persistente æternitatis æuo, atque incomparabili (Apoc. 22.) dignitate. Propter quod in Apocalypsi testatur, Ego sum alpha & ω, primus & nouissimus, principium (Ioan. 1.) & finis, Et omnia in ipso constant, id est, idealiter & causaliter in eo sunt. Iuxta illud, Quod factum est, in ipso vita erat. Vel, in ipso constant, id est, ipsius diuina potestate subsistunt, sustentantur, fulciuntur, iunctáque permanent. Prout Hebræis loquitur Apostolus, Portans omnia [page 252v] verbo virtutis suę.
[Col 1:18] Et ipse Christus Est caput corporis ecclesiæ, (Hebr. 1.) (Ephes. 1.) id est, corporis mystici, quod est ecclesia. Quomodo autem intelligendum sit hoc diffusè tractatum atq; expositum est. Qui est principium omnium rerum, id est, creator vniuersorum. (Ioan. 8.) Vnde cum ei dixissent Iudæi, Tu quis es? Respondit, Principium, qui & loquor vobis, Primogenitus ex mortuis, id est, inter mortuos primus ad immortalem vitam resurgens. Nam qui ante eum suscitati fuerunt, rursus defuncti sunt. Ideo enim ait scriptura. Qui est testis fidelis, primogenitus (Apoc. 1.) mortuorum. Vel, Primogenitus ex mortuis, id est, inter mortuos suscitatos primus dignitate. Vt sit in omnibus angelis & hominibus. Vel, in omnibus, id est, præteritis, præsentibus ac futuris generationibus, Primatum tenens, id est, vniuersorum princeps & caput existens, sicut per quendam Sapientem (Eccle. 24.) asserit. In omni gente, & in omni populo primatum tenui. Habet enim in vestimento, & in fœmore suo scriptum, Rex regum & dominus dominantium. Et hoc meritò,
[Col 1:19] Quia in ipso Christo, prout est homo, Complacuit (Apoc. 19) deo trinitati Omnem plenitudinem, id est, plenam perfectionem scientiæ ac virtutum Inhabitare, id est, stabiliter permanere. (Ioan. 3.) (Ioan. 1.) Non enim ad mensuram dat deus spiritum homini Christo. Et vidimus gloriam eius, gloriam quasi vnigeniti à patre, plenum gratię & veritatis. Vel, omnem plenitudinem diuinitatis, id est, veram atque perfectam diuinitatem, quéadmodum alio loco (Infra. c. 2.) affirmat Apostolus, In ipso, inquiens, inhabitat omnis plenitudo diuinitatis corporaliter. Placuit quoque deo,
[Col 1:20] Et per eum, id est, per Christi veneranda mysteria Reconciliare sibi ipsi Omnia genera hominum In ipsum, id est, ad hoc vt finaliter ad deum conuertantur, sicut ab beatitudinis fontem, ac vltimum finem. Vnde alibi dictum est, (2. Cor. 5.) (Esai. 53.) Deus erat in Christo, mundum reconcilians sibi. Et in Esaia, Disciplina pacis nostræ super eum, & liuore eius sanati sumus. Pacificans Christus, vel trinitas per Christum, videlicet, Per sanguinem crucis eius, id est, pretiosissimo sanguine Christi effuso Siue quæ in cœlis sunt, siue quæ in terris, id est, cœlestia & terrestria, vt puta viatores, & comprehensores de terra saluatos. Vel hoc ideo dicitur, quoniam angelos concordauit (Ephes. 2.) (Esaia. 9.) hominibus. Ipse siquidem est pax nostra, qui fecit vtraque vnum. Propter quod à propheta vocatur pater futuri seculi, [page 253r] & princeps pacis. Et rursus per alium de CHRISTO (Zacha. 9.) prædictum est, Loquetur pacem gentibus.
[Col 1:21] Et vos ô Colossenses, Cum essetis aliquando, scilicet, tempore gentilitatis vestræ Alienati à Deo per idololatriam, Et inimici sensu, id est, intellectu, videlicet male sentiendo de Deo, per varios errores falsitatum fluctuando. Vel sensu, id est, sensualiter (id est, iuxta sensuum dictum) conuersando, In operibus malis, id est, vitijs carnis,
[Col 1:22] Nunc autem tempore gratiæ, Christus reconciliauit vos deo. In corpore carnis eius, id est, per ea quæ pertulit in corpore suo, quod erat caro mortalis. Ideo subditur, Per mortem, id est, per eius beatissimam passionem, qua viuificatus est mundus Exhibere, id est, ad hoc vt ipse exhibeat, quantum in se est. Vel certe vt ipsi exhibeatis, Vos sanctos in anima, Et immaculatos à vitijs cunctis, (Roma. 8.) Et irreprehensibiles coram ipso, id est, purè & reuerenter viuendo (Psal. 118.) in conspectu diuino, Quemadmodum ait Psalmista, Seruaui mandata tua & testimonia tua, quia omnes viæ meæ in conspectu tuo. Tales enim eritis coram deo, CHRISTO vos præsentante patri æterno, vel per propriorum operum ad meritorum vestrorum exhibitionem, quæ requiruntur (Augusti.) ad obtinendam salutem. Qui enim creauit te sine te, (id est, sine tua cooperatione) non iustificabit te sine te.
[Col 1:23] Si tamen permanetis in fide fundati firmiter, integréque credendo, Et stabiles in ea per opera bona, Et immobiles à spe euangelij quod audistis, hoc est, ab expectatione futuræ beatitudinis promissæ in euangelio, Quod prædicatum est in auribus vestris per nos apostolos, aliósque discipulos, In vniuersa (Mar. 16.) creatura quæ sub cœlo est, id est, cunctis hominibus in terra degentibus. De quibus aiebat, Prædicate Euangelium omni creaturæ. Cuius factus sum Deo authore. Ego Paulus minister, id est, prædicator,
[Col 1:24] Qui nunc in Ephesio incarceratus, Gaudeo in passionibus, id est, in tribulationibus, (1. Cor. 4.) quas patior, Pro vobis, id est, pro vestri confirmatione Et adimpleo ea quæ desunt passionum Christi in carne mea. Non est per hoc intelligendum, quòd pœnę quas Christus pro nobis sustinuit incompletæ vel sufficientes fuerint ad mundi saluationem, ita vt Paulus, aut quisquam sanctorum eas compleuerit. Est igitur sensus, Et adimpleo. i. longas & duras persecutiones referendo, perficio eo quæ desunt. i. merita imperfecta, passionum Christi. i. propriarum afflictionum, quas in [page 253v] carne mea sustineo. Quæ propter veritatem Christi, & membrorum eius dicuntur passiones Christi, iuxta quod ipse dicebat, (Acto. 9.) Saule, Saule, quid me persequeris? Iuxta quem modum (Zacha. 2.) ait rursus per prophetam deus, Qui tetigerit vos, tanget pupillam oculi mei. Hæc ergo sustineo siue adimpleo, Pro corpore eius, id est, pro mystico corpore Christi, Quod est ecclesia, videlicet vt fideles erudiam atque ædificem, eósque merito & numero augeam. Considerandum est enim quòd meritum passionis dominicæ, & aliorum sanctorum, imò & cætera opera supererogationis ipsorum sunt velut res publica, ac thesaurus ecclesiæ, de quo tam largæ indulgentiæ fiunt his qui per charitatem coniuncti & incorporati sunt Christo ac sanctis. Hic autem thesaurus vsque in finem mundi perficitur, ponentibus singulis quibusque sanctorum partes suas in eo. Sicque apostolus adimpleuit ea quæ deerant passionum suarum, quoniam addidit quotidie aliquid huic thesauro. Vel sic (quod redit tamen in idem.) Adimpleo ea quę desunt passionum Christi, id est, passionum, quas Christi (Acto. 9.) amoré, exemplo, iussione, seu ordinatione sustineo. De quibus (Ephes. 4.) in actis dicebat Saluator, Ego ostendam illi quanta oporteat eum pro nomine meo pati,
[Col 1:25] Cuius Christi vel ecclesiæ Factus sum ego minister prædicando, & sacramenta erogando, Secundum dispensationem dei, id est, diuinam ordinationem seu apostolatum mihi diuinitus dispensatum. Quæ dispensatio Data est mihi in vobis, id est, ad hoc vt vobis euangelicam veritatem annunciem, Vt impleam. i. prædicando ad effectum perducam, Verbum dei. i. diuinam promissionem, qua (Esa. 66.) deus patriarchis, vatibúsque promisit euangelium dei esse gentibus annunciandum, & eas fore saluandas per fidem & gratiam dei. Quemadmodum per Esaiam loquitur, Mittam ex eis qui saluati fuerint ad Gentes in mare, in Aphricam & Lydiam, tenentes sagittam, in Italiam & Græciam ad insulas longè, & annunciabunt gloriam meam Gentibus. Et quia dispositio, promissio, seu verbum illud multum mirabile fuit, atq; occultum, ideo subditur,
[Col 1:26] Mysterium, hoc est, sacrum secretum, videlicet verbum prætactum, Quod absconditum fuit. i. (Ephe. 3.) hominibus ignotum, A seculis. i. à principio seculorum, Et à generationibus præcedentibus: non enim nisi paucis innotuit, & hoc incomplete. De pleniori autem intellectu huius scripturæ multa sunt ad Ephesios dicta: vbi quoque legitur, Mysterium [page 254r] (Ephes. 6.) Christi, quod alijs generationibus non est agnitum filijs hominum, sed nunc reuelatum est sanctis Apostolis, &c. Vnde iam subditur, Nunc autem videlicet tempore gratiæ, Manifestatum est mysterium istud per Christi prædicationem, & spiritus sancti illustrationem, Sanctis eius, id est Apostolis, & cæteris primitiuæ ecclesiæ filijs, per quorum prædicationem manifestatum est cæteris populis,
[Col 1:27] Quibus voluit deus notas facere diuitias gloriæ, id est, abundantem gloriam, Sacramenti huius, id est, prædicti mysterij prædicati In Gentibus, id est, inter gentes. In quo mysterio plurima spiritualia contenta sunt dona, quæ appellantur diuitiæ glorię, vt puta fides, indulgentia, reconciliatio, iustitia, dona spiritus sancti beatitudo (1. Cor. 10.) futura, Quod sacramentum, Est Christus materialiter, id est, Christus materia seu obiectum est sacramenti istius, quia de ipso tractat & loquitur, qui est, In vobis spes gloriæ, id est, causa & ratio sperandi glorificationem beatam,
[Col 1:28] Quem nos annunciamus, id est, Gentibus prædicamus. Corripientes omnem hominem præsentem & futurum, ad quem scripta nostra peruenerint, id est, quosdam de omni genere hominum. Vel, omnem hominem, veritati fidei repugnantem, Et docentes omnem hominem, id est, quosdam de omnibus In omni sapientia scripturarum sanctarum, ad salutem necessaria, Vt exhibeamus omnem hominem perfectum in Christo Iesu. i. in fide charitate, & obsequio Christi, secundum exigentiam status pręsentis. In quo nullus est præfectus simpliciter, vel ita vt vltra proficere aut perfici nequeat, sed sic, vt sine mortali viuat peccato, & passiones habeat reformatas, atq; í virtutibus stabiliatur,
[Col 1:29] In quo Christo, id est, cuius amore. Vel, in quo negotio consummando, Videlicet vt exhibeam omnom hominem in CHRISTO perfectum Et laboro die ac nocte Certando contra inuisibiles ac visibiles hostes, Secundum operationem, id est, conformationem & influentiam, Eius, videlicet CHRISTI, Quam operatur in me dando mihi auxilium gratiæ suæ ad efficaciter operandum. Vel, secundum operationem eius in me, hoc est, secundum operationem (Esaia. 26.) à me procedentem, quæ potius adscribenda est CHRISTO, quàm mihi. Iuxta illud propheticum, Omnia opera nostra operatus es in nobis, quam operatur Christus in me In virtute, id est, potenter seu propria sua diuináque potestate.
[page 254v]
Cap. II. Volo enim vos scire, qualem sollicitudinem habeam pro vobis.
ARTICVLVS II.
[Col 2:1] COeptam in præcedenti capitulo exhortationé de vitandis cæremonialibus legis prosequitur Apostolus in isto capitulo, admonens Colossenses, vt falsos ac simulatos vitent doctores. Et vt sibi acquiescant facilius, manifestat quantum de eorum salute sollicitetur: Volo vos scire vt amanti credatis, Qualem sollicitudinem habeam pro vobis, & pro his qui sunt Laodiceæ (quæ est ciuitas Asiæ) id est, pro vestra, Laodicensíúmque salute: ne ab impostoribus fallamini, à quibus præuenti iam estis Et quicunque non viderunt faciem meam in carne, id est, pro cæteris vniuersis fidelibus, quibus ipse in propria persona non prædicaui, neque apparui,
[Col 2:2] Vt consolentur corda ipsorum, id est, ob hoc sollicitus sum quatenus corda ipsorum consolationem recipiant, ex allocutione mea per epistolas quæ consolata non sunt ex (Ioan. 15.) præsentia & immediata prædicatione mea. Et sitis Instructi .i. prudenter exercitati, In charitate hoc est, in actibus dilectionis dei & proximi. Vel, instructi in charitate. i. de charitate Christi ad nos, vt sciatis & consideretis, quantum Christus dilexerit nos, qui ait, Maiorem hac dilectionem nemo habet, vt animam suam ponat quis pro amicis suis. Sitis quoque instructi, seu per charitatis instructionem tendentes, Et in omnes diuitias plenitudinis intellectus, i. perfectissimos habitus intellectuales, vt impleamini donis sapientiæ & intellectus, consilij atque scientiæ, In agnitionem mysterij .i. ad hoc vt actualiter consideretis mysterium, id est, sacrum secretum (Esaia. 11.) Dei patris & domini nostri Iesu Christi per quod intelligi potest vnitas patris & filij in essentia, & distinctio in persona. Vel ipsa incarnatio, quæ est mysterium patris, tanquam authoris, & Christi, tanquam assumptoris vel executoris,
[Col 2:3] In quo Christo Sunt omnes thesauri .i. copiosissima plenitudo (Psal. 144.) (Rom. 11.) Sapientiæ diuinorum Et scientiæ creaturarum, Absconditi. i. incomprehensibiliter existentes. Christus nanque secundum diuinitatem est ipsa æterna atq; immensa sapientia, cuius non est numerus: estque increata scientia cui conuenit illud, O altitudo diuitiarum sapientiæ & scientiæ dei. Secundum humanitatem quoque assumptam, repletus est sapientia in contemplatione diuinorum, & scientia in speculatione creaturarum [page 255r] præsertim cum anima Christi prę vniuersis beatis, diuinitatem (Esa. 11.) ac trinitatem ab exordio suæ creationis clarius vidit & omnia illa cognoscit, quæ cognoscit & verbum scientia visionis, i. cuncta quæ vnquam fuerunt, sunt, aut erunt.
[Col 2:4] Hoc autem dico vt nemo vos decipiat. i. fidei vestræ simplicitatem inficiat, In simplicitate sermonis, id est, per verba profunda secundum apparentiam & fucata, seu subtilia argumenta.
[Col 2:5] (1. Cor. 2.) Denique ista admoneo, Nam & si corpore absens sum. i. à vobis distans loco, ac corporali separatione, Sed spiritu. i. mentis consideratione, Vobiscum sum, tum quia de vobis sæpius cogito: tum quia in spiritu prophetico quasi præsens inspicio (4. Re. 5.) quid agatis. Quéadmodum Helisæus pręsens fuit quando Giezi accepit munera Naaman, Gaudens in domino de vestro (1. Cor. 14.) profectu. Et videns. i. cognoscens, Ordinem vestrum .i. vitæ vestræ ordinationem, quomodo omnia honestè & secundum ordinem fiunt in vobis, Et firmamentum eius quæ in Christo est fidei vestræ. i. stabilitatem seu robur fidei vestræ quam in Christo habetis.
[Col 2:6] Deinde hortatur eos ad perseuerantiam ac profectum in bonis. Sicut ergo accepistis Christum Iesum dominum nostrum. i sicut credendo cœpistis conuersari in Christo, In ipso ambulate. i. sic exinde in eo procedite, proficiendo semper in melius per imitationem vestigiorum saluatoris. Sola nanque perseuerantia coronatur,
[Col 2:7] Radicati. i. firmiter (Rom. 11.) fixi, per modum radicis terræ inhærentis, Et superædificati in ipso. i. in doctrina & gratia Christi, ita vt sitis domus seu habitaculum dei, cuius fundamentum sit Christus seu doctrina & gratia eius. Vnde Ephesijs dictum est, Superædificati (Mat. 10.) (Esa. 11.) (Ephe. 2.) super fundamentum apostolorum & prophetarum. Et confirmati in fide vt nec philosophicis rationibus, nec sensuum apparentijs, nec persecutionibus recedatis à fidei synceritate, Sicut & didicistis ab Archippo ambulandum esse, & standum in fide: qua nutante, tota virtutum structura vacillat, Abundantes in illo gratiarum actione. i. deo copiosè grates referendo. Aduertendum autem, quòd triplici via conabantur peruerſi, hos Colossenses subuertere, scilicet per philosophiam, per legis allegationem, per simulatam sanctitatem.
[Col 2:8] Hos processus apostolus reprobat, Videte ne quis vos decipiat per philosophiam .i. scientiam naturalem, studio philosophorum inuentam. Et inanem fallaciam. i. per argumenta sophistica, quæ videntur aliquid probare, sed non probant veraciter. [page 255v] (Marc. 7.) Philosophiam inquam procedentem ac iudicantem, Secundum traditionem hominum .i. humanæ rationis discursum, Secundum elementa huius mundi. i. iuxta ea quæ naturaliter apparent in rebus, videlicet secundum causas naturales & elementales, & solitum cursum rerum, Et non secundum Christum. i. deceptores isti atque philosophi non secundum Christi doctrinam procedunt, considerando diuinæ virtutis illimitatam potentiam, non determinatam ad naturalem ac solitum cursum seu ordinem rerum, sed supernaturalia & nobis incomprehensibilia operari valentem. In quo declaratur philosophorum fatuitas asserentium deum non posse aliquid agere præter naturalem ordinem rerum, & vltra humanæ rationis capacitatem. Propter quod negabant quicquid rationem excedit, videlicet deum incarnatum, virginem (Ioan. 1.) peperisse, & cætera.
[Col 2:9] Cur autem his qui non procedunt secundum Christum debeat contradici, subiungitur, Quia in ipso. i. in Christi humana natura quasi in templo Habitat omnis plenitudo diuinitatis. i. perfecta veráque diuinitas cum omni sua perfectione. Personaliter enim in Christo vnitæ sunt natura diuina, & humana. Habitat autem in ea, Corporaliter. i. corpori eius verè ac immediatè coniuncta est, sicut & animæ eius, non quod ipsa sit corpus. Porrò, diuinitas dicitur sic vnita quoniam persona verbi, quę est diuinitas, humanitati coniuncta est.
[Col 2:10] Deinceps ostendit Apostolus vanam (1. Tim. 2.) esse rationem eorum, qui per legis allegationem nitebantur Colossenses subuertere inducendo eos ad cæremonialia legis, (Ioan. 1.) (2. Cor. 8.) Et estis in illo, id est, à Christo, prout deus est, & per ipsum prout est homo, dei ac hominum mediator, Repleti gratia & donis spiritus sancti ita vt nequaquam indigeatis legalium obseruantia. Propterea scriptum est, De plenitudine eius accepimus omnes, gratiam pro gratia. Ipse quoque propter (Dionysius.) nos egenus factus est, vt eius inopia diuites essemus, Qui Christus, etiam secundum naturam assumptam, Est caput. i. capitularis influxor Omnis principatus & potestatis, id est, angelorum sanctorum, qui omnes à Christo homine purgantur, illuminantur ac perficiuntur secundum theologum
[Col 2:11] In (Gene. 17.) quo. i. cuius virtute operatione & gratia, Circuncisi estis circuncisione non manufacta. i. non carnali, legali ac literali, In expoliatione corporis carnis. i. amittendo particulam corporis quod est caro, videlicet pellem præputij quę in illa circuncisione aufertur, [page 256r] Sed in circuncisione Iesu Christi, hoc est, spirituali atque à Christo facta circuncisione circuncisi estis per expurgationem (Hiere. 4.) superfluitatis vitiorum ac passionum vestrarum. De qua circuncisione scriptum est, Circuncidamini, & auferte (Deut. 10.) præputia cordium vestrorum. Et iterum alibi, Circuncidite præputium cordis vestri, & ceruicem vestram ne induretis amplius,
[Col 2:12] Consepulti ei videlicet Christo In baptismo, id est, in susceptione baptismatis omnino vitijs mortificati, sicut & Christi corpus in sepulchro mortuum erat naturali vita. Vel hoc ideo dicitur, quoniam baptizati ter tinguntur in aqua, quemadmodum Christus triduo erat in monumento. Et sicut Christus de sepulchro ad immortalem vitam surrexit, sic baptizati de sepulchro à vitiorum corruptione ac vetustate liberati ascendunt. Ideo subditur, In quo Christo (Acto. 15.) Et resurrexistis à ruina peccati, Per fidem operationis Dei, id est, per fidem quam deus operatur seu creat in vobis. Sine fide enim nemo spiritualiter surgit, Qui deus pater vel trinitas Suscitauit illum à mortuis tertia die.
[Col 2:13] Et vos cum mortui essetis spiritualiter, carentes vita gratiæ In delictis, id est, propter peccata vestra, quibus naturalem legem reliquistis Et præputio carnis vestræ, id est, propter carnalia vitia, vel propter originale peccatum quod per præputium traducitur, Conuiuificauit cum illo, id est, ad vitam gratiæ suscitauit, quemadmodum Christum ad vitam naturalem humanam reduxit, suscitando eum à mortuis. Vel conuiuificauit cum illo, id est, immortalitatem vobis iam dedit in spe, quam Christo dedit in re. Capitis nanque processio, spes est membrorum. Donans id est, gratis & sine merito vestro dimittens, Vobis omnia delicta vestra merito Christi. Dummodo tamen meritum illud (Gene. 3.) vobis applicetur per fidem, vel sacramenta ecclesiæ,
[Col 2:14] Delens ipse Christus merito passionis suæ, Quod aduersum nos erat chirographum decreti, id est, memoriale seu literam humanæ transgressionis, qua homo protoplastus præuaricatus est in paradiso decretum, id est, Dei præceptum. Huius enim transgressionis memor fuit deus ad puniendum, dæmon ad accusandum. Habuítque diabolus quasi literam testimonialem (1. Cor. 3.) reatus, quem homo incurrit transgrediendo diuinum præceptum, imò & tota posteritas primi parentis. CHRISTVS verò satisfaciendo pro peccatis nostris actualibus ac originalibus, eripuit totum genus humanum [page 256v] ab isto reatu, seu debito pœnæ pro peccato infligendę. Et ita deleuit prædictum chirographum quod contra nos erat quoniam erat testimonium faciens nos damnationi obnoxios. Cum verò peccatum dimittitur, dicimus Deum obliuisci illius. Dæmon quoque non potest de illo peccato accusationem efficacem ostendere, Quod chirographum Erat contrarium nobis sicut iam dictum est. Et ipsum tulit de medio, id est, ab vniuersis hominibus abstulit illud chirographum, Affigens illud cruci. i. in sua passione illud occidens, seu destruens, quantum in se erat. Eripuit enim nos de pœna pro peccato originali post hanc vitam infligenda, dummodo ei, vt (Ioan. 12.) capiti, vniamur per fidem & charitatem quatenus virtus suæ (Ibidem.) passionis redundet in nos, tanquam in membra ipsius.
[Col 2:15] Expoliantes (Matth. 12.) principatus & potestates, id est, dæmones superiores (Luc. 11.) ac inferiores priuans præda quam ceperant, puta animabus (Esa. 8.) seu hominibus quos suo dominio subdiderant inducendo eos ad culpam. De hac expoliatione ait ipse Saluator, Nunc princeps huius mundi eiicietur. Et item, Ego (inquit) si exaltatus fuero, omnia traham ad meipsum. Christus nanque est qui domum aduersarij nostri ingressus est, fortémque armatum alligauit, ac vasa eius diripuit. Propter quod iubetur per prophetam Christus vocari, Accelera, spolia, detrahe, festina prædare. Traduxit confidenter, id est, prædam hanc dæmoni ablatam Christus securissimè transtulit in regnum suum (Osee 13.) præsidens eis quibus præsidebat diabolus. (Roma. 14.) Nunc enim ponit eos in regno ecclesiæ militantis, postea autem ponet eos (sicut iam plurimos posuit) in regno ecclesiæ triumphantis, Palàm triumphans, id est, euidenter vincens Illos, id est, diabolos, In semetipso, id est, in proprij corporis (Heb. 10.) crucifixione. Vel, in semetipso, id est, in propria persona ad inferos descendendo, & sanctos educendo, implens illud propheticum, De manu mortis liberabo eos, de morte redimam eos. Ero mors tua ô mors, morsus tuus ero inferne.
[Col 2:16] Ex his concludit apostolus principale intentum, videlicet quòd non teneantur, fideles ad obseruationem legalium post Christi passionem. Nemo ergo id est, cum prędicta se ita habeant, nemo Vos iudicet, id est, damnabiles asserat, In cibo & potu id est, in vsu victus, scilicet ob id quod non discernatis inter cibos more Iudaico, Aut in parte diei festi ex parte omissionis Iudaicarum celebritatum, videlicet aut Neomeniæ. i. festi occurrentis [page 257r] in nouilunio, Aut sabbatorum. i. vltimorum dierum hebdomadæ.
[Col 2:17] Quæ omnia Sunt vmbra futurorum. i. obscura signa eorum quæ in nouo testaméto geruntur. Prout alibi dicit apostolus, (Ioan. 19.) Vmbram habens lex futurorum bonorum, non ipsam imaginem rerum, Corpus autem Christi. i. veritas per illa significata per Christum impletur ad eúmque pertinet. Ideo Christi (Mat. 27.) mysterijs consummatis, quando in cruce dicebat, Consummatum (1. Tim. 1.) est, quando & velum templi scissum est, legalia cessauerunt, sicut figura cessat, adueniente re figurata.
[Col 2:18] Præterea agit Apostolus contra eos, qui per simulatam sanctitatem nitebantur subuertere Colossenses. Nemo vos seducat, volens, id est, suadere contendens, In humilitate & religione angelorum. i. per fictam humiliationem, & apparentem religionem, quibus angelis similis videtur, tanquam verus nuncius dei, sicut & angelus, Quæ non vidit, id est, obseruationes legalium quæ non intellexit secundum spiritualem & mysticam rationem, videlicet prout sunt signa futuri. Hoc est cupiens probare hac circumuentione legalia esse seruanda qui est Ambulans frustra. i. infructuosè laborans, Inflatus sensu carnis suæ. i. tumidus & superbus intellectu carnali, carnaliter intelligente legalia & sensualitatem ac imaginationem potius quàm spiritualem rationem sequente, sapiens in oculis proprijs,
[Col 2:19] Et non tenens caput, hoc est, Christo non inhærens. (Esa. 25.) Ex quo totum corpus, id est, vniuersa ecclesia, Per nexus fidei Et coniunctiones sanctæ dilectionis Subministratum. i. ex- (Rom. 12.) hibitum, vel sibiinuicem seruiens Et constructum. i. in vnum redactum, hoc est, spiritualiter copulatum per fidem, spem, & charitatem, & opera atque obsequia pia, quibus vniuntur, & vnum mysticum corpus efficiuntur fideles. Quod corpus (hoc modo compactum) Crescit in augmentum Dei. i. multitudinem spiritualem, videlicet incrementum virtutum per gratiam & efficientiam dei.
[Col 2:20] Si ergo mortui estis cum Christo (Gal. 3.) id est, à vitijs mortificati ac purificati, sicut & Christus semper à vitijs immunissimus fuit: Mortui inquam, ab elementis huius mundi. i. ab inordinato affectu & cultu sensibilium ac secularium rerum. Vel mortui cum Christo. i. si Christo adhærentes separati estis ab elementis huius mundi. i. à lege eiúsque cæremonialibus præceptis, in quibus est institutio puerorum mundana quærentium. In lege nanque quasi in elementis alphabeti, est literalis ac puerilis institutio. Quid adhuc. [page 257v] (Matth. 15.) i. vsque in præsens, videlicet euangelica veritate iam patefacta, (Exod. 34.) Tanquam viuentes in mundo. i. quasi secularem vitam ducentes, non deo viuentes, Decernitis. i. determinatis legalia esse seruanda? dicentes adinuicem,
[Col 2:21] Neque tetigeritis, neque gustaueritis, neque contrectaueritis ea quæ lex prohibet tangi, gustari aut contrectari,
[Col 2:22] Quæ sunt omnia in interitu. i. ista discernere, seu legalia obseruare, mortem spiritualem inducunt, Ipso vsu. i. per hoc quòd Iudaico ritu seruantur, Secundum præcepta & doctrinas hominum. i. prout à pharisæis & scribis iubentur & persuadentur seruari post Christi passionem. Quáuis enim præcepta cæremonialia fuerint diuinitus data, & suo tempore obseruanda, tamen vt obseruentur tempore (Matth. 11.) nouæ legis, non est secundum præceptum, doctrinámq; dei, sed hominum Iudæorum.
[Col 2:23] Quæ præcepta, tempore gratiæ Sunt rationem quidem habentia sapientiæ. i. speciem sapientiæ habent non essentiam. Habéntque apparentiam seu speciem hanc, In superstitione, id est, quia videntur ad superexcedentem religionem pertinere. Et humilitate simulata, quoniam eorum obseruatores humilitatem confingunt, & deo obedire se simulant. Et quia sunt, Non ad parcendum corpori, quoniam obseruatio legalium laboriosissima est. Sícque videtur pertinere ad rigorem iustitiæ, non ad carnalitatem. Ideo etiam quia sunt Non in honore aliquo hoc est, humanum honorem non quærunt obseruatores eorum, permittentes carnem præputij sui circuncidi, & quia non sunt, Ad saturitatem carnis, id est, etiam ideo speciem sapiétię habent legalia hęc, quoniam multa delectabilia subtrahunt corpori, vt carnes (Epist.) (Esa. 67.) porcinas. Vnde videntur ad sobrietatem & abstinentiam pertinere. Propter quod obseruatores eorum, iudicant non obseruantes esse gulosos.
Cap. III. Igitur si consurrexistis cum Christo, quæ sursum sunt quærite.
ARTICVLVS III.
[Col 3:1] EXpleta informatione Apostoli de vitandis legalibus & naturalibus versutijs, iam inducitur moralis instructio. Igitur, id est, quia legalia cessauerunt & vos cum Christo mortui estis, Si consurrexistis à lapsu peccati, Cum Christo, id est, sicut Christus surrexit à tumulo. Peccator enim iacet prostratus in vitijs, iustus verò stat in virtutibus erectus. Cum autem peccator pœnitentiam agit & confitetur, resurgit per gratiam à proprijs malis, Quæ sursum sunt quærite, id [page 258r] est, cœlestia præmia desiderate, & summum bonum semper (1. Cor. 2.) intendite. Illa vtique quæ oculus non vidit nec auris audiuit, (Mar. 16.) nec in cor hominis ascenderunt, Vbi, id est, in quo loco superiori Christus est in dextera dei, id est, ad dexteram patris, Sedens tanquam omnium iudex ac dominus: iuxta illud, Dominus Iesus assumptus est in cœlum, & sedet à dextris dei. Denique Christus secundum suam diuinitatem sedet, id est, consistit ad dexteram patris, id est, in æqualitate maiestatis paternæ. Secundum humanitatem verò assumptam (Hebr. 2.) sedet, hoc est, corporaliter manet ad dexteram dei, id est, in (Esa. 26.) bonis potioribus patris. Omnia enim creata Christo homini (Psalm. 30.) sunt subiecta.
[Col 3:2] Quæ sursum sunt sapite, id est, spiritualia (Cantic. 1.) mentis affectu gustate, & corde syncero perpendite, Non quæ super terram, id est, non carnalia & terrena, vt dicere valeatis cum Esaia, Nomen tuum & memoriale tuum domine in desiderio animæ meæ. Anima mea desiderauit te in nocte, sed & spiritus meus in præcordijs meis. Et cum Psalmista, Quàm magna multitudo dulcedinis tuæ domine. Itémque cum sponsa, Indica mihi quem diligit anima mea, vbi pascas, vbi cubas in meridie.
[Col 3:3] Mortui enim estis rebus mundanis ac vanis, id est, in talibus occupari non debetis. Vel mortui (Matth. 11.) estis. i. in baptismo configurati morti Christi, Et vita vestra (Ioan. 17.) quàm habituri estis in patria abscondita est. i. reposita & latenter (Eccle. 9.) consistens, Cum Christo in deo. i. in deo patre in cuius corde (Finis.) & sinu Christus incomprehensibiliter conquiescit. Quoniam nemo nouit filium, nisi pater. Hæc autem vita æterna, est nostra fœlicitas in deo obiectaliter sita, de qua dicit Saluator ad patrem, Hæc est vita æterna, vt cognoscant te solum verum deum, & c. Vel sic, Vita vestra, id est, vita gratię & gloriæ, abscondita, id est, ignota est omnibus viatoribus (Epist.) in deo, qui eam cognoscit atque causaliter continet. Nemo enim nouit an dignus sit amore vel odio.
[Col 3:4] Cum autem Christus apparuerit. i. euidéter inotuerit esse Vita vestra obiectiue, hoc est, viuificator & beatificator vester, quod maximè erit in die iudicij, quando in conspectu vniuersorum Christus electorum suorum vita monstrabitur, Tunc & vos apparebitis cum ipso in gloria. i. aía & corpore gloriosi eritis, atq; cum Christo alta cœlorum penetrabitis, ibi cum eo in cœlesti gloria sine fine mansuri. Præterea docet apostolus, quomodo ad hanc beatitudinem valeamus pertingere.
[Col 3:5] Mortificate. i. destruite, Ergo. [page 258v] videlicet vt vitam hanc sempiternam mereamini adipisci, Membra (Ephes. 5.) vestra quæ sunt super terram, id est, vitia corporis quę per membra explentur. Vnde quasi exponens quid dixerit membra (Rom. 7.) adiecit, Fornicationem. i. concubitum soluti cum soluta, Immunditiam, id est, peccata contra naturam, Libidinem, id est, ardorem quemlibet in his quæ ad turpitudinem pertinent, Concupiscentiam malam, id est, interiorem inclinationem ad vitia carnis, Et auaritiam, quæ est idolorum seruitus. i. idololatriæ comparatur. Nam sicut idololatra potius seruit idolo, quàm vero Deo, ita auarus magis colit, curat, & cogitat suam pecuniam quàm creatorem.
[Col 3:6] Propter quæ vitia Venit ira Dei. i. diuinæ iustitiæ vltio, Super filios incredulitatis, id est, in homines infideles ac reprobos.
[Col 3:7] In quibus peccatis Et vos Colossenses, Ambulastis, hoc est, conuersati estis, aliquando eundo de malo in peius, Cum viueretis in illis quando videlicet nondum conuersi fuistis ad Christum.
[Col 3:8] Nunc autem deponite & vos (Sap. 1.) omnia quę sequuntur, videlicet Iram quę inordinatus appetitus est vindictæ propter paruipensionem, Indignationem quæ ex superbia & ira procedit, Malitiam. i. machinationem mali in alium, corde conceptam, Blasphemiam contra deum & sanctos, Turpem, id est, impudicum Sermonem deponite, De ore vestro.
[Col 3:9] Nolite mentiri inuicem. Os enim quod mentitur, occidit animam, vt dicitur in libro Sapientiæ: Expoliantes vos, hoc est, exuentes, Veterem hominem, id est, pristinum statum, vel vosmetipsos quo ad id quod fuistis per culpam Cum actibus suis vitiosis
[Col 3:10] Et induentes nouum, id est, per opera bona, ac sacramenta, & gratiam, induite hominem spiritualiter reformatum, id est, vosipsos innouate interius. Qui nouus homo Renouatur & crescit quotidie, In agnitione dei, id est, contemplando diuina. Renouatur autem hoc modo, Secundum imaginem eius, id est, quantum ad partem intellectiuam, (Rom. 2.) in qua est imago eius Qui fecit eum, id est, summi creatoris cuius imago resplendet in superiori parte animæ rationalis, quæ pars potestatiua renouatur quotidie recipiendo à Deo gratiæ incrementa, ornamenta virtutum, & sapientiæ claritatem.
[Col 3:11] Vbi, id est in quo homine interiori ac nouo videlicet in parte animæ intellectiua, Non est masculus neque fœmina, id est, discretio sexus, quæ attenditur secundum corpus non animam, nec est ibi Gentilis & Iudæus hoc est, discretio generis, quoniam omnes quantum ad animam immediatè [page 259r] à deo creantur, Circuncisio & præputium, id est, (1. Cor. 15.) differentia obseruationis seu ritus. Barbarus & Scytha, id (Epist.) est, differentia linguarum. Seruus & liber, id est, distinctio conditionis. Est itaque sensus quòd propter ista, non est vnus dignior vel indignior coram Deo. Nam quantum ad hominem interiorem nulla diuersitas exterior sexuum, nationum, (Galat. 6.) obseruationum, linguarum, aut conditionum pręiudicat (Rom. 15.) alteri, Sed omnia & in omnibus Christus. i. Christus est omnia causaliter omnibus generibus atq; operibus hominum dans existentiam ac permanentiam. Ipse quoque in omnibus est per gratiam vel prouidentiam.
[Col 3:12] Induite ergo vos, sicut electi dei. i. à deo prædestinati, vt speramus vel deo reuelante (Matth. 18.) cognoscimus, Sancti. à vitijs emundati per sacraméta ecclesiæ Et dilecti à deo recipiendo beneficia eius, Viscera misericordiæ. i. inter nos pietatis affectus, Benignitatem hoc est, animi præparationem ad beneficiendum proximis vel ipsum misericordiæ opus, Humilitatem, modestiam. i. moderamé (Ioan. 13.) in verbis ac factis, Patientiam,
[Col 3:13] supportantes inuicem sicut Galatis dictum est, Alter alterius onera portate. Et ité Romanis, (Matth. 6.) Debemus nos firmiores imbecillitates infirmorum sustinere. Donantes vobismetipsis, .i. mutuo ignoscétes, Si quis aduersus (Eccle. 28.) aliquem habet querelam. i. si vnus vestrum ab alio est offensus, seu iniuriam passus, Sicut & dominus Christus seu trinitas Donauit. i. indulsit, purè, gratis, & festinanter Vobis: ita & vos vestris debitoribus indulgete. Vnde dicit Saluator, Exemplum dedi vobis, vt quéadmodum ego feci ita & vos faciatis. (Ioan. 13.) Alibi quoque, Si non dimiseritis de cordibus vestris, nec pater vester dimittet vobis peccata vestra. Denique quàm enorme sit ita non agere, constat per ea quæ in Ecclesiastico (1. Timo. 1.) scribuntur, Homo homini seruat iram, & à Deo (1. Cor. 13.) quærit medelam? In hominem sibi similem non habet misericordiam, & de peccatis suis deprecatur altissimum? Quis exorabit pro peccatis illius?
[Col 3:14] Super omnia autem hæc charitatem habete. i. hoc præ cæteris omnibus hortor, & summè necessarium, vtilissimúmque est, vt charitatem dei & proximi habetis. (1. Petri. 4.) Propter quod ait saluator, Mandatum nouum dedi vobis, (1. Cor. 7.) vt diligatis inuicem, Quod, hoc est, quam charitatem habere Est vinculum perfectionis. i. aliarum virtutum conseruatio, (Mat. 25.) consummatio, nexus ac ligamentum. Charitas enim est præstantissima virtus, omnes virtutes mouens, perficiens & [page 259v] (Psalm. 118) meritorias reddens qua subtracta, nulla virtus meritoriè permanet. Propterea beatissimus archiapostolus in prima sua (Ephes. 3.) Canonica, Ante omnia, inquit, mutuam in vobis charitatem continuam habentes, quoniam charitas operit multitudinem peccatorum.
[Col 3:15] (Eccle. 51.) Et pax Christi. i. interna & vera pax, scilicet tranquillitas (Psalm. 103) cordis, seu quies mentis in deo, Exultet. i. redundantem (Esaia. 29.) lętitiá pariat In cordibus vestris. Pace enim quid dulcius, (Epist.) quidue iucundius esse potest? In qua vos vocati estis in vno corpore mystico, hoc est, per pacem positi pace. Et estis inter membra Christi, imò ad hoc vocati estis in vnam ecclesiá, vt sempiterná (Matth. 6.) sortiamini pacem. Vnde dictum est alibi, In pace vocauit (1. Tim. 2.) nos dominus, Et grati estote deo pro vniuersis beneficijs eius, Qui enim gratias agit, donis potioribus meretur impleri. Iuxta illud in euágelio, Omni habéti dabitur. i. grato.
[Col 3:16] Verbum Christi. i. euangelica doctrina ex ore Christi prolata Habitet. i. stabiliter maneat, In vobis, hoc est, in métibus vestris per iugem memoriam & veram obediétiá: iuxta illud in Psalmo, In corde meo abscondi eloquia tua, vt non peccem tibi. In omni sapientia. i. intellectu sapientiali totius scripturæ sacræ, quatenus verba Christi sapiéter intelligatis Docétes & cõmonétes. i. exhortantes Vofmetipsos ad opera perfectiora, In psalmis qui ad boná opationé hortátur, Et hymnis in quibus diuina laus continetur, Et canticis spiritualibus quæ de cœlestibus bonis, futurísque gaudijs agunt, In gratia gratificante, sine qua nihil est meritorium. Vel, in gratia. i. cum gratiarum actione. Vel, in gratia. i. cósideratione gratuitorum beneficiorum dei, Cantantes. i. laude dicentes, In cordibus vestris, hoc est, cordiali affectu & cum mentali attentione Deo, quéadmodum scriptum est, Laudabit vsque ad mortem anima mea dominum: Et in Psal, Cátabo domino in vita mea, psallá deo meo quádiu sum. Hoc dicitur cótra eos qui non corde, sed labijs deum glorificát. De quibus per Esaiá dominus cõtestatur, Appropinquat populus iste ore suo, & labijs glorificat me, cor autem eius lógę est à me.
[Col 3:17] Omne quodcunque facitis in verbo. i. (1. Pet. 3.) prædicando, docédo, hortando, orádo, cantando Aut in opere (Eccle. 4.) exteriori, Omnia in nomine domini nostri Iesu Christi ad gloriam Christi, & cum inuocatióe nominis eius. Facite, gratias (Exod. 20.) agétes deo & patri. i. sanctę trinitati, cui quotidie dicimus, Pater noster qui es in cœlis, Per ipsum. i. ex consideratione beneficiorum, quæ trinitas nobis largita est per mediatorem [page 260r] nostrum Christum. Præterea descendit apostolus (Gene. 3.) ad moralem particularium personarum instructionem.
[Col 3:18] Mulieres subditæ estote viris, id est, maritis vestris, Sicut oportet in domino, id est, sicut deus instituit, dicens mulieri, Sub viri potestate eris, & ipse dominabitur tui, Vel, sicut oportet in domino, id est, in licitis & honestis quæ complacent deo.
[Col 3:19] Viri, diligite vxores vestras non solum maritali & naturali affectu, sed spirituali dilectione, Et nolite amari esse ad illas, sed secundum scientiam cohabitate, illis táquam infirmioribus vasculis impartientes honorem. Vnde in Ecclesiastico habetur, Noli esse sicut leo in domo tua, euertens domesticos tuos, & opprimens tibi subiectos.
[Col 3:20] Filij, obedite parentibus per omnia, quæ sunt apta materia obedientiæ, id est, in cunctis bonis ac licitis, & maius bonum non impedientibus. Hoc enim placitum est domino: Nam deus hoc iussit.
[Col 3:21] Patres, nolite ad indignationem (1. Pet. 2.) prouocare filios vestros, habédo vos indiscrete, & (Roma. 13.) non paterne ad eos, Vt non pusillo animo fiant, id est, ne per pusillanimitatem frangantur, & obedire desistant, non valentes ferre duritiam vestram. Omnia hæc ad spirituales patres eorúmque filios maximè pertinent.
[Col 3:22] Serui, obedite per omnia, (Finis.) id est, in omnibus bonis Dominis carnalibus, id est, temporalibus, in corporalibus dominationem exercentibus, Non ad oculum seruientes. i. non solo seruili timore & in dominorum vestrorum præsentia, Quasi hominibus placentes, id est, tanquam hoc solum optátes & intendentes, vt hominibus placeatis, & non potius deo, Sed in simplicitate cordis, id est, syncera intétione seruite dominis illis carnalibus, etiam dyscolis, Timentes deum casto ac filiali timore, cuius præsentiam seu conspectum non potestis effugere.
[Col 3:23] Quodcunque facitis in obsequio dominorum vestrorum Ex animo, id est, cum promptitudine voluntatis Operamini, vtpote amore iustitiæ, atque intuitu mercedis diuinæ, non timore pœnæ, & solo intuitu remunerationis humanæ. Talem enim animam approbat deus, Sicut domino Deo principaliter seruientes, Et non hominibus tantum, quia & si hominibus deseruitis hoc tamen propter deum libenter facere debetis, quasi sustinentes hanc tuituté ex ordinatione diuina pro pœna peccati, cui obnoxij estis. Seruitus nempe ob culpam inducta est.
[Col 3:24] Scientes fide certissima, Quod à domino accipietis retributionem hæreditatis, id est, pręmium vitę æternæ, quæ est hæreditas electorum. [page 260v] (2. Cor. 5.) Retributio autem hæreditatis aliud non est nisi ipsa hæreditas (Psalm. 145) quæ donatur. Hanc hæreditatem habebitis, si præfato modo (Deute. 32.) seruientes fueritis, Domino Iesu Christo seruite summè at (Rom. 2.) que finaliter, imò & latriæ seruitute, quæ soli deo debetur.
[Col 3:25] (Iob. 34.) Qui enim iniuriam facit alteri, infideliter seruiendo, aut alo (Ioan. 6.) modo Recipiet id quod inique gessit, id est, pro sua iniustitia (Iob: 34.) debitam pœnam exoluet: iuxta illud Psalmista, Qui custo- (Ibidem.) dit veritatem in seculum, facit iudicium iniuriam patientibus, (Ephes. 6.) & alibi, Mihi vindictam & ego retribuam, dicit dominus. (Luc. 6.) Et non est personarum acceptio apud Deum. Hoc iam vbertim (Matth. 7.) dictum atque expositum est. Deus enim neminem ad se (Lucæ. 6.) venientem, vel quod in se est facientem repellit, nullius etiam (Lucæ. 18.) peccata inulta dimittit. Vnde ipse dominus in Ioan. testatur, (Eccle. 18.) Eum qui venit ad me, non eijciam foras. Et alibi ait (Ibidem.) scriptura, Deus opus hominis reddet ei, & iuxta vias singulorum (Chrysost.) restituet. Itémque. Si direxerit homo ad Deum cor suum, spiritum illius & flatum ad se trahet. Ex his tamen non sequitur, quin deus iustus ac sapiens ab æterno elegerit vnú præ alio, etiam absque omni merito hominum.
Cap. IIII. Orationi instanti vigilantes in ea.
ARTICVLVS IIII.
[Col 4:1] Domini quod iustum est ratione obsequij vobis exhibiti, Et æquum propter conformitatem naturæ in vobis ac seruis, Seruis vestris Præstate, videlicet dignam mercedem, & piam subuentionem ac miserationem, Scientes quoniam & vos dominum iustum ac infallibilem iudicem Habetis in cœlo, qui eadem mensura qua mensi fueritis, remetietur vobis. Sic enim facit homini quemadmodum homo proximo suo.
[Col 4:2] REdit Apostolus ad generalem exhortationem, séque discipulorum suorum precibus commendat. Orationi pro vobis ac alijs fusæ Instante, id est, instanter seu diligenter ac perseueranter intendite, Vigilantes, id est vigili mente durantes, imò & pernoctantes In ea exemplo Christi, de quo scriptum est in Euangelio, Erat Iesus pernoctans in oratione Dei. Indesinenter ergo vigilanter & affectuose orandum est. Propter quod ait Saluator, Oportet semper orare, & non deficere. In Eccl. quoque scriptum legitur, Non impediaris semper orare. Et, Ante orationem præpara animam tuam. Denique libenter vacare nos conuenit orationi, pensantes illud Chrysostomi, Considera [page 261r] quanta tibi concessa est fœlicitas, quáta gloria attributa, orationibus (Psal. 50.) fabulari cum Deo, cum Christo miscere colloquia, (2. Reg. 23.) optare quod velis, quod desideras postulare. Dicit (1. Thes. 3.) quoque Chrysostomus, quòd orans in conuentu vel in publico, (1. Cor. 14.) nil noui facere debet quod aspiciant alij, vel clamando, vel pectus percutiendo, vel manus extendendo. Sic ergo orationi instate, vigilantes in ea, In gratiarum actione, id est, orationi gratiarum actionem de præteritis bonis misce- (Eccle. 24.) te, quia hoc plurimum confert ad obtinendum quod petitur. (1. Thes. 4) Nam & dilectionem accendit, beneuolétiam captat, & (Mat. 5.) ad potiora disponit.
[Col 4:3] Orantes simul & pro vobis, vt deus aperiat nobis ostium sermonis, id est, os meum seu labia vnde verba egrediuntur, velut ex ianua, ipse aperiat, sicut ait Psalm. Domine labia mea aperies, Hoc est, vt Deus gratiam menti meæ infundat, per quam ad loquendum diuinitus mouear, & non tam ego loquar, quàm spiritus sanctus per me prout in libr. Regum Dauid aiebat, Spiritus domini loquutus est per me, & sermo eius per linguam meam, Ad loquendum mysterium Christi, id est, ad prædicandum diuina secreta de Christo, videlicet incarnationem, passionem, ascensionem, & c. Ex his constat, quòd nemo nostrum adeò perfectus seu virtuosus esse debet in oculis suis, vt non curet orationis suffragium etiam ab inferioribus flagitare, cum videat sacratissimum istum, diuinissimúmque apostolum tam frequenter atq; humiliter pro se orari efflagitare. Propter quod prędicationis officium Etiam vinctus sum iam apud Ephesum. Vnde patet apostolum hanc scripsisse epistolam de carcere Ephesi,
[Col 4:4] Aperiat, inquam, mihi dominus ostium sermonis, Vt manifestem illud. i. prædictum Christi mysterium clarè enunciem & exponam, vt consequar pręmium sempiternum, quemadmodum sapientia ipsa loquitur, Qui elucidat me, vitam æternam habebunt, Ita. i. tam efficaciter & constanter, Vt oportet me loqui. i. alijs intimare mysteria Christi propter gratiam apostolatus mihi concessam.
[Col 4:5] Deinde admonet eos ad conuersationem exemplarem. In sapientia ambulate ad eos. i. prudenter & exemplariter viuite coram illis, Qui foris sunt qui ad Christi gregem & ecclesiæ vnitatem non pertinent, vel coram quibuscunque extraneis & ignoris ne scandalizentur. Vnde alio loco docet apostolus, Honestè ambuletis ad eos qui foris sunt. Et Christus in Euangelio, [page 261v] Luceat lux vestra coram hominibus. Patet ergo quòd secundum (Eccle. 7.) apostolum, curandum est nobis de fama honesta, non (Eccle. 41.) ob propriam laudem, sed ad Dei honorem, & proximorum (Hiere. 3.) salutem. Propter quod apud Ecclesiasten legitur, Melius est nomen bonum, quàm vnguéta preciosa. Et alibi, Curam habe de bono nomine: hoc enim magis proderit tibi quàm mille (Prou. 15.) thesauri. Hinc etiá inuerecúdo & inhonesto de nomine non (Leuit. 2.) curante, dictum est per Hieremiá, Frons mulieris meretricis (Matth. 5.) facta est tibi, noluisti erubescere, Tempus redimentes. i. fructuosè (Marci. 9.) expendentes,
[Col 4:6] Sermo vester in gratia. i. per gratiam dei Sale sit conditus. i. sapientiali discretione temperatus. Sermo (Prou. 15.) enim oportunus optimus est, teste scriptura. Porrò per sal sapientia seu discretio designatur. Nam sicut sal est condimentum (1. Pet. 3.) ciborum: ita discretio est condimentum verborum, operúmque (Acto. 4.) bonorum, Propter quòd in Leuitico iubetur, In omni sacrificio offeres sal. Apostolis quoq; dicitur, Vos estis sal terræ. Et iterum præcepit Christus, Habete in vobis sal, Vt sciatis quomodo. i. quàm diuersimodè, quando, quo fine, vbi, quantum & qualiter. Vos oporteat vnicuique. i. omnib? interrogátibus Respondere aliter scilicet docto, aliter indocto, aliter fideli, aliter infideli. In Prouer. enim scriptum est, Responsio mollis frangit iram, sermo durus suscitat furorem. Hinc Petrus in prima sua canonica ait, Parati semper ad satisfactionem omni poscenti vos rationé de ea quæ in vobis est fide & spe.
[Col 4:7] Quæ circa me sunt. i. statum meum & aduersa quæ patior, Omnia vobis proprio ore Nota faciet Tychicus lator huius epistolę Charissimus frater noster, Et fidelis minister Christi in pręcádando, Et cõseruus noster In domino
[Col 4:8] quem misi ad vos in hoc ipsum. i. propter hanc causam. Et etiam Vt cognoscat quæ circa vos sunt. i. statum vestrum, Et consoletur corda vestra verbis benignis inducédo vos ad patientiá, cómemorádo quoque æterna futuráque gaudia vobis parata, instruédo etiá non esse seruanda cæremonialia legis Mosaicæ.
[Col 4:9] Misi inquam cum Onesimo charissimo & fideli fratre nostro spirituali, Qui est ex vobis oriundus. Erat autem seruus Philemonis, ciuis Colossen. sicut patebit plenius in epistola ad Philemonem, Qui Tychicus atque Onesimus Omnia quæ hic in Epheso Aguntur nota facient vobis. Cum his duobus misit apostolus præsentem epistolam, propter maiorem Colossen. certificationem, vt scirent epistolam verè ab Apost. missam.
[Col 4:10] Salutat vos [page 262r] Aristarchus cõcaptiuus meus. i. mecum captus, Et Marcus qui alio nomine dicebatur Ioannes, Consobrinus Barnabæ apostoli. Erat enim filij sororum, De quo Marco Accepistis mandata (Acto. 15.) à me, vel ab alio quodá magno efficienter, (Matth. 13.) ita quòd mádauimus vobis non recipiendum esse à vobis hunc (Ibidem.) Marcum, eo quòd orta tribulatione discessisset à me, rediéns, (Supra. 1.) Hierusalem, vt in Actis legitur. Si venerit iam vel postea Marcus iste Ad vos excipite illum: Redijt enim ad me, & reconciliatus est mihi.
[Col 4:11] Salutat præterea vos Et Iesus, qui dicitur iustus, qui sunt ex circuncisione .i. natione Iudæi, qui sua salutatione attestantur veritati huius epistolæ. Ideo certi sitis legalia non esse seruanda. Hi soli quo ad Iudæos conuersos Sunt adiutores mei euágelizado In regno Dei. i. in ecclesia militáte seu cœtu fidelium, de quo regno ait dominus in euang. Simile est regnum cœlorum sagenæ missæ in mare, & ex omni genere piscium congreganti. Itémque: Mittet filius hominis angelos suos, & colligent de regno eius omnia scandala, Qui mihi fuerunt solatio fideliter assistendo, & fortiter laborando.
[Col 4:12] Salutat vos Epaphras qui ex vobis est, id est, natione Colossensis Seruus Christi Iesu, semper sollicitus pro vobis in orationibus quas fecit pro vestra salute, Vt stetis perfecti & pleni in omni voluntate Dei, id est, perfecti ac integri sitis in exequutione omnium præceptorum, aut consiliorum dei.
[Col 4:13] Testimonium enim illi Epaphræ Perhibeo, quod habet multum laborem pro vobis orando, & me sollicitando ad scribédum. Hic enim est Epaphras, de quo in exordio huius epistolæ dictum est, quòd prædicationem Archippi confirmauerat. Et pro his qui sunt Laodiceæ & qui Hierapoli, id est, etiam pro Laodicensibus ac Hierapolitanis plurimum sollicitatur, timens ne à pseudoapostolis fallantur.
[Col 4:14] Salutat vos Lucas medicus charissimus, id est, Lucas Euangelista, qui artis medici erat, animarum tamen magis quàm corporum medicus fuit.
[Col 4:15] Salutate ex parte nostra Fratres qui sunt Laodiceæ, hoc est, in vrbe illa vestræ ciuitati vicina, Et nympham mulierem deuotam, prædicantium hospitatricem atque altricem, Et quæ in domo eius est ecclesiam, id est, fidelem eius familiam.
[Col 4:16] Et cum electa fuerit apud vos, id est, in vestro cóuentu, Epistola ista, Facite vt in Laodicensium ecclesia legatur. Iisdem enim informationibus indigent, quibus & vos, cum sint à pseudoapostolis præuéti, & quoniam vobis vicini, familiarésque [page 262v] sunt, Et eam quæ Laodicensium est epistolam illis à me (1. Cor. 5.) missam Vos legatis, vt mutuo proficiatis. Hæc autem epistola Laodicentium non est reseruata in canone scripturarum, neque in numero epistolarum Pauli, sicut nec prima trium epistolarum missarum Corinthijs, quemadmodum dictum est alio loco. Insuper monet Apostolus Colossenses, vt pastorem suum hortentur ad diligentem officij sui exequutionem.
[Col 4:17] (2. Tim. 6.) Et dicite Archippo episcopo vestro, Vide ministerium tuum, (1. Petri. 5.) id est, officium curæ pastoralis perpéde intentius, Quod accepistis in domino, id est, quod tibi à deo commissum est, Vt illud impleas, gregem tibi cõmissum verbo & exemplis pascédo, atque in omnibus te habédo vt decet pastorem, Christi (Ioan.. 13.) vicarium. Ex quo elucescit, quòd subditi licitè possint prælatos suos excitare, hortari, & animare, humiliter tamen & modestè.
[Col 4:18] Salutatio mea quę subditur, scripta est Manu Pauli, id est, propria manu verba salutationis meæ hæc scripsi, vt sciatis epistolam missam à me, nõ à falsis, qui interdum sub nomine verorum apostolorum fallaces miserunt epistolas vt magis deciperent. Quidá dicút totam epistolam hanc manu apostoli scriptam propter certificationem prędictã. Memores estote vinculorum meorum. i. attendite cur ista sustineo, vt & vos similia pati sitis parati, & pro me oretis vel necessaria ministrare curetis. Deinde salutatio ponitur. Gratia domini nostri Iesu Christi sit Vobiscum, id est, in cordibus vestris. Ipse est enim creator vester atque saluator vnigenitus patris, super omnia deus sublimis & benedictus. Amen.
Institute for Colossians Studies 