Institute for Colossians Studies

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ARGUMENT OF THE EPISTLE to the Colossians.

Paul exhorts the Colossians—a people of Phrygia in Asia Minor who were instructed in the faith by Epaphras and Archippus—not to acknowledge anyone other than Christ as the author of their salvation.

NOTABLE TOPICS OF THIS EPISTLE.

1. We must believe in one Christ, placed over the angels, the firstborn of all creation, the author of our salvation. Chapter 1.
2. Jewish superstitions, the wordy doctrines of the philosophers concerning the elements, and false visions of angels, by which people are deceived and reprobated. Chapter 2.
3. Exhortations regarding Christian morals are explained. Chapters 3 and 4.

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THE EPISTLE of St. Paul the Apostle, To the Colossians.

CHAPTER 1

He teaches that we should be grateful to Christ, from whom we have all things.

Paul, an apostle 1 of Jesus Christ by the will of God 2, and Timothy our brother: To the saints and faithful 3 brothers in Christ Jesus who are at Colossae: Grace to you and peace from God our Father 4. We give thanks to God and the Father of our Lord Jesus Christ 5, always praying for you (when we pray for you), hearing of your faith 6 in Christ Jesus, and the love that you have for all the saints, because of the hope 7 that is stored up for you in heaven: which you heard about in the word of truth 8 (concerning which you had previously heard through the truthful message) of the gospel, which has come to you, just as it is also in the whole world, and is bearing fruit, and growing 9, just as it has also done among you since the day 10 you heard and understood the grace of God in truth (through the truth), just as you learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ Jesus on your behalf, who also made known to us your love 11 in the Spirit.

Therefore we also 12, from the day we heard this, do not cease praying and asking for you, that you may be filled with the knowledge of his will [page 273v] in all wisdom 13 and spiritual understanding (knowledge, recognition), so that you may walk in a manner worthy 14 of God, fully pleasing to him, bearing fruit in every good work, and growing in the knowledge 15 of God, strengthened with all power 16 (corroborated with strength) according to the power 17 of his glory, for all endurance 18 and patience: with joy giving thanks to God 19 the Father, who made us worthy 20 (suitable) for a share (to participate) in the inheritance of the saints in light, who rescued us from the power of darkness, and transferred us into the kingdom of the Son of his love 21 (that is, his beloved Son), in whom we have redemption 22 and the forgiveness of sins, who is the image 23 of the invisible God, the firstborn 24 of all creation: because in him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions, whether principalities or powers, all things were created through him and in him: and he is before all things 25, and in him all things 26 hold together.

And he is the head 27 of the body, the church, he who is the beginning 28, the firstborn from the dead, so that he himself might hold first place in all things: because it pleased God 29 that all the fullness should dwell in him: and through him to reconcile 30 all things to himself (toward himself), making peace by the blood 31 of his cross, whether things on earth or things in heaven.

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Colossians 1:1–2

The Authority of the Church and the Apostle

1 An apostle of Jesus Christ. (Col 1:1) This inscription, as in the other epistles, makes Paul’s office or function clear, so that we may know that what he teaches is the word of God. In the same way, Paul, Moses, and the other prophets introduce their messages with words like: “He has spoken,” “Thus says the Lord,” [page 274r] “The mouth of the Lord has spoken,” and the like. Thus Paul indicates that he was not made an apostle by human election, but was called to this function by a divine voice. Therefore, just as God wanted the Israelites to believe Moses, so he wants us to believe Paul when he teaches the gospel. And just as Moses testified by miracles that he was sent by God, so the miracles Paul performed testified that he was sent by God. Therefore, the rule must be kept concerning Paul and the church itself: “He who hears you, hears me” (Luke 10:16). It is safe, then, to believe the doctrine of Paul and the church, just as we would a divine voice clearly speaking from heaven. This epistle is a summary of the one he wrote to the Ephesians.

2 By the will of God. (Col 1:1) He is not like the false apostles, who thrust themselves into preaching and teaching uncalled. As Jeremiah 23:21 says: “I did not send the prophets, yet they ran; I did not speak to them, yet they prophesied.” O Paul, you who discharge this office of apostleship by the will of God, what do you preach? Namely, that we have been brought to the Father through his Son Jesus Christ, and have been freed from Gentile and Jewish traditions.

3 To the saints and faithful. (Col 1:2) Those who are believers and Christians.

[Diction: Colossae] COLOSSAE (colossus), a city of Phrygia, which is in Asia Minor, not very far from Hierapolis and Laodicea, as Paul also mentions in this epistle. Concerning Colossae, see Pliny, book 6, chapter 22 (Pliny the Elder, Natural History 6.29), and Strabo’s Geography, book 10 (Strabo, Geographica 12.8). Also Theophylact, who says: “Colossae is a city of Phrygia, which is now called Chonæ.” Nor are they Rhodians, as some suppose on account of that noble Colossus which is commemorated among the seven wonders of the world.

With Christ We Have a Father

4 From God our Father. (Col 1:2) Here he calls God “our Father,” whom a little later he calls the Father of Christ. Therefore, we have a common Father with Christ. Consequently, all things are ours through Christ, by whose grace and merit we have been designated children of God.

Colossians 1:3–8

5 Of our Lord Jesus Christ. (Col 1:3) Christ is our Lord, not the angels who serve him.

Love

6 Hearing of your faith. (Col 1:4) He says “hearing” because Paul had not visited the Colossians. Rather, they had heard the gospel from Epaphras, as is stated in this chapter. And they already had Archippus as their apostle or pastor, as is taught at the end of this epistle. Paul uses a proper distribution in this passage, saying: “faith in Christ Jesus, and the love you have for the saints.” For by faith we love God (Heb 11:1, 6). And knowing him, we subsequently cling to him with that living faith, and we are justified. He uses “love” in this place for almsgiving and the sharing of present goods.

The Reward from Laboring in the Gospel

7 Because of the hope that is stored up. (Col 1:5) We must labor in the gospel with the expectation of future blessedness. For God himself will open to us, once we are justified by Christ’s merit, the outstanding treasury stored up for us after we depart this life. It is because of this hope that we must persevere in purity of life, beneficence, and innocence. [page 274v]

Why the Gospel is Called the Word of Truth

8 In the word of truth. (Col 1:5) The gospel is called the message and word of truth, not only because it is true in itself, but much more because it makes people truthful, and fashions their hearts to be like it. Otherwise, without the gospel, every person is a liar. For the gospel expresses the knowledge of God’s grace and mercy through Christ. And he adds, “which you heard in truth” (Col 1:6). To hear and know the grace of God in truth is not to hear in vain, nor to know and read about gospel grace in vain. Rather, the promises of God are understood by faith, and with this faith and understanding the Spirit of God imbues and saturates our hearts so that the gospel may bear fruit in us. If it is truly in us, it cannot be without fruit. For the seed that fell on good soil brought forth fruit, some a hundredfold, etc., as in the parable in Matthew 13:8.

9 Is bearing fruit and growing. (Col 1:6) It bears fruit, indeed, in works; it grows from the continuous multitude of believers admitted to the faith. When trees are firmly established with deeper roots, they produce more abundant fruit.

10 Since the day. (Col 1:6) We must supply the thought: the gospel is bearing fruit and growing since the day that you recognized the gospel truth through Epaphras, with signs and wondrous works, by God as the author.

11 Your love. (Col 1:8) That is, the spiritual goodwill with which you are disposed toward me: not carnal, not feigned.

Colossians 1:9–14

12 Therefore we also, from the day. (Col 1:9) This is a prayer, in which he prays first that a very rich or complete knowledge of the divine will might be granted to them; second, that they might bear good fruit; third, that they might endure the cross, and in the cross learn of God’s presence and goodwill toward them.

Wisdom. Prudence.

13 In all wisdom, etc. (Col 1:9) Because they were being severely deceived and circumvented by philosophers, he says, “I would like you to learn the truth thoroughly in the wisdom of the Spirit, not in human doctrine.” Wisdom, therefore, means knowing the things that belong to God (Eph 1:17): “That the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation.” Prudence, however, means knowing how to beware of whatever is opposed to this wisdom: that is, all the traps and tricks of the adversary. He calls this spiritual understanding “prudence” here.

14 So that you may walk in a manner worthy of God. (Col 1:10) Live, and pass through the course of this life, as befits children of God. To walk in a manner worthy of God is to live in such a way as to please him in all things, and to strive with every effort to live a life worthy of a Christian. [page 275r]

Things the Pious Must Meditate Upon

15 Growing in the knowledge of God. (Col 1:10) We must always think about God, who will illuminate our hearts and open to those who knock. Consider and acknowledge what has been promised to faith, how great the power of his glorious majesty is, how long the human race has sustained this expectation, and how merciful and kind he is, who died for our sins and rose again for our justification. Whoever meditates on these things does not decrease, but grows in piety.

16 Strengthened with all power. (Col 1:11) Based on the Greek text, this passage is explained as follows: “Made powerful with all power,” or “growing strong with strength.” Or, “may you be established with all power, and be stronger against temptations and persecutions themselves, so that your mind may not grow dull or despair in the midst of them.”

The Power of Divine Glory

17 According to the power. (Col 1:11) Of his brightness, that is, of his glory. Very elegantly he explains that the basis for the power to endure all things is the power of divine glory. For divine glory has the greatest power to enable us to endure all things: indeed, it is this that made all the martyrs.

The Duty of the Afflicted

18 For all endurance and patience. (Col 1:11) What he said about “growing in the knowledge of God, etc.” pertains to afflictions. For in affliction he commands us to perceive why it pleases God that we are afflicted. For we must be conformed to the image of his Son. Second, he commands us to expect help from God, according to the verse: “All who look to you shall not be confounded” (Ps 25:3). Third, he says, “Strengthened with all power”: that is, God strengthens believers in affliction through the Holy Spirit. Fourth, he demands patience: for both words, “endurance” (patientia) and “patience” (longanimitas), signify tolerance. But he adds, “With joy”: that is, the heart must not be angry with God. This is an extremely rich comfort, to know that God demands patience in adversity, and indeed patience joined with joy. Human reason does not grasp this; this does not enter into the heart of a person. Therefore, power is at work in us, not only that we might believe, but also that we might suffer for the gospel, and do so with joy and a free spirit. For God does not afflict us because he hates us or wants us to perish, but because he wants us either to be corrected or to endure once we are corrected, and he wants us to believe in affliction that he will bring us help. And he commands us to seek help from him, as is found in many Psalms.

19 Giving thanks to God. (Col 1:12) This is an amplification of the congratulation in which he describes the gospel: that is, the greatness of the power [page 275v] and mercy shown to us through Christ, just as in Ephesians 1:3: “Blessed be the God, etc.”

The Knowledge of Christ is Light. Where Christ is Absent is Darkness.

20 Who made us worthy. (Col 1:12) That is, he made us suitable to be among the saints and dwell with them, so that we might share in the inheritance of the saints, which is in light, that is, in the knowledge of the gospel. Conversely, where this knowledge of Christ is not present, there is darkness and error. 2 Corinthians 4:3–4: “And even if our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ.” And Ephesians 5:8: “For at one time you were darkness, but now you are light in the Lord.” The kingdom of Christ is the kingdom of light; the kingdom of the world is the kingdom of darkness. Christ is the light of the world; the devil is the blinding of the world.

21 Of the Son of his love. (Col 1:13) This is a Hebraism: “a vessel of election” for “an elect vessel,” “a son of perdition” for “a lost son,” “the son of his love” for “his beloved Son.”

22 Redemption, etc. (Col 1:14) The Greek manuscripts have this reading: “Redemption through his blood, the forgiveness of sins.” Ambrose (Ambrosiaster, Commentary on the Pauline Epistles) seems to have read it this way as well, except that he does not have “through his blood” here. Many read it without the conjunction, and explain it by apposition. He explains the means by which we have been claimed for the communion of the saints, introducing Christ, through whom we have redemption, that is, the forgiveness of sins through his blood. For he washed us from our sins in his own blood (Rev 1:5). You can read more about these things in Romans 3:21–26 and 6:1–11, Hebrews 9:11–14 and 10:1–18, and 1 Peter 1:18–19 and 2:24.

Colossians 1:15–20

The Invisible God

23 Who is the image of the invisible God. (Col 1:15) “Invisible” refers back to the genitive “of God” (Dei). According to the natural powers of any creature, God cannot be seen, not even by spiritual and angelic substances. He is seen, however, by the blessed, who have been made solid in the light of glory, as the Scripture says: “In your light we shall see light” (Ps 36:9). And it is written by John: “We shall see him as he is” (1 John 3:2). He is called the “Image of the invisible God” because the Son received invisible deity from the Father. The Son himself is the image, who is consubstantial and coequal with God the Father. These matters are treated more extensively in speculative theology.

Christ the Firstborn

24 The firstborn of all creation. (Col 1:15) With an amplification, he extends his point even further, showing that Christ is the head and the beginning everywhere, [page 276r] whether you consider the works of creation or the works of recreation and redemption: there he is the firstborn, begotten before every creature; the author and Lord of every creature, the head of the body of the church. Because it so pleased the Father that all things should be in Christ: through whom, just as all things were created, so too do the lost live again. If all things that were created were created through him, then he was not a creature.

[Diction: Firstborn] FIRSTBORN. In sacred literature, someone is not called “firstborn” (primogenitus) because he has others born after him, but simply because he was born first, and no one was before him.

[Reconciliation: The Image of God vs. Seth] PAUL says that the Son is the image of God, that is, consubstantial with God the Father. Why, then, does Scripture say elsewhere that Seth bore the image of Adam, who nevertheless is not consubstantial with Adam? We must say that images fashioned by the artifice of human beings are dissimilar to their substance, but those that are images by nature are entirely conformed to their substance, and equal.

25 And he is before all things. (Col 1:17) He is before all the sons of God in this way, because he alone was born of God the Father, certainly from the unbegotten substance of God.

26 And in him all things hold together. (Col 1:17) They hold together in him, because without him they are nothing.

27 And he is the head. (Col 1:18) Christ is the primary head of the church, because he is its founder, savior, and redeemer.

Christ the Beginning

28 The beginning. (Col 1:18) The beginning of all things, or the beginning of the resurrection. In 1 Corinthians 15:20, 23, Christ is called the firstfruits of those who have fallen asleep, through whom is the resurrection of the dead, just as death came through Adam. He was glorified first in the resurrection, so that he might glorify us by his resurrection.

29 Because it pleased God that in him. (Col 1:19) God the Father willed that all the fullness and perfection of deity should dwell in the Son. Because the Son is equal to God his Father and to the Holy Spirit. Not that he only then first received something he did not have before. For he said in John 5:26: “For as the Father has life in himself, so he has granted the Son also to have life in himself.” Again, in John 17:5: “And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” By this formula of speech, Paul shows that Christ is God. For (as Ambrose (Ambrosiaster) says) when we say that he has all that power and fullness, that is to be perfectly God. For he who does not have all these things is not God. Therefore, the Father willed that all fullness be sought from him, in whom alone are all the things of true salvation.

30 And through him to reconcile. (Col 1:20) That is, by his own work he procured this salvation for us, meaning that he reconciled humanity to himself, and thus reconciled, he reconciled us to the Father. Declare, therefore, that what belongs to the Father belongs in common to the Son.

Making Peace for All Things Through the Blood

31 Making peace by the blood. (Col 1:20) Is there reconciliation? Therefore there was enmity. Has peace been entered into? Therefore there was war. And Jesus Christ took away both the enmities and the war, made for us the sole sufficient sacrifice for the satisfaction of the human race and of that bond of Adam by which he made himself and his descendants subject to death. [page 276v] 1 Timothy 2:5; 1 John 2:1–2. Peace has been made in heaven, because God is now placated toward us and has become our Father, forgetting our transgressions, guiding and preserving us, as Malachi 3:17 says. But peace has been made on earth, because we in turn love God, and believe in God, and trust in his mercy, and because of him we love one another, and forgive one another.

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Colossians 1:21–29

And you, who were once 1 alienated and enemies in your mind (understanding) in evil deeds: but now he has reconciled you in the body of his flesh (his own) through death, to present (so that he might present) you holy and immaculate (blameless) and irreproachable before him: provided that you remain grounded in the faith, and steadfast, and immovable from the hope of the gospel that you heard, which has been preached in all creation under heaven, of which I, Paul, became a minister.

I now rejoice 2 in my sufferings for you, and I fill up 3 what is lacking of the sufferings of Christ in my flesh on behalf of his body, which is the church: of which I became a minister according to the stewardship 4 of God, which was given to me for you, to fulfill the word of God, the mystery that was hidden from ages and generations: but now has been manifested to his saints, to whom God willed to make known (to make known what are the riches) the riches of the glory of this sacrament (hidden mystery) among the Gentiles, which is Christ in you, the hope of glory, whom we proclaim, warning everyone who is perfect in Christ Jesus: for which I also labor, striving according to his working, which he works in me in power (through power).

Holy and Clean Through Christ

1 And you, who were once. (Col 1:21) [page 277r] Thus far he has taught that salvation came to humanity through one alone, Jesus Christ: now, demonstrating with emphasis and a rhetorical climax, he shows that this salvation applies to the Colossians themselves. First, he recalls to their memory what they once were. Almost identical words are found in Ephesians 2:1–3, 11–16. And you, when you were not only alienated from the true God, but were also enemies in your mind, that is, in your understanding, because you were corrupted both in mind and in deed. But God, who is rich in mercy, now has reconciled you in the body of his flesh through death, that is, in Christ himself, who died according to the flesh, and was made an atoning sacrifice for your sins, so that he might sanctify you from every transgression. And so that we might be irreproachable, that is, blameless before him. Provided, of course, that we remain in the gospel doctrine and are not moved away from Christ, the foundation once laid, but persevere steadfastly in that hope preached through the gospel. Paul boasts with great glory that he is a minister of this gospel preaching, which has pervaded the whole world, even its unwilling enemies (Rom 1:8).

The Sufferings of the Saints are the Sufferings of Christ

2 I now rejoice. (Col 1:24) Paul rejoices because by his affliction and suffering, or by his chains, he confirms the gospel to the Colossians and all the faithful; and by this image, that is, the cross, he commends himself as a minister of the gospel. “I suffer, indeed, and am tried by countless evils, but willingly and with joy. But I suffer these things for you, not because of my crimes, so that I may be an example to you, and so that you may recognize how exposed to the mockery of all are those who wish to live piously in Christ.” This pertains to what he was saying in 2 Corinthians 1:5–6: “For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer.”

3 And I fill up. (Col 1:24) Christ suffered, and all the saints suffer in imitation of Christ, according to that verse in 2 Timothy 3:12: “All who desire to live a godly life in Christ Jesus will be persecuted.” And it is certain that the saints who are going to suffer have not yet suffered, just as Paul had not yet suffered, since he was still going to suffer. Therefore, this is still lacking, because it has not yet been done, and it must be done. Now the afflictions of the saints are the afflictions of Christ, just as he cries out to Paul: “Saul, Saul, why are you persecuting me?” (Acts 9:4). You will find this passage explained amply below in the Conciliatio for Hebrews chapter 9. [page 277v]

The Mystery of God Revealed to the Saints

4 According to the stewardship. (Col 1:25) I was made a minister not according to a human stewardship, but a divine one, to preach the mystery of God: that is, the great acts and secrets concerning Christ, which were foreknown by no one but God, such as the incarnation of the Word of God, the calling of the Gentiles, and things of this kind contained in the sacred writings.

5 The riches of the glory. (Col 1:27) Namely, that God became man; that he died for us, and rose again for our justification; that he freely forgives sins; that we are co-heirs of the kingdom; that he makes us sit with him in the heavenly places. These are the riches.

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CHAPTER 2

He exhorts them not to be drawn away from the faith by the allure of words.

For I want you to know what a great struggle I have for you, and for those who are at Laodicea, and for all who have not seen my face in the flesh: that their hearts may be encouraged, instructed in love 1 (knit together, connected), and in all the riches 2 of the fullness (certain persuasion) of understanding (1 Cor 15:2), into [page 278r] the knowledge of the mystery of God, and of the Father, and of Christ Jesus, in whom are hidden all the treasures of wisdom and knowledge.

I say this 3 so that no one may deceive you with sublimity (probability) of speech. For though I am absent in body, yet I am with you in spirit, rejoicing and seeing your good order and the firmness (solidity) of your faith, which is in Christ. Therefore, just as you have received Christ Jesus the Lord, walk in him, rooted and built up (so that you may have your roots fixed in him, and be built up and confirmed in him) in him and established in the faith, just as you were taught, abounding in him in thanksgiving.

See to it that no one deceives you (plunders you, carries you off as prey) through philosophy and empty deceit: according to human tradition 4, according to the elements of the world 5, and not according to Christ 6. For in him dwells 7 all the fullness of deity bodily 8: and you have been filled in him 9, who is the head of every principality 10 and power: in whom you were also circumcised with a circumcision not made by hands 11 in the stripping off (while you strip off the body of the sins of the flesh through circumcision) of the body of the flesh: but in the circumcision of Christ, buried with him in baptism, in which you were also raised up through faith in the working of God 12 (And that is, together with him), who raised him from the dead.

Colossians 2:1–3

No One Should be Drawn Away from Christ

[Diction: Laodicea] LAODICEA. With its penult shortened, this is a city in Phrygia, or certainly on its border, on the authority of Ptolemy, and it is interpreted as “Justice of the people.”

Mutual Love is a Remedy Against Heresies

1 Instructed in love. (Col 2:2) Be joined in love and in the unity of the faith, and let all of you be of one mind. Come together not out of necessity and force, but in love and voluntarily. He says this on account of heresies, which produce divisions. In this passage, they say “instructed” (instructi) is put for “constructed” (constructi) and “joined together” (coniuncti); and it means compacted and connected, like the members of one body appropriately cohering among themselves. And when we cohere in love in this way, our hearts are encouraged, that is, they receive consolation; and this is the true sense of this sentence.

The Full Certainty of Understanding

2 And in all the riches of the fullness. (Col 2:2) The fullness of understanding, that is, of complete certainty. The conjunction shows the accumulated [page 278v] consolation for those who cohere in love. Then that preposition joined to the accusative denotes the approach to the full certainty of understanding, which completely removes hesitation. Certainty of understanding occurs when there is no doubt concerning the things that belong to the faith, and this is common and necessary for all Christians. For a person who is doubtful in faith is an unbeliever. Complete certainty comes from the testimonies of faith, whether external or internal. The riches of full certainty consist in the abundance of testimonies for the various arguments that are debated in the faith against heretics, who are driven to destruction by these riches. Therefore, those who cohere in love receive consolation, approaching all the riches of the full certainty of understanding: that is, the entire abundance of testimonies that fully certify the understanding in those things that belong to the faith. And this is explained by what Paul adds here: “Into the knowledge of the mystery of God, and of the Father, and of Christ Jesus” (Col 2:2). This is the progress of this certainty of understanding into the knowledge of the mystery, first of God, then of the Father, then of Christ, then of Jesus. “God” is the name of his nature; “Father” is the name of his person, etc. You have acknowledged God and the Father; now acknowledge the Son, and you will acknowledge him in whom are all the treasures of wisdom and knowledge. When he says “treasures,” he expresses the magnitude of wisdom; but when he says “all,” he asserts that nothing is unknown to him. Finally, when he added “hidden,” he claims that he and he alone has the knowledge of all things. Therefore, wisdom and knowledge must be demanded from him. God gave his Son for us, our Lord Jesus Christ, in whom he has set forth every perfection, wisdom, and knowledge for us, so that, approaching him as an inexhaustible treasure and a perpetual spring of living waters, we may ask and draw as much as is sufficient for true wisdom and salvation.

Colossians 2:4–7

Natural Philosophy is Not Condemned, but Vain Philosophy is Prohibited

3 I say this, so that no one. (Col 2:4) This is an exhortation following the definition of the gospel, in which he commands them to beware of those things that corrupt Christian doctrine. Just as a physician, after handing over a remedy, also warns against things that harm one’s health. Moreover, Paul makes a certain comparison of Christian righteousness with carnal righteousness, which does not grasp these mysteries at all; on the contrary, to it they are foolishness. Paul does not condemn philosophy here insofar as it is the science of speaking and of natural things and civic morals, as long as it affirms and teaches concerning natural things and civic morals only those things that it grasps by certain reason. For it is a true and good creature of God. For who would condemn the judgment of a pure philosopher, or of anyone else illumined solely by the law of nature, who judges that no one should be harmed, that gratitude must be shown for good deeds, that magistrates must be obeyed, and similarly concerning other things? Therefore, when Paul says, “So that no one may deceive you, etc.,” it should not be taken to mean that the philosophy that teaches the natures of bodies or civic morals is empty. For he does not forbid numbering or measuring bodies; he does not forbid building, or painting, or healing bodies, or exercising judgments. In fact, because you hear that these are gifts of God handed down to nature, you ought to receive this philosophy all the more honorably, which God gave to provide safeguards for life. For God wants us to work, and those who know remedies for diseases and how to govern republics live more comfortably than barbarians. But Paul forbids us from being deceived by the allure and sublimity of words, namely by ornamentation, pleasantness, and a certain elegance of speaking. For what if someone presents things that are very effective in persuading, but is himself entirely ignorant of the truth? This is truly nothing else but to rely on certain little traps, sophisticated quibbles, rhetorical arguments that seem probable, the specious disguise of human reason, and sophisms.

The Holy Spirit

Furthermore, Paul exhorts us from these things not to be deceived by philosophy, thinking that it has enough power to repel vices, and that our natural reason is sufficient without the Holy Spirit to obtain the things that make for our justification. We certainly need the Holy Spirit, who makes our hearts purer and guides us, lest we be cast headlong either by the infirmity of nature or by the devil, and dragged into manifest crimes. Therefore he promises the Holy Spirit, who transforms hearts, and rules and defends us (John 15:5): “Apart from me you can do nothing.” Romans 8:14: “Those who are led by the Spirit of God are sons of God.” But what kind of person someone is, and to what ruin he rushes when abandoned by God, is shown by the example of Saul.

[Reconciliation: Deception is Manifold] JACOB is commended, who deceived his father Isaac, and yet here Paul says, “See to it that no one seduces you.” There is a certain kind of deceiving that is deceptive and fraudulent, and this is prohibited by every law. And there is another kind of deceiving, more upright, however, and not fraudulent, which Isaiah mentions (though actually found in Jer 20:7): “O Lord, you have deceived me, and I was deceived.” Of this kind also was that instance when Jacob was seen to have deceived Isaac, which deception should by no means be called fraud, but a certain dispensation, says Theophylact.

[Reconciliation: Eloquence is Not to be Condemned] PAUL seems to condemn eloquence, saying, “Through philosophy and empty deceit.” Likewise, “Let no one deceive you with sublimity of speech.” Yet Cyprian, Gregory of Nyssa, and others were extremely eloquent, and their writings are held in high regard even among the saints. He condemns a certain empty disguise of speech, not eloquence, which explains thoughts clearly and with a certain dignity. Nor, as many think, does eloquence seek the empty pleasure of the ears: rather, it serves utility or necessity. For whenever people must be instructed about very obscure matters in courts or in councils, should we not judge him worthy of the highest praise who brings light to an obscure [page 279r] cause, who leads the judges and the people as if they were present at the event, so that they can judge rightly and determine what is in the public interest? Nor should Paul’s statement be taken to mean that the philosophy that teaches the natures of things or civic morals is empty, as we taught above in this chapter.

Colossians 2:8

Human Tradition

4 According to human tradition. (Col 2:8) He calls a human tradition a certain private little precept, not established for the edification of the body of Christ, such as that Pharisaical one concerning making an offering at the altar while neglecting one’s parents. Therefore, this passage does not condemn the precepts of the church.

The Observations of Days are Refuted. The Elements of the World.

5 According to the elements of the world. (Col 2:8) He refutes the observations of days and times. He calls the elements of the world the Sun, and the Moon, the stars, and the like, in which philosophers superstitiously observe many things. He does not condemn what excellent physicians sometimes observe in curing [page 279v] diseases. For there are certain distinctions of times to be observed in healing, as can be seen from the Aphorism of Hippocrates: It appears that there are some powers of the stars in affecting bodies and tempering the qualities of bodies which must be observed by a physician. Nor is that observation of times superstitious, just as it is not a superstition—but a divine ordination—to sow in winter or spring, to reap in summer, to forbid wine to someone with a fever, and the like. Paul does not condemn that philosophy which affirms nothing unless it is perceived by certain reason or experience, but rather that vain and superstitious philosophy which is “not according to Christ”: that is, which opposes Christian piety and faith. Alternatively, he calls the elements the ceremonies of the law, as is noted in Galatians 4:3, 9.

6 Not according to Christ. (Col 2:8) The observances of the elements and vain, empty human traditions are not in accordance with the will of Christ, for Christ is not served by them.

Colossians 2:9–12

The Fullness of Deity in Christ

7 For in him dwells. (Col 2:9) You ask: Why are we brought to completion through Christ? Because the entire fullness of deity dwells in Christ: that is, because God is in Christ, and Christ is God, therefore he both satisfied for sin, and blots out sin, and abolishes eternal death, and sanctifies those who believe in him. Just as it is also said in 2 Corinthians 5:19: “Because God was in Christ reconciling the world to himself, not imputing their trespasses to them.” And not only is God in Christ, but the deity itself is united to humanity with that union by which God is truly man, and man is truly God. And for this reason it can be said that Paul pronounced: “For in him dwells all the fullness of deity.” God is not in the other saints in this way and by this union, in whom he is spiritually moving, prompting, and governing them, as is said in Romans 8:14. But in Christ is the deity itself and all the power of his deity, which is why he said “all the fullness,” or power.

God Dwells Bodily in Christ

8 Bodily. (Col 2:9) The ceremonies of the Mosaic law were shadows of Christ and of our justification, signifying only the promised righteousness. But Christ is not a shadow; rather, he is the truth, our justification, and our sanctification. When you have Christ, you truly have God, not in figures. And this is what he means by “Bodily”: that is, truly, not in a shadowy way, so that you distinguish “body” here not against “spirit,” but against “shadow,” as is said below: “Which are a shadow of things to come, but the body belongs to Christ” (Col 2:17). Someone interpreted “Bodily” as meaning according to substance in him, and not according to energy alone. Or “bodily,” that is, in a body, for God is man. The first interpretation appeals to me more. [page 280r]

9 And you have been filled in him. (Col 2:10) That is, in him you lack nothing: therefore you seek anything outside of him in vain. Everywhere Paul strives to show us closer to Christ, such as when he says elsewhere that we are seated in the heavenly places, buried with him, co-heirs, partakers, and raised with him. Recognize how much more the Son of God, having become man, has enriched us.

10 Who is the head of every principality. (Col 2:10) Since Christ is the prince and Lord of all the angels, do not expect your salvation from angels, but acknowledge the author of your salvation, who is superior to the angels.

Circumcision and the Fruits of Baptism

11 With a circumcision not made by hands. (Col 2:11) Which is done by the Holy Spirit. “In the circumcision of Christ”: that is, the cutting away of all sins through Christ. “In the stripping off of the body of the flesh”: that is, in the cutting away of the fleshly part from the body. In baptism (Ambrose (Ambrosiaster) says) they are buried with Christ, and they rise through the faith of God, in whom they believe, that following the example of Christ he will raise them from the dead. For there the old man is laid aside, and the new is taken up; he dies to sins, so that he may live for righteousness; he renounces the elements, so that he may be united to Christ, holding the pledge of the future resurrection, following the example of the Savior, who rose from the dead. Here, therefore, Paul admonishes them to persevere in renouncing the pomp and illusions of Satan.

12 Through faith in the working of God. (Col 2:12) By “faith in the working of God,” he means living faith itself, through which God works toward us and in us. For faith is a gift and power of God (Eph 2:8).

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Colossians 2:13–23

The Defectiveness of the Jewish Ceremonies

And you, when you were dead in your trespasses and the uncircumcision (Through trespasses and uncircumcision) of your flesh, he made alive together with him: forgiving you all your trespasses, wiping out the handwriting 1 of the decree that was against us, which was contrary to us (which was contrary to us through decrees), and he took it out of the way, nailing it to the cross 2: and stripping the principalities and powers, he exposed them confidently 3 (he displayed them), openly triumphing over them (over them) in himself.

Therefore let no one judge you 4 in food or in drink, or regarding a festival day 5, or a new moon (New moon), or sabbaths, which are a shadow of things to come, but the body is Christ’s 7. Let no one seduce you 8, willing (intercepting the prize, or intentionally changing the goal) in humility 9 and the religion (Superstition) of angels, walking in things he has not seen 10, vainly puffed up by his fleshly mind (By his mind), and not holding fast to the head, from whom the whole body, supported and joined together (Compact) by its joints and ligaments, grows with the growth 11 of God (Or to the greatness that God gives).

Therefore, if you died 12 with Christ to the elements of this world: why, as though still living in the world, do you make decrees? (Are you bound by decrees? Are you enervated by decrees?) “Do not touch, do not taste, do not handle”? These things all lead to destruction by their very use, according to the commandments and doctrines of men, which have an appearance indeed of wisdom in superstition and humility, and not sparing the body, but are of no value in satisfying the flesh.

All these things perish by abuse. Which indeed have the words of wisdom, or, which in word only have the appearance of wisdom, through superstition and lowliness of mind and the harming of the body, not through any honor for the satisfying of the flesh.

Colossians 2:13–15

Christ Wiped Out the Handwriting of the Decree

1 The handwriting of the decree. (Col 2:14) The handwriting of the Mosaic profession was removed and abolished by the evangelical decree of faith. Or, he not only canceled that handwriting, or bond, by which Adam made himself and his descendants liable through the eating of the forbidden tree (as the decree and judgment of God said, Genesis 2:17: “But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die”), since vestiges of the old obligation would remain; but he also wiped it out and obliterated it, covering whatever was contrary to us and from which the action could be reborn. And not content with this, he tore and lacerated the handwriting, taking it out of the way, and [page 281r] nailing it to the cross, upon which he paid what we owed on our behalf, and turned the offering of death into a covenant of eternal salvation.

[Diction: Handwriting and Signatory] CHIROGRAPHUM. In Latin, a hand-inscription or a note (syngrapha) that you write with your own hand. Chirographa are things we have pre-written in pledge to someone. Asconius says that they are called chirographa because only the things that have been transacted are usually written in them. From this, a “signatory” (chirographarius) is used by jurists for a person who has written by his own handwriting (chirographo) in a ledger that he is a debtor.

The Custom of Triumphing. What it Means for the Handwriting to be Nailed to the Cross.

2 Nailing it to the cross. (Col 2:14) He alludes to the custom of erecting trophies, and from there he draws his metaphor. For it was the custom in those places where enemies had been overcome to erect trophies, that is, columns or arches, upon which they wrote or painted the deed that was done. Thus Paul says that Christ nailed the handwriting to the cross, that is, he erected a trophy as it were, upon which he wrote or painted his victory. Moreover, that figure of speech means nothing else except that Christ conquered, and made that victory known openly to all nations through the resurrection, and through the Holy Spirit. For the handwriting to be affixed to the cross means that sin or death was crucified or abolished. We see that Paul used this personification elsewhere, in Romans 7: “Concerning sin, he condemned sin” (Rom 8:3). Likewise, “O death, I will be your death” (Hos 13:14; 1 Cor 15:55), and Ephesians 2:16, “Killing the hostilities by the cross.” He not only wiped out the handwriting, but also took it out of the way: that is, he brought it about that that handwriting would appear nowhere.

To Expose

3 He exposed them confidently. (Col 2:15) That is, he put the demon himself to shame, and did this openly, that is, before the eyes of everyone. Origen in his 4th Homily on Exodus, or certainly his translator, explains the force of this word. Those, he says, whom Christ is said to have exposed at his coming, he led as captives, and triumphed over them on the wood of the cross. When he added, “Stripping the principalities and powers,” he shows that the power of darkness was exposed, or displayed with reproach, and led in triumph, signifying also that the gospel is preached in the whole world, as he says, “The Holy Spirit will convict the world concerning judgment, because the ruler of this world is judged” (John 16:8, 11).

Colossians 2:16–17

4 Therefore let no one judge you. (Col 2:16) He adds an epilogue concerning the ceremonies and the Mosaic polity. Since Christian righteousness is mortification and vivification, the observation of the ceremonies of Moses is therefore not to be demanded in drink and in food, in the new moon, and the like, since those things were a shadow, the body and truth of which is Christ. Concerning the distinction of foods, read Leviticus 11:1–47. Concerning festival days, Leviticus 21:1–24. Concerning new moons or the start of the lunar month, Numbers 28:11–15. Concerning the Calends of the Gentiles, you can read in Macrobius, Saturnalia, book 1, chapter 15 (Macrobius, Saturnalia 1.15).

5 Or regarding a festival day. (Col 2:16) He said this because they did not dare to observe everything. For although they kept the sabbaths, they did so rather negligently, since they primarily followed Christian rites. By sabbaths he understood the various Jewish holidays themselves, but not the [page 281v] true sabbath instituted from the beginning of the world, founded in the love of God and neighbor, which is perpetual.

[Diction: New Moons] NEW MOONS (Neomeniae) were the beginnings of the months and solemnities instituted according to lunation (as they call it): that is, when the moon, set ablaze with new light, rises for them. God perhaps wanted to keep them away from the calends by the new moon, so that they would not institute sacred rites to the moon or to Juno. If you do not know the composition and etymology of the name “neomeniae,” νέος means new, and μήν or μηνός is moon or month.

The Ceremonies of the Law Were Types of Christ

6 Which are a shadow of things to come. (Col 2:17) The law does not justify, nor do the ceremonies. What then were the ceremonies? Types of Christ. For example, the Passover signifies the death of Christ; the Ark, the church; the Mercy Seat, Christ, who was to placate the Father for us. Or to put it this way: the law is a shadow of things to come, that is, the whole law was given not to justify, but to signify the justification that was promised through Christ. And when the ceremonies were performed, they did not justify, but they admonished concerning the promised justification. Thus David, Samuel, and similar men were justified, not because they performed ceremonies, but because they believed in the future Christ, in whom justification was promised. Someone might say: What need was there, then, for so many laws and ceremonies? We must answer: God chose a certain specific people, among whom he would reveal himself to the world, to whom he would hand over his word, where Christ would be born, and where testimonies would stand concerning the Christ to be born, as Paul teaches in Romans 3:1–2 and 9:4–5. Therefore God established a certain polity and a physical kingdom until the coming of Christ, and he wanted it to be possible to distinguish them from other nations. For that reason he assigned them peculiar rites. Indeed, a polity cannot exist without many laws.

A Polity Cannot Exist Without Laws. The Body of Christ.

7 But the body is Christ’s. (Col 2:17) This passage can be read in two ways. First, like this: those things are a shadow, but the body itself, that is, the truth, belongs to Christ. Secondly, like this: “The body of Christ, let no one deceive you,” so that you refer “the body” to the faithful, who are the members of Christ, so that the sense is: “But as for you, who are the body of Christ, let no one turn you aside from the prize you have begun to merit by believing in him.” And this sense is approved by Augustine in his epistle to Paulinus (Augustine, Epistle 149 to Paulinus of Nola).

Colossians 2:18–19

8 Let no one seduce you. (Col 2:18) Let no one defraud you of your rewards or prizes, says Jerome in his Questions to Algasia, question 10 (Jerome, Epistle 121 to Algasia, q. 10). Because it happens that whenever the victory belongs to one person, the prize belongs to another.

9 Willing in humility. (Col 2:18) As if to say, an affecter of humility and of a certain feigned religion.

Proud and Haughty People

10 Walking. (Col 2:18) Stepping into things he has not seen. Jerome, in the passage just cited, says, “Strutting haughtily,” and this is said metaphorically from tragic boots (cothurni), since this kind are called ἐμβάδης, because those who play a king or a god walk aloft in them. So these people, with their fabricated life, seem to lead an angelic life, yet they secretly live a Sardanapalian one. They are [page 282r] vainly puffed up by their mind, because they do not hold fast to the head, that is, Christ, from whom the body is connected: therefore they are not of the body. There were those who tried to turn the weak away from the gospel through the superstition of angels, urging excessive authority for the angels by whose ministry the law was given, in order to persuade them that the law must be observed. Or they boasted of certain visions of angels and spirits, which they proposed as heavenly oracles. Well known from the histories of the Gentiles is Sertorius’s doe, which he proclaimed was a gift sent to him by Diana, through which he was instructed about hidden things. Well known too is Numa Pompilius’s nymph Egeria, from intercourse with whom it was believed he brought forth certain divine secrets to the people. And with what illusions, specters, secret conversations with the divine, and responses the most foul impostor, that Arab Muhammad, the most wicked false prophet and the mystery of iniquity himself, maddened the Persians and Arabs, would require a long narration.

11 Grows with the growth. (Col 2:19) This is a Greek figure of speech, as if you were to say, “He lives a life,” “he rejoices a joy.” So in this passage, “Grows with the growth,” stands for “the growth increases,” “God gives it growth.”

Colossians 2:20–23

12 Therefore, if you died. (Col 2:20) If you died to your former, old life through baptism, why is it that, as if you were living, you want to serve the elements of the world: that is, to seek God’s righteousness in external things alone? In those things that were said—”Do not touch, do not taste,” and other things of this kind—they perish even in their very use: that is, they are consumed by being used. For he is speaking of food and drink, which are consumed by use and excreted into the latrine. When he says, “Do you make decrees?”, Paul implies that they are led by Pharisaical decrees and constitutions, deciding among themselves as though subjecting one another to rules like, “Do not touch a dead body, do not taste pork,” and the like.

Superstition

13 Do not touch. (Col 2:21) Paul attacks those who commended the law, calling Christians back from the gospel to the law and Judaism. For they say, “Do not touch this body, it is impure: if you touch it, you need washing.” “Do not taste this food, it is impure.” “Do not handle this thing, it is an abomination.” Therefore, he is speaking in this passage of food, drink, and other things that were prohibited by the Mosaic law. Paul excellently refutes those little Pharisaical precepts, which indeed have an appearance of wisdom in superstition, that is, feigned religion, and hypocritical humility.

14 In superstition. (Col 2:23) Which is empty religion.

Humility for Vile Abjection

15 In humility. (Col 2:23) St. Jerome notes this word as being used improperly here, [page 283r] since it usually sounds like a virtue elsewhere, but here it is a vice, by which someone thinks lowly and earthly things, and is of a cast-down mind, so that he allows himself to be led by the nose like a buffalo by those minute traditions and Mosaic precepts, having abandoned Christ.

Sects of Flagellants

16 And not sparing the body. (Col 2:23) This is put in place of “imparsimonia” (lack of thrift/sparing): that is, when someone does not spare something. Ambrose (Ambrosiaster) reads, “To the tormenting of the body.” For Paul is thinking of those who superstitiously lacerated or mutilated their bodies. Some remnants of this practice remain today among the Italians in the flagellants, against whom the excellent doctor Gerson wrote. Apuleius recounts many things of this kind in his Golden Ass. Paul does not condemn fasts and abstinence from foods on set days here, but rather a vain and superstitious religion that does not cling to Christ the head.

Honor, the Support of the Body

17 Not in any honor. (Col 2:23) By “honor” here he means the support of the body, according to the property of the Hebrew idiom, just as elsewhere, “Honor widows” (1 Tim 5:3). And, “Let the elders who rule well be considered worthy of double honor” (1 Tim 5:17).

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CHAPTER 3

Having Stripped Off the Old Self, the New Self is to be Put On.

Therefore, if 1 you were raised together with Christ, seek the things that are above (The things that are above, heavenly things. and below: set your minds on, care for), where Christ is sitting at the right hand of God: set your minds on the things that are above, not on the things that are on the earth. For you have died, and your life is hidden 2 with Christ in God. When Christ, your life, appears, then you also will appear with him in glory.

Therefore mortify your members 3 (Members to be mortified. Eph 5), which are upon the earth: fornication, impurity, lust (effeminacy), evil desire, [page 283v] and covetousness, which is the service of idols: on account of which the wrath of God 4 is coming upon the sons of unbelief (the unbelieving, the disobedient: In which, or among whom, supply: the unbelieving sons): in which you also once walked, when you were living in them.

But now you must also put away all these things: anger, indignation, malice, blasphemy (slander), and abusive speech from your mouth. Do not lie to one another: stripping yourselves 5 (after you have stripped off) of the old self with its practices, and putting on the new self, who is being renewed into knowledge (toward knowledge), according to the image of him who created him: where there is no Gentile 6 and Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free: but Christ is all and in all. (Rom 6:4; Eph 4:22; Heb 12:1; 1 Pet 2:1, 4:1)

Colossians 3:1–4

1 Therefore if you were raised together. (Col 3:1) The argument is from cause and duty. You have risen from the dead; therefore your status here demands another life, other morals. You have obtained a new life, and participate in the divine nature. Therefore your actions ought to be those that please God. Do not seek earthly things, by which you had incurred death, but heavenly things, by which you have obtained life, and by which you shall live.

2 Your life is hidden. (Col 3:3) Although you may now seem despised and inglorious, nevertheless many things are being preserved for you with Christ, your life, by which you will not only appear splendid and glorious, but will truly be so. If for the time being you seem deserted and abandoned by God, trust: because your righteous life lies hidden with God, that is, he guards it, ready to bring you help at the opportune time. Paul uses “to hide” for “to preserve” and “to guard”; it is a Hebrew dialect.

[Reconciliation: Repentance, a Second Plank After Shipwreck] THESE statements spoken by Paul do not seem to cohere with each other: “For you have died, and your life is hidden with Christ in God,” and “Mortify your members.” Because if that first mortification was the benefit of baptism, which brought destruction to the sin we had previously committed, but this mortification that is suggested to us in the present (when he says, “Mortify your members”) is by our will, which also wipes out sin after baptism. This mortification is repentance, which the Doctors call a second plank after shipwreck.

Colossians 3:5–8

3 Therefore mortify your members. (Col 3:5) Deny yourselves, carrying the cross of the Lord, who is your life, so that the members of the body of sin may not appear in you at all, but be extinguished: which are fornication, impurity, and the like. Galatians 5: “If by the Spirit you mortify the deeds of the flesh, you will live” (Rom 8:13; cf. Gal 5:24).

[Diction: Lust] LUST in Greek is pathos here, that is, a disease, or rather effeminacy.

Vengeance, the Wrath of God

4 The wrath of God is coming. (Col 3:6) On account of these sins enumerated by Paul, vengeance is accustomed to come upon people, which he calls the wrath of God. The verb “is coming” is in the present tense. [page 284r]

Colossians 3:9–11

The Old Self. The New Self.

5 Stripping yourselves of the old self. (Col 3:9) “Stripping,” that is, taking off, meaning “after you have stripped off,” is used for a past participle. Someone is called “new” not who restrains himself merely by reason, but who is renewed by the Holy Spirit, and in whom the Holy Spirit produces the fear of God, faith, hope, love, and similar good fruits. John 1:13: “They are born of God.” And chapter 3:5: “Unless one is born again of water and the Holy Spirit, etc.” And here he has defined it in this way, that the new self is the one who is renewed toward knowledge according to the image of him who created him. Paul seems here to be speaking of the image that belongs only to the new self. The image of God is wisdom, righteousness, holiness, and truth: when he stamps this upon us, we are the image of God. Thus he speaks in Ephesians 4:24: “Put on the new self, created after the likeness of God,” that is, in the likeness of God, “in true righteousness and holiness.” That is, he is righteous and pleasing to God; he is holy, that is, pure, with a purified heart, having mortified the flesh; he is truthful, that is, he speaks what is right, and he thinks truly and rightly about God. For the flesh by no means thinks truly, but rather dreams. But the spiritual person thinks and sees truly (2 Cor 3:18): “We, with unveiled face beholding the glory of the Lord, are being transformed into the same image, from one degree of glory to another,” and this happens when by faith he conceives of the magnitude of divine mercy and goodness.

6 Where there is no Gentile. (Col 3:11) In the newness that we have by baptism and regeneration, or when there is a new creation in Christ, there is no difference of nations, professions, or conditions, but Christ is all in all, regardless of what nation or condition they are of. That is, he is the basis of all actions, movements, gifts, and everything else pertaining to the new self, inasmuch as he is the head from which feeling and movement exist in all.

[Diction: Scythian] SCYTHIAN, because he is from Scythia, a barbarian region. Paul contrasts the Scythian with the barbarian: not that he is not a barbarian, but that compared to him, the other barbarians are not barbarians.

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Colossians 3:12–25

The Garments of Christians (Eph 6). All Things Must be Done for Christ.

Therefore, as God’s elect, holy and beloved, put on the bowels of mercy 1, kindness, humility, modesty, patience (Kindness, humility, modesty, patience), bearing with one another: and forgiving one another, if anyone has a complaint against another: just as the Lord (Christ) has forgiven 3 you, so you also must do. But above all these things, put on love, which is the bond of per-[page 284v]fection 4.

And let the peace of Christ 5 exult (be given as a prize, or attain or bear the palm) in your hearts, to which you were also called in one body: and be thankful 6. Let the word of Christ dwell 7 in you abundantly in all wisdom: teaching and admonishing one another (one another), in psalms, hymns, and spiritual songs, singing with grace in your hearts 8 to God, and whatever you do in word or in deed, do all things in the name of our Lord Jesus Christ, giving thanks to God and the Father through him.

Wives, be subject to your husbands, as is fitting, in the Lord. Husbands, love your wives, and do not be bitter (bitter) toward them. Children, obey your parents in everything: for this is pleasing in the Lord. Fathers, do not provoke your children to indignation: so that they may not become weak in spirit 9 (lose heart, or be cast down in spirit).

Slaves, obey your earthly masters in everything, not serving with eye-service, as people-pleasers, but in simplicity of heart, fearing God. Whatever you do, work at it from the soul, as for the Lord, and not for human beings: knowing that from the Lord you will receive the reward of the inheritance. Serve the Lord Christ. For he who does injury (acts unjustly), will receive back what he has done wickedly: and there is no acceptance of persons (respect) with God. (1 Cor 10:31; Eph 5:2; 1 Pet 3:8; Eph 6:1; Titus 2:9; 1 Pet 2:18; Wis 6:7; Rom 2:11)

Colossians 3:12–14

1 The bowels of mercy. (Col 3:12) He commands them to be merciful from the soul, and truly to be touched by the feeling of another’s calamity, just as Christ testifies by his tears that he pitied the people of Jerusalem. For this reason Isaiah also commands in chapter 58:7: “Do not despise your own flesh.” He signifies that we ought to be so affected and moved by the evils of others as by our own. Because [page 285r] we are all the same flesh.

Kindness. Humility. Modesty. Gentleness.

2 Kindness, humility. (Col 3:12) He teaches pleasantness of manners. This virtue of kindness is especially necessary for preserving private and public harmony. Humility is born from this: for whoever is kinder and instructed in excellent morals, it necessarily follows that he is also humble. This produces modesty, which means being agreeable, not harsh, not peevish, and able to forgive the mistakes of others. Thus even the Gentiles taught that friendships cannot last unless one person bears with the manners of the other, which are sometimes not very agreeable. To this pertains what they said: “You should know a friend’s manners, not hate them.” In the state, this virtue of modesty, or rather gentleness, is especially needed to preserve public harmony. For if the gentleness of some does not mitigate the wrath of others there, great upheavals often arise. Patience arises from this modesty, or rather gentleness, which is the gentleness of the soul, says the abbreviator of Chrysostom (Theophylact).

Love the Bond of Perfection

3 Just as the Lord has forgiven. (Col 3:13) That is, just as the Lord has pardoned you and forgiven the injury, so you also forgive one another.

4 The bond of perfection. (Col 3:14) Love is the bond of perfection, that is, it glues and joins the whole church together, so that the strong support the weaker, and the weak do not judge the stronger. Let each one willingly sustain and carry the burdens of the others, and let them cover and heal the mistakes of others, not publicly expose them. He alludes to the passage in Ephesians 4:16, where he says that the body of Christ is so joined together that each member helps the rest according to its measure. Just as in a constructed house, if the joints and ties that hold it together are missing, it will quickly collapse, so if love is absent, there will be nothing to produce perfection.

Colossians 3:15–25

The Impatient Complaints of the Afflicted. The Consolation of the Afflicted.

5 And let the peace of Christ exult. (Col 3:15) We can see many people every day bearing even light afflictions very impatiently, and complaining to themselves and grieving over their lot, their poverty, their adverse health, and similar troubles. Complaints of this kind proceed from a heart that either feels God does not care about our affairs, or is angry with God and accuses him of injustice for allowing the wicked to fare well and the good to fare badly, and for dealing cruelly with us and seeming almost to delight in our troubles. Examples of such complaints exist in the sacred histories (Exod 17:2–3). Isaiah prohibits this kind of complaining in adversity in chapters 8:17 and 30:15, 18, but commands us to trust in God and to ask him for aid and help. Thus Paul commands in this passage that peace be maintained toward God: that is, that peace reign and obtain the palm [page 285v] in our hearts. This means always perceiving that God does not afflict us in order to destroy us, but that he will bring help at some point out of his supreme goodness, even if assistance is delayed for a little while. Paul also commands that this peace be like a queen and directress of all our struggles. For he used the Greek word βραβεύειν, which means to direct a contest, or to bear the palm.

6 Be thankful. (Col 3:15) Jerome considers this word to stand for gracious and lovable. Paul indicates the way in which peace can remain among them, if they are courteous and kind toward all, and inclined to do good for all. Theophylact interprets it as thankful toward God: that is, mindful of what he was like toward us, so that we too may in turn be merciful toward our fellow servants.

7 Let the word of Christ dwell in you. (Col 3:16) Frequent handling of Christian doctrine is commanded in all wisdom, that is, in every virtue, which he calls wisdom. Just as David calls sin folly, such as that verse: “The fool says in his heart” (Ps 14:1). Likewise, “My wounds grow foul and fester because of my foolishness” (Ps 38:5). Or “in wisdom” means prudently. For it is not enough to handle the word of God unless you also handle it prudently; for unless you understand it rightly, you will fall into the greatest errors. The word “dwell,” which he said rather than “be in,” carries emphasis. For he wants us to make the doctrine of Christ entirely familiar and domestic to us by constant use.

8 In your hearts. (Col 3:16) It is not only to be sung with the mouth, and with grace, that is, with a certain spiritual pleasantness, but also in the heart, that is, with attention and diligence.

9 So that they may not become weak in spirit. (Col 3:21) That is, so that children may not lose heart if they experience fathers who are too harsh. The moral exhortations he writes in this passage he repeats from chapter 5 of Ephesians (Eph 5:22–6:9).

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CHAPTER 4

Exhortation to the Study of Piety.

Masters, provide for your slaves what is just 1 and equitable: knowing that you also have a Master in heaven.

Devote yourselves to prayer 2, being watchful in it with thanksgiving 3: praying at the same time for us also, that God may open a door for our message to speak the mystery of Christ (for which I am also 4 in chains), so that I may make it manifest, as I ought to speak.

Walk in wisdom 5 toward those who are outside, redeeming the time 6 (the opportunity). Let your speech always be gracious, seasoned with salt 7: so that you may know how you ought to answer each person.

Tychicus, a beloved brother and faithful minister, and fellow servant in the Lord, will make known to you all the things concerning me: whom I have sent to you for this very purpose, so that he may know the things concerning you, and encourage your hearts, together with Onesimus, a beloved and faithful brother, who is one of you: they will make known to you everything that is happening here.

Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (concerning whom you have received instructions: if he comes to you, welcome him), and Jesus who is called Jus-[page 286v]tus, who are of the circumcision. These are my only helpers (coworkers) in the kingdom of God, who have been a comfort to me.

Epaphras, who is one of you, a servant of Christ Jesus, greets you, always anxious (anxiously laboring) for you in his prayers, that you may stand perfect and full (complete) in all the will of God. For I bear witness to him that he has much labor 8 for you and for those who are in Laodicea, and those in Hierapolis.

Luke, the beloved physician, greets you, as does Demas. Greet the brothers who are in Laodicea, and Nympha 9, and the church (or congregation) that is in his house. And when this epistle has been read (recited, and below) among you, cause it to be read also in the church of the Laodiceans: and the one that is from the Laodiceans 10 (The one that was written from Laodicea), that it may be read to you. And say to Archippus 11, “See to the ministry that you received in the Lord, that you fulfill it.”

The greeting is by my hand, Paul’s. Remember my chains. The grace of our Lord Jesus Christ be with you. Amen. (1 Thess 5:17; Eph 6:18; 2 Thess 3:1; Eph 5:15; 1 Tim 4:1)

Colossians 4:1

Intolerable Servitude

1 What is just. (Col 4:1) He calls “just” what is owed to slaves by their masters. He mentions what is equitable, or equality, or fairness, so that masters do not treat one slave with delights and another unjustly, or so that they do not permit slaves to rule over other slaves, a thing which makes servitude intolerable. These things are clear from Ephesians 5 and 6.

Colossians 4:2–4

Necessary Things for Prayer

2 Devote yourselves to prayer. (Col 4:2) These things seem necessary to me in prayer: First, to know that it is God’s command that we pray. Second, to trust on account of his promises, and because God is faithful to his promises, that God will bring help, and that he hears our prayers. “Whatever you ask in faith, you will receive” (Matt 21:22), says Christ. Third, that the prayer should involve some certain need for which we demand that God take counsel. The fourth is to wait and not despair, even if God does not help us immediately, and to entrust it to God, so that in his wisdom he may determine when and how to bring us help. And so that we do not cease from praying, Paul says, “Devote yourselves.” Luke 18:1: “They ought always to pray and not lose heart.” Concerning these things, you should read what we wrote on John. [page 287r]

3 With thanksgiving. (Col 4:2) Thanksgiving means truly feeling that the good thing you have received comes from God, and proclaiming and confessing before everyone that you have been helped by heaven, so that others too may learn to trust God and glorify him. “I believed, and so I spoke” (Ps 116:10).

4 For which I am also in chains. (Col 4:3) It is uncertain whether he is speaking of his first imprisonment, when he came to Rome from Judea, or of other chains placed upon Paul in Rome.

Colossians 4:5–6

Walking in Wisdom. Those Outside are Unbelievers.

5 Walk in wisdom. (Col 4:5) Do not be a stumbling block to anyone, lest the name of God be blasphemed on your account among the Gentiles (as Romans 2:24 says), that is, among those who have not yet known the gospel of Christ and the truth of God. “Toward those who are outside,” that is, unbelievers.

Redeeming the Time

6 Redeeming the time. (Col 4:5) By your prudence, making good time out of a bad time. Prudently use the opportunity of time that is offered. “Time” in this passage means occasion or opportunity, which he wants to be bought at the expense of other things.

What is Signified by Salt (Mark 9)

7 So that it may be graciously seasoned with salt. (Col 4:6) As if you were to say: Let your speech always have grace, being seasoned with salt, so that we may understand the pleasantness and modesty in the conversations of Christians with Gentiles, but that it should be joined with wisdom. This can be applied to us, if ever we must deal with magnates, so that we do not provoke them with untimely slander and bitterness, and render them worse than they are; but by prudent moderation of speech, we might gradually lead them to better things, if they are wandering astray. Nor is it obscure that the word of God is signified by salt. Thus it was in the law that no sacrificial victim should be offered without salt, because good works cannot be done without the word of God. Therefore Christ also says in Mark 9:50: “Have salt in yourselves.” Paul adds here: “So that you may know how you ought to answer each person.” That is, lest you say all things to all people: you should say one thing to the weak, another to the perfect, another to unbelievers, another to believers, hard things to some, great things to others, and what he said above concerning himself: “As I ought to speak.”

Colossians 4:7–18

8 Much labor. (Col 4:13) Much zeal or much emulation.

Nympha, a Faithful Man

9 Nympha, and the… in. (Col 4:15) “And the church that is in his house”: that is, his domestic church. Blessed Ambrose (Ambrosiaster) thinks Nympha was a devout woman, as they call them, whose entire house was marked with the sign of the cross. But the Greek pronoun αὑτῇ added indicates that Nympha was a man, not a woman. Theophylact says, “Nympha was an outstanding man, who also had [page 287v] all the faithful in his household, and to such an extent that his house was called a church.” To the Greeks, Nympha sounds like bride, or daughter-in-law.

10 And the one that is from the Laodiceans. (Col 4:16) When he commands them to share this epistle to the Colossians with the Laodiceans, he teaches that what was transmitted to a specific group was written for all. Hence Tertullian says, “There is no difference regarding the titles, since when the Apostle wrote to certain people, he wrote to everyone” (Tertullian, Against Marcion 5.17). And when he adds, “And the one that is from the Laodiceans, cause it to be read to you,” it was expounded by some as though he wrote an epistle to the Laodiceans. But if the Greek text is examined carefully, you will easily recognize that Paul did not write “and the one that was written to the Laodiceans,” but rather the one that was written ἐκ λαοδικείας, “from Laodicea.” The Greek scholia think it was an epistle that some Laodicean had written to Paul, which contained something that pertained to the Colossians’ situation. Theophylact’s interpretation appeals to me more. For he understands this of the first epistle to Timothy, which it is agreed was written from Laodicea.

11 And say to Archippus. (Col 4:17) He commands that it be said to Archippus, the bishop of the Colossians: “See to the ministry, etc.” As if to say, the business delegated to you is not yours, but the Lord’s. See what province you have undertaken, for you are going to render an account of your stewardship to the Lord. He did not want to deal at greater length with this most vigilant bishop; Paul felt he had done enough by adding a spur to someone already running.

[Diction: Final Terms] COUSINS. Those who are born from two sisters, as if “consororini.”

HIERAPOLIS. A city of Phrygia; it is interpreted as “sacred city.”

CHURCH. In Latin, a congregation, gathering, or assembly; but I think “church” here is taken not for the universal gathering, but for the rest of his household, who were already Christian. For the Greek interpreters think Nympha was some magnate, because he had a church in his house.

NYMPHA. END.

The Epistle to the Colossians was sent from Ephesus, as the Latins say, or from Rome, according to the Greeks, by Tychicus and Onesimus.

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ARGVMENTVM EPIST. ad Colossenses.

Hortatur Paulus Colossenses, Phrygiæ, in Asia minore populos, ab Epaphra & Archippo in fide institutos, ne aliũ quàm Christum, suæ salutis authorem agnoscãt.

LOCI INSIGNES HVIVS EPISTOLAE.

1 Vnus Christus, angelis præfectus, primogenitus omnis creaturæ, nostræ salutis author credendus. Cap. I. II.

2 Superstitiones Iudaicæ, verbosæ philosophorum de elementis doctrinæ, & falsæ angelorum visiones, quibus illuduntur homines, & reprobantur. Cap. II. & III.

3 Paræneses morum Christianorum explicantur. Cap. III. IIII.

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EPISTOLA B. Pauli Apostoli, Ad Colossenses.

Gratios nos esse Christo docet, à quo omnia habemus. CAPVT I.

Paulus Apostolus ¹ Iesu Christi per voluntatem dei,² & Timotheus frater: iis qui sunt Colossis sanctis, & fidelibus³ fratribus in christo Iesu: Gratia vobis, & pax à Deo patre nostro 4. Gratias agimus deo & patri domini nostri Iesu Christi ⁵, semper pro vobis orantes, audientes fidem vestram ⁶ in christo Iesu, & dilectionem quam habetis in sanctos omnes, propter spem ⁷, quæ reposita est vobis in coelis: quam audistis in verbo veritatis ⁸ Euangelij, quod peruenit ad vos, sicut & vniuerso mundo est, & fructificat, & crescit ⁹, sicut & in vobis ex ea die ¹⁰, qua audistis & cognouistis gratiam Dei in veritate, sicut didicistis ab Epaphra charissimo conseruo nostro, qui est fidelis pro vobis minister Christi Iesu, qui etiam manifestauit nobis dilectionem vestram ¹¹ in spiritu. Ideo & nos ¹² ex qua die audiuimus, non cessamus pro vobis orantes, & postulantes, vt impleamini agnitione voluntatis eius

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in omni sapientia ¹³, & intellectu spirituali, vt ambuletis dignè ¹⁴ Deo, per omnia placentes, in omni opere bono fructificantes, & crescentes in scientia ¹⁵ Dei, in omni virtute ¹⁶ confortati secundum potentiam ¹⁷ claritatis eius, in omni patientia ¹⁸ & longanimitate: cum gaudio gratias agẽtes deo ¹⁹ patri, qui dignos ²⁰ nos fecit in partem sortis sanctorum in lumine, qui eripuit nos de potestate tenebrarum, & transtulit in regnum filij dilectionis ²¹ suæ, in quo habemus redemptionem ²² & remissionem peccatorum, qui est imago ²³ Dei inuisibilis, primogenitus ²⁴ omnis creaturæ: quoniam in ipso cõdita sunt vniuersa in coelis & in terra, visibilia & inuisibilia, siue throni, dominationes, siue principatus, siue potestates, omnia per ipsum, & in ipso creata sunt: & ipse est ante omnes ²⁵, & omnia in ipso ²⁶ constant. Et ipse est caput ²⁷ corporis ecclesiæ, qui est principium ²⁸, primogenitus ex mortuis, vt sit in omnibus ipse primatum tenens: quia in ipso complacuit ²⁹ omnem plenitudinem inhabitare: & per eum reconciliare ³⁰ omnia in ipsum, pacificans per sanguinem ³¹ crucis eius, siue quæ in terris, siue quæ in coelis sunt.

1 Apostolus Iesu Christi. Inscriptio hæc, vt in aliis epistolis, manifestat Pauli officium, seu functionem: vt sciamus verbum dei esse id quod ipse docet, Non sicut Paulus atq; Moyses, & cæteri prophetæ præfantur, Loquutus est: Hæc dicit dominus:

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dominus: Os domini loquutum est, & huiusmodi. Sic paulus significat se non humana electione factum esse Apostolum, sed diuina voce ad functionem vocatum esse. Proinde quemadmodum voluit deus vt Moysi crederent Israëlitæ: ita vult Paulo nos credere Euangelium docenti. Et sicut Moyses miraculis testatus est se diuinitus missum fuisse, ita & Paulum miracula facta testabantur à deo missum esse. Est igitur de Paulo & ipsa ecclesia seruanda regula. Qui vos audit, me audit. Tutum ergo est Pauli & ecclesiæ doctrinæ credere, non aliter, atque manifestat de coelo voci diuinæ. Hæc epistola, epitome eius est, quam scripsit ad Ephesios.

2 Per voluntatem Dei. Non sicut pseudo, qui non vocati sese ingerunt ad prædicandum & docẽdum. Hieræ.23. Non mittebam prophetas, & ipsi currebant: non loquebar ad eos, & ipsi prophetabãt. O quale, hoc munere apostolatus fungiens per dei voluntatẽ, quid prædicat? Vtrum quis per filium Iesum christũ sumus ad patrem deducti, Gentiumque & Iusaicis traditionibus liberati.

3 Sanctis & fidelibus. Qui credentes & christiani sunt.

4 A deo patre nostro. Patrem nostrum, deum hic vocat, quem paulo post patrem Christi dicit. Habemus ergo per Christo patrem communem. Ergo nostra sunt omnia per Christum, cuius gratia & merito, filij dei sumus designati.

5 Domini nostri Iesu christi. Christus noster est dominus, non qui seruiunt angeli,

6 Audientes fidem vestram. Dicit audientes: quia Colossenses non aderat Paulus. Ab Epaphra autem audierant auangelium, vt in hoc cap.dicitur. Et iam habebant Archippum Apostolum, siue pastorem, vt docetur in fine huius epistolæ. Distributione recta hoc loco vtitur Paulus, dicens: Fidem in Christo Iesu, & dilectionem in sanctos. Fide enim Deum amamus. Hebræorum.11.Et eundem cognoscentes illi postea viua illa fide adhæremus, & iustificamur. Dilectionem posuit hoc loco pro elemosyna, & bonorum communicatione præsente.

7 Propter spem quæ reposita est. Laborandum in euangelio futuræ beatitudinis expectatione. Ipsa enim spes eximiũ nobis reconditit thesaurum, posteaquam hinc soluerimus, nobis hic iustificatis per christi meritum aperiendum propter

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gelioquem perseruerandum est in puritate vitæ, beneficentia & innocentia.

8 In verbo veritatis. Euangelium dicitur sermo & verbũ veritatis, non solùm ideo, quòd in se verum est: sed multò magis, quòd veraces facit, & talia corda, quale ipsum est. Alioqui sine euangelio omnis homo mendax. Euangelium enim exprimit cognitionem gratiæ & misericordiæ dei per Christum. Et subditur, Audistis in veritate: Audire & cognoscere in veritate gratiam Dei, non est vanè audire, non vana scire & legere de gratia euangelica: sed fide intelliguntur promissiones dei, qua fide & intelligenti spiritus dei imbuit & perfundit corda nostra, vt fructificet Euangelium in nobis: quod si verè in nobis est, sine fructu esse non potest. Semen enim quod cecidit in terram bonam, illud protulit fructum centefimum, &c. Vt est in parabola, Matth.13.

9 Fructificat & crescit. Fructificat quidem, operibus, crescit ex credentium continua multitudine ad fidem admissa. Arbores enim altaribus obfirmantur radicibus, fructus producunt vberiores.

10 Ex ea die qua. Subaudiendũ est, euãgelium fructificat, & crescit ex ea die, qua & signis, & admirãdis operibus, authore deo, per Epaphram cognouistis veritatem Euangelicam.

11 Dilectionem vestrã. Id est, beneuolentiam spiritualem, qua erga me estis adfecti: non carnalem, non fictam.

12 Ideo & nos ex qua die. Precatio est, qua orat primùm, vt contingat eis cognitio vberrima, seu plenissima diuinæ uoluntatis: Secundò, vt bonos fructus pariant: Tertiò, vt perferant crucem, & in cruce addiscant præsentiam & beneuolentiam Dei erga se.

13 In omni sapientia &. Quia à philosophis sapientum grauiter fallebantur, Velim, vos, inquit, in spiritus sapienti, non hominum doctrina, veritatem perdidicere. Est ergo Sapientia, vt nobis ea quæ Dei sunt, Ephe.i. Vt Deum Domini nostri Iesu Christi, pater gloriæ, det vobis spiritum sapientiæ, & reuelationis. Prudentia verò, vt noris cauere, quicquid huic sapientiæ aduersum est: hoc est, omnes aduersarij insidias, & technas. Intellectum spiritualem hoc loco vocat prudentiam.

14 Vt ambuletis dignè. Decet, Viuite, & huius vitæ curricula trãsite, vt Dei filios decet. Ambulare dignè Deo, est ita viuere,

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vt ipsi per omnia placere, & omni nisu contendere, vt vitam christiano dignam viuamus.

15 Crescentes in scientia dei. Semper de deo cogitandum, qui illuminabit corda, & pulsantibus aperiet. Cogita & agnosce. quæ pro fide promissa sunt, quanta sit potentia gloriæ maiestatis, quàm longa expectatione sustineat genus humanum, quàm misericors, quàm pius, qui pro peccatis nostris mortuus est, & resurrexit propter iustificationem nostram. Qui hæc meditatur non decrescit, sed crescit in pietate.

16 In omni virtute, id est, in omni potentia. Ex Græco sermo hic sic explicatur: In omni potentia facti potentes, siue valétia valentes. Aut omnis sitis stabiliti virtute, & aduersus tentationes perseuutionesque ipsas sitis validiores, ne in his vel animus hebetior sit, vel desperet.

17 Secundum potentiam. Claritatis, id est, gloriæ. Perænuflè rationem potentiæ, ad tolerandum omnia, explicat potentiam gloriæ diuinæ. Maximæ enim est potentiæ gloria diuina ad hoc, vt omnia toleremus: hæc nempe martyres omnes effecit.

18 In omni potentia & longanimitate. Ad afflictiones pertinet quod dixit, Crescentes in cognitione dei, &c. Nam in afflictione iubet nos sentire, quid Deo placeat, vt affligamur. Oportet enim nos fieri similes imaginis filij eius. Secundò iubet nos expectare à Deo opem, iuxta illud, Vniuersi, qui te expectant, non confundentur, Tertiò ait, In omni virtute confortati: id est, Deus confortat per Spiritum sanctum credentes in afflictionem. Quartò exigit patientiam: nam viraque vox & patientia, & longanimitas, significat tolerãtiam: sed audit, Cum gaudio: id est, non traliter Deo. Hæc est vberrima consolatio, sic quòd exigat Deus in aduersis patientiam, & quidem cum gaudio coniunctam. Hoc non humana ratio reprehendit, hoc non attendit in cor hominis. Ergo potétia in nobis operatur, non solùm vt credamus, sed etiam vt patiamur pro Euangelio, & hoc cum gaudio & libero spiritu. Deus enim nos affligit non quia nos odit, aut perire velit, sed quia vult nos aut emendari, aut emendatos durare, vultque in afflictione credamus, eum nobis opem laturum esse. Et iubet à se peti auxilium, vt est in multis Psalmis.

19 Gratias agentes Deo. Hæc est amplificatio gratulationis, qua describit Euangelium: id est, amplitudinem potestatis

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& misericordiæ per Christum nobis exhibitæ: sicut Ephe.1.

20 Qui dignos nos fecit. Id est, fecit idoneos, vt inter sanctos essemus & diuersi essemus à participes simus sortis sanctorũ id est, vt habeamus communionem hæreditatis cum sanctis, quæ est in lumine, id est, in cognitione Euangelij. Cõtrà vbí ista cognitio Christi non est, tenebræ sunt, & error. 2. Corinth.4. Quòd si etiam opertum est Euangelium nostrum: iis iis, qui pereunt, est opertum: quibus deus huius seculi excæcauit mentes infidelium, vt nõ fulgeat illis illuminatio Euangelij, gloriæ Christi. & Ephe.5. Eratis aliquando tenebræ, nunc autem lux in domno. Regnum Christi est regnũ lucis, regnum mundi est regnum tenebrarum. Christus est lux mundi, diabolus est excæcator mundi.

21 Filij dilectionis. Iuxta Hebraisus est: Vt vas electionis, pro vase electo: filius perditionis, pro filio perdito: filius dilectionis, pro filio dilecto.

22 Redemptionem, &c. Græci codices sic habent, Redemptionem per sanguinem ipsius, remisionem peccatorum. Ambrosius videtur item legisse, nisi quòd non habet hic, Per sanguinem ipsius. Multi legunt sine coniunctione, idq; per appo’sitionem. Modus explicat per quem sumus asserti in communionem sanctorum, adducens Christum, per quem habemus redemptionem, id est, remisionem peccatorum per sanguinem. Ipse enim lauit nos à peccatis in suo sanguine. Apoc.1. Plura de his legere poteris ad Romã.3. & 6. Item ad Hebr.9.& 10.& 1.Petri 1.& 2.cap.

23 Dei inuisibilis. Dei inuisibilis. Inuisibilis, refertur, ad genitiuum Dei. Secundũ vires naturales cuiusq; creaturæ, Deus videri non potest, etiam à substantis spiritualibus & angelicis: videtur autem à beatis, qui lumine gloriæ solidati sunt, dicente scriptura, In lumine tuo videbimus lumen. Et s. Ioanne scriptu est, Videbimus eum sicuti est. Dicitur Imago Dei inuisibilis, quia deitatem inuisibilem accepit filius à patre, Ipse imago filius est, qui consubstantialis, & coæqualis est per patri. Hinc dicit Paulus translatũtur in Theologia speculatiua.

24 Primogenitus omnis creaturæ. Amplificatione adhuc latius excurrit, ostendens Christum, caput & principium vbique, siue inspicias opera creatione, siue recreationis & redéptionis: ibi est ipse primogenitus, & ante omnem creaturam ge-

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nitus omnis creaturæ author & Dominus, caput corporis ecclesiæ. Quoniam sic placuit patri vt omnia essent in Christo: per quem sicut omnia condita sunt, ita & perdita reuiuiscũt. Si omnia quæ creata sunt, per illum creata sunt, ergo ipse nó erat creatura.

25 Et ipse est ante omnes. Ante omnes filios Dei sic est, quia hic solus de Deo patre natus est, de ingenita vtiq; substãtia Dei.

26 Et omnia in ipso constant. In ipso constant, quia sine eo nihil sunt.

27 Et ipse est caput. Christ⁹ est caput ecclesiæ primariũ, quòd ipsius & conditor, & saluator, ac redemptor est.

28 Principium. Principium omnium, vel principium resurrectionis.1. Corinth.15. Primitiæ dormientium Christus dicitur, per quem est resurrectio mortuorum, sicut per Adam mors. Primus resurrectione glorificatus est, vt nos resurrectione sua glorificaret.

29 Quia in ipso complacuit. Voluit Deus pater omnem in filio diuinitatis plenitudinem & perfectionem inhabitare. Quia æqualis est filius Deo patri suo & spiritui sancto. Non quòd iam primùm acceperit aliquid quod prius non habuerit. Nẽ dicebat ille in Ioanne: Sicut pater habet vitam in semetipso, sic dedit & filio vitam habere in semetipso. Rursus Ioan.17. Et nunc clarifica me tu pater apud temetipsum: claritate qua habui priusquàm mundus fieret, apud te. Hac loquendi formula ostendit Paulus Christum Deum esse. Nam (vt ait Ambrosius) cum dicimus omnem illum potestatem & plenitudinem habere, est Deum esse perfectum. Qui enim hæc omnia non habet, non est Deus. Quò fit vt omnem plenitudinem ab ipso peti pater voluerit, in quo solo sunt omnia salutis veræ.

30 Et per eum reconciliare. id est, ipse suapte opera hanc nobis peperit salutem, id est, homines sibi conciliauit: & sic conciliati, paterno conciliauit, Dicito ergo patri sunt communia effici filio.

31 Pacificans per sanguinem. Reconciliatio est: Ergo inimicitię erant. Pax inita est? ergo bellum erat. Et inimicitias & bellũ sustulit Iesus Christus, factus pro nobis solus hostia sufficiens pro satisfactione generi humani, & illius syngraphæ Adami, qua se suóque posteros morti obnoxios reddidit.

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1.Timoth.2. 1.Ioan.2. In coelo facta est pax, quia Deus iã placatus est nobis, & factus nobis pater, oblitus nostrorum delictorum, regens, & feruans nos, vt ait Malac.3: In terra verò facta est pax, quia nos vicissim amamus Deum, & credimus in Deum, & confidimus in eius misericordia, & propter eum amamus inuicem, & inuicem condonamus.

Et vos cùm essetis¹ aliquando alienati, & inimici sensu in operibus malis: nunc autem reconciliauit in corpore carnis ei per mortem, exhibere vos sanctos, & immaculatos, & irreprehensibiles corã ipso: si tamẽ permanetis in fide fundati, & stabiles, & imobiles à spe Euãgelii, qd audistis, quod prædicatũ est in vniuersa creatura, qnæ sub cœlo est, cuius factus sum ego Paulus minister. Qui nunc gaudeo² in passionibus pro vobis, & adimpleo³ea quæ desunt passionũ Christi in carne mea pro corpore eius, quod est ecclesia: cuius factus sum ego minister secundum dispensationem⁴ Dei, quæ data est mihi in vobis, vt impleam verbũ dei mysterium quod absconditum fuit à seculis & generationibus: nunc autem manifestatum est sanctis eius, quibus⁵ voluit Deus notas facere diuitias gloriæ sacramenti huius in gentibus, quod est Christus, in vobis spes gloriæ, quẽ nos annũciamus, corripientes omnem hominem perfectum in Christo Iesu: in quo & laboro certando secundum operationem eius, quam operatur in me in virtute.

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1 Et vos cùm essetis. Hactenus docuit per vnum solum Iesum Christum salutem hominibus contigisse: nunc ostendens nõ sine emphasi & orationis incremento, hanc salutem etiam Colossenses pertinere. Principiò reuocat in memoria quales aliquando fuerint. Eadẽ propè verba leguntur Ephef. 2. Et vos cùm essetis non solùm alienati à vero Deo, sed etiá inimici eratis sensu, id est mente, quia corrupti eratis & mente & opere. Sed Deus, qui diues est in misericordia, nunc reconciliauit vos in corpore carnis eius per mortẽ, id est, in ipso Christo, qui iuxta carnem mortuus est, & factus est hostia sanctiora pro peccatis vestris, vt sanctificaret vos ab omni delicto. Ea vt essemus irreprehensibiles, hoc est, inculpati coram ipso. Nempe si permanerimus in eadem Euangelica, nec à fundamento Christo semel iacto transferamur, sed stabiles in spe illa per Euangelium prædicata perseuerauerimus. Prædicationis Euangelicæ quæ totum orbem etiam inuitis inimicis peruafit, Paulus se ministrum magna cum gloria iactat. Roma.1.

2 Qui nunc gaudeo. Gaudet pauls, quia sua afflictione & passione, siue vinculis suis, confirmat Colossensibus & omnibus fidelibus Euangelium: atque hac imagine, id est, cruce, commendat se esse ministrum Euãgelij. Patior sanè & exercitor malis innumeris, sed volens & cum gaudio. Sed hæc patior, vobis, non propter scelera mea, vt sim vobis in exemplum, & agnoscatis quàm omnium pateant & expositi sint ludibriis, qui in Christo piè volût viuere. Huc pertinet quod dicebat. 2.Corinth.1. Quoniam sicut abundant passiones, Christi in nobis, ita & per Christum abundat & consolatio nostra. Siue autem tribulamur, pro vestra exhortatione & salute, siue consolamur, pro vestra consolatione & salute, quæ operatur tolerantiam earundem passionum, quas & nos patimur.

3 Et adimpleo. Christus passus est, & omnes sancti patiuntur imitatiõne Christi: sicut est illud.2. Timoth.3. Omnes qui piè volunt viuere in Christo Iesu, persecutionẽ patientur. Et certũ est, nondũ esse passus sanctos, qui passuri sunt: nondũdũ passus erat Paulus quando adhuc passurus erat. Hoc ergo adhuc deest, quod nondũ factũ est, & fieri oportet. sunt autẽ afflictiones sanctoꝝ, afflictiones Christi, sicut clamat ad Paulum. Saule Saule quid me persequeris? Hunc locũ amplè declaratum offendes infrà ad Hebr.cap.9.in Consolatione.

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4 Secundum dispensationem. Non secundum humanam dispensationem, sed diuinam factus sum minister ad predicandum mysterium Dei: hoc est, de Christo magnalia, & arcana, quæ nulli nisi Deo præcognita, cuiusmodi funt, Verbi Dei incarnatio, Vocatio Gentium, & huiusmodi in sacris contenta.

5 Diuitias gloriæ. Quòd scilicet Deus factus est homo: quòd mortuus est pro nobis, & resurrexit propter iustificationem nostram: quòd gratis do nat peccata: quòd cohæredes regni sumus: quòd cõsedere nos facit in coelestib⁹. He sunt diuitię.

CONCILIATIO.

PAVLVS dicit filium imaginem Dei id est, consubstantialẽ Deo patri: Cur ergo scriptura alibi dicit Beth Adæ præfert imaginem, qui tamen non est consubstantialis Adæ. Dicendum, quæ hominum sunt artificio confictæ imagines, obsimiles sunt substãtiæ: quæ verò natura sunt imagines, omnino sunt conformes substantiæ, & æquales.

DICTIO.

COLOSSAE, arum, ciuitas est Phrigiæ, quæ est in Asia minore, haud ita procul à Hierapoli & Laodicea, quantum & in hac epistola meminit Paulus. De Colossis vide Plini. libro 6.cap.22.& Strabonem geographiæ suæ lib.10. Et Theophilactum qui ait: Colossæ ciuitas Phrigiæ, quæ nunc vocatur Chona. Nec sunt Rhodiense, vt quidam opinantur, ob nobilem illum Colossum, qui memoratur inter septem mundi miracula.

PRIMOGENITVS in sacris literis non dicitur, qui alios habeat post se generatos: sed simpliciter, qui prior est ostus, & ante quem nemo.

Hortatur ne verborum lenocinio, à fide abstrahantur. CAP. II.

VOlo enim vos scire, qualem solicitudinem habeam pro vobis, & pro his qui sunt Laodiceę, & qui cunque non viderunt faciem meam in carne: vt consolentur corda ipsorum, instruti in charitate¹, & in oés diuitiasæ plenitudinis intellectus, in

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agnitione mysterii Dei, & patris, & Christi Iesu, in quo sunt oẽs thesauri sapiẽtię & scientiæ absconditi. Hoc auté dico: vt ne mo vos decipiat in sublimitate sermonũ 3. Na etsi corpore absẽs sum: sed spiritu vo biscũ sum, gaudens, & videns ordinẽ vestrũ, & firmamétum eius, quæ in Christo est, fidei vestræ. Sicut ergo accepistis Iesum Christũ Dominum, in ipso, ambulate, radicati & super ædificati in ipso & cõfirmati in fide, sicut & didicistis, abundantes in illo in gratiarum actione. Videte ne quis vos decipiat per philosophiam, & inanem fallaciam: secundum traditionem hominum⁴, secundum elemẽta mundi ⁵, & non secundum Christum 6. Quia in ipso inhabitat ⁷ omnis plenitudo diuinitatis corporaliter ⁸: & estis in illo repleti⁹, qui est caput omnis principatus ¹⁰ & potestatis: in quo & circumcisi estis cirũcisione non manufacta ¹¹ in exspoliatiõe corporis carnis: sed in circũcisione Christi, cõsepulti ei in baptismo in quo & resurrexistis per fidẽ operationis Dei, qui suscitauit illum à mortuis.

1 Instructos in charitate. Iuncti estote in charitate, & fidei vnitate, & vnũ omnes sentiatis. Non necesitate & vi, sed charitate & vltro coniuncti, hoc est propter syncera quá Christiæ pariũt, hoc loco instructos, pro cõstructos & coniuncti positum dicunt: significatq;, cõpactos & cõnexos, in morem membrorum vnius corporis cohærentium aptè inter se. Et quãdo sic cohæremus in charitate, consolantur corda nostra, id est, cõsolationẽ accipiunt & hic est sensus verus huius sententiæ.

2 Et in omnes diuitias plenitudinis. Plenitudinis intellectus, id est plenariæ certitudinis. Coniunctio, & oftendit accumula-

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tam consolationem iis, qui cohærent in charitate: tum præpositio illa accusatiuo iuncta, denotat accessum ad plena certitudinem intellectus, quæ omnino tollit hæsitationem. Certitudo hæc communis & neccessaria est christianis omnibus. Dubius enim in fide infidelis, est. Plenaria certitudo ex testimoniis fidei prouenit, siue externis, siue internis. Diuitiæ plenæ certitudinis, consistunt in copia testimoniorum ad diuersa argumenta, quæ in fide agitantur contra hereticos, qui iis diuitiis ad internecionem propulsantur. Consolationem ergo accipiunt, qui charitate cohærent, accedentes ad omnes diuitias plenariæ certitudinis intellectus: hoc est, ad innumeram copiam testimoniorum, plenè certificãtium intellectum in iis, quæ sunt fidei. Idq; explicatur per ea, quæ subijcit hoc loco Paulus, In agnitionem mysterij Dei, & patris & christi Iesu. Hic est progressus huius certitudinis intellectus in agnitionem mysterij, tum Dei, tum patris, tum christi. tum Iesu. Deus, nomen est naturæ: pater, nomen personæ. &c. Agnouisti Deum, & patrẽ, nunc agnosce filiũ: & agnosces in quo sunt omnes thesauri sapiẽtiæ, & scientiæ. cùm Thesauros dicit, sapientiæ magnitudinem exprimit: cum verò Omnes, nil affert illi incognitum esse. Absconditi demum cum intulit, eundem prætendit & solũ cunctarum habere cognitionem. Est ergo ab eo sapientia & scientia efflagitanda. Deus filium suum pro nobis dedit Dominũ nostrum Iesum christum, in quo nobis omnem proposuit perfectionem, sapientiam & scientiam, vt ad hunc ceu thesaurum inexhaustum & fontem aquarum viuarum perennẽ accidētes, petamus, hauriamusque, quãtum ad veram sapientiam & salutem satis est.

3 Hoc autem dico vt nemo. Exhortatio est post definitionem Euangelij, in qua cauere iubet ea, quæ doctrinam christianam vitiant. Suauiloquétia postquã tradidit remedium monet etiam quæ lædant valecudinem. Facit autem paulus collationem quandam iustitiæ Christianæ cum iustitia carnali, quæ hæc mysteria nihil attingit, imò illi stulta sunt. Neque hoc loco pãulus reprobat philosophiam, quatenus est scientia loquendi, & rerum naturalium & ciuilium morum, vt ea de rebus tantum naturalibus ac moribus ciuilibus affirmat ac docet, quæ certa ratione comprehendit. Est enim vera, & bona creatura Dei. Quis enim damnaret iudiciũ puri

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philosophi, aut alterius, sola lege naturæ illustrati, iudicatis neminem lædendum esse, gratiam pro beneficiis habendam esse, magistratibus obsequendum esse, & sic de aliis: cum ergo paulus dicit: Vt nemo vos decipiat, &c. non est accipiendum de philosophia, quòd illa philosophia quæ docet naturas corporum, aut ciuiles mores, sit vana. Non enim vetat numerare, aut metiri corpora: non vetat ædificare, aut pingere, aut mederi corporibus, aut iudicia exercere: imò quia hæc audis dona Dei esse tradita naturæ, multomagis debes honorificè, hanc philosophiam excipere, quàm deus dedit ad vitæ præsidia paranda. Vultem deus nos laborare, & viuunt conmodius qui sciunt remedia morborum, qui sciunt regere respublicas, quàm barbari. Sed paulus vetat verborum lenocinio & sublimitatæ, ornatu scilicet, & comitate, & elegantia quadam dicendi decipiamur. a qud enim si afferat quispiam, quæ ad persuadendum plurimum valeant, ipse verè sit prosus veritatis ignarus? id sanè nihil aliud est, nisi captiunculis quibusdam, sophisticis argutiis, rhetoricis argumentis, quasi verisimilibus, specioso fuco rationis humanæ, & sophismatibus niti. Hortatur prætereà nos ex his Paulus, ne philosophia decipiamur, existimantes illi esse satis virium ad propulsanda vitia, nostramque rationem naturalem facere satis sine spiritu sancto, ad consequenda, quæ faciunt ad nostram iustificationem. Certè opus est spiritu sancto, qui & corda reddat puriora, & regat nos, ne vel ab infirmitate naturæ, vel à diabolo præcipitemur, & in manifesta flagitia prahat. Ideò promittit spiritum sanctum, qui corda transformet, regat, & defendat nos, Ioan.15.cap.Sine me nihil potestis facere. Roman.8. Qui spiritu Dei aguntur, hi filij Dei sunt. Qualis autem sit homo, & quò ruat desertus à Deo, Saulis exemplum ostendit.

4 Secundum traditionem hominum. Traditionem hominum vocat, perinuatam quandam præceptiunculam, non in ædificationem corporis christi factam, qualis erat, illa Pharisæoca, de oblatione altari facienda neglectis parentibus. Quare non damnat hic locus præceptiones ab ecclesia.

5 Secundum elementa mundi. Dierũ & temporũ obseruationes resellit. Mundi elemẽta, Solem, & Lunam, Sydera, & huiusmodi appellans, in quibus multa superstitiosè obseruant Philosophi. Non damnat, quæ optimi medici in curandis

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morbis. quandoque obseruant. Sunt enim in medẽdo tẽporum discrimina quædam seruanda, sicut videre est ex Aphorismo Hippocratis: Apparet esse aliquas astrorũ vires in adficiendis corporibus, & temperandis qualitatibus corporum quæ sint obseruandæ medico. Nec ea temporum obseruatio superstitiosa est, quemadmodum nec superstitio est: sed dnina ordinatio, hyeme quæ rere, æstate metere, vino interdicere febricitanti, & huiusmodi. Nisi damnat philosophiam illam Paulus quæ nihil adfert rationem, aut experiẽtia animaduerfum: sed vanam, ac superstitiosam illa, quæ non est secundum Christum: id est, quæ pietati Christianæ, & fidei aduersatur, aut elementa dicit ceremonias legis, vt diuinitatum est ad Galat.

6 Non secundum Christum. Elementorum obseruationes, hominum traditiones vanæ & inanes, non sunt pro christi voluntate, illis enim Christo non inseruitur.

7 Quia in ipso inhabitat. Quia eris Quare per Christum consummati sumus? Quia in Christo habitat tota plenitudo diuinitatis: id est, quia in Christo Deus est, & Christus deus, ided & satisfecit pro peccato, & delet peccatum, & æternam mortem abolet, & sanctificat eos qui in ipsum credunt: sicut & 2.Corinth.5.dicitur: Quia Deus erat in Christo mundum recõcilians sibi, non imputans eis peccata. Et nó solùm deus est in christo, sed etiam ipfa diuinitas vnita est humanitati ea vnione, quá verè Deus, Deus est homo, & homo Deus. Et ob id dici potest, Paulũ pronuncasse: Quia in ipso habitat omnis plenitudo diuinitatis. Hoc modo, & hac vnione non est in sanctis aliis, in quibus est spiritualiter mouens, agitans, & illos gubernans, vt dictum est Roma.8. Sed in Christo ipsa diuinitas & potentia omnis, ipsius deitatis est, propterea dixit totum plenitudinem, seu potestatem.

8 Corporaliter. ceremoniæ legis Moisaicæ, fuerunt vmbræ christi & iustificationis nostræ, significantes tantùm promissam iustitiam, & sanctificationẽ nostram: non est vmbra, imò veritas, iustificatio nostra, & sanctificatio nostra: cùm christum habes, nó in vmbris. Et hoc est, quod ait, Corporaliter id est, verè, non vmbraticè: vt distinguas hic corpus, non contra spiritum, sed contra vmbram, sicut infrà dicitur: Quæ sunt vmbra futurorum, corpus autem christi. Quidam interpretatur Corporaliter: id est, secundum substantiam in

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illo, & non secundum energiam solùm: Aut corporaliter, id est in corpore: Deus enim homo est, magis mihi arridet prima interpretatio.

9 Et estis in illo repleti. Id est, in illo vobis nihil deest: frustrà ergo extra eum aliquid quæritis. Vbiq; Paulus nititur Christo nos ostendere proprin quiores, vt alibi confedere in coelestibus, consepuldi, cohæredes, comparticipes, conresurrextis. Agnoscitis quàm magis nos ditauerit filius Dei factus homo.

10 Qui est caput omnis principatus. Cùm omnium angelorum Christus sit princeps & dominus, nolite salutem vestram ab angelis expectare: sed solius vestræ authorem, angelis superiorem, agnoscite.

11 Circumcisione non manu facta. Quæ fit à spiritu sancto. In circumcisione Christi: id est, peccatorum omnium per Christum amputatione. In expoliatione corporis carnis: id est, in amputatione carneæ partis de corpore. In baptisimate (ait Ambrosius) sepeliuntur cum Christo, & resurgunt per fidem Dei, in quo credunt, quòd exemplo Christi refuscita bit illos ex mortuis. Illic enim homo vetus deponitur, & nouus assumitur, peccatis moritur, vt viuat iustitiæ: elementis abrenunciat, vt Christo societetur, resurrectionis futuræ tenens pignus: exemplo saluatoris, qui resurrexit ex mortuis. Hic igitur commonet Paulus, vt perseuerent in abrenunciatione pompæ & præstigiis Satanæ.

12 Per fidem operationis Dei. Fidem operationis Dei intelligit ipsam fidem viuam, per quam erga nos & in nobis operatur Deus. Fides enim donum, atque virtus Dei est, Ephef.2.

In delictis, et pręputio, Per delicta et præputium. Decreti qđ erat, &c. quod erat cõtrariũ nobis per decreta. Traduxit cõfidenter, ostentauit. Illos, de illis.

Et vos, cùm mortui essetis in delictis & præputio carnis vestræ, conuiuificauit cum illo: donãs vobis omnia delicta, delens quod aduersus nos erat chirographum¹ decreti, quod erat contrarium nobis, & ipsum tulit de medio, affigens illud cruci²: & exspolians principatus & potestates traduxit confidenter³ palàm triumphãs illos in semetipso. Nemo ergo vos ⁴ iudicet in cibo, aut potu, aut in

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parte diei⁵ festi, aut neomeniæ, aut sabbatorum, quæ sunt vmbra futurorum, auté Christi⁷. Nemo vos seducat⁸ volés in humilitate⁹ & religione angelorũ, quæ non vidit ambulans¹⁰, frustra inflatus sensu carnis suæ, & non tenẽs caput, ex quo totum corpus per nexus & coniunctiones subministratum & cõstructum, crescit in augmétum ¹¹ Dei. Si ergo mortui estis ¹² cũ Christo ab elementis huius mundi: quid adhuc tãquá viuentes in mũdo decernitis? Ne tetigeris, ne gustaueris, neque contrectaueris? quæ sunt omnia in interitum ipso vsu, secundum præcepta & doctrinas hominum, quæ sunt rationẽ quidem habentia sapientiæ in superstitione & humilitate, & nó ad parcendum corpori, nó in honore aliquo ad saturitatem carnis. sunt omnia in interitum ipso vsu. Omnia ista pereunt abusu. Quæ sunt, &c. Quæ sermonem quidem habent sapientiæ, vel, quæ verbo tenus quidem habent speciem sapientiæ, per superstitionem ac humilitatem animi ex lasionem corporis, non per honorem aliquem ad explendam carnis.

1 Chirographum decreti. Chirographum professionis Mosaicaæ, sublatum & antiquatum est decreto fidei Euãgelico. Aut chirographum, seu syngrapham illam, qua se suosque posteros etui ligni vetiti, Adam reddidit obnoxios ( dicente decreto & arresto Dei, Genef.2. De ligno autem scientiæ boni & mali ne comedas: in quacunque enim die comederis ex eo, morte morieris) non dispunxit solùm, quoniam superessent veteris obligationis vestigia: sed deleuit, & obliterauit, tegés quicquid erat nobis cõtrarium, & vnde renasci posset actio: nec hoc contentus, discidit & lacerauit chirographum, tollens è medio, & affigens illud cruci, in qua pro nobis depen-

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derat, quod debebamus, & oblationem mortis vertit in pastum æternæ salutis.

2 Affigens illud cruci. Alludit ad morem trophæorum eligendorum, & inde metaphoram sumpsit. Erat enim mos phalocis, vbi hostes superati erant, erigi trophæa, hoc est columnas, vel arcus, in quibus scribebant aut pingebant rem gestã. Sic Paulus ait, Christum affixisse chirographum cruci, id est, trophæũ erexisse, tanquam in quo scriberet aut pinxeret victoriam suam. Porrò ea figura nihil aliud significat, nisi Christum vicisse, & eam victoriam omnibus gentibus palàm fecisse per resurrectionem, & per Spiritum sanctum. Chirographum esse affixum cruci, id est, peccatũ seu mortem esse crucifixam seu abolitam vult profopopoeia videmus & alibi paulum vsum esse, ad Rom.7. De peccato damnauit peccatum. Item, Ero mors tua ò mors, & Ephef.2. Per crucem interficiens inimicitias nostras. Non solum deleuit chirographum, sed etiam è medio sustulit: hoc est, ne vspiam apparerer chirographum illud effecit.

3 Traduxit confidenter. Id est, dæmonem ipsum confudit, & hoc palàm, id est, spectantibus vniuersis. Origenes in Exodũ homilia.4.aut certè huius interpres, explicat vim huius verbi. Quos, inquit, in aduentu suo christus dicitur traduxisse, hoc est captiuos duxisse, & triumphasse in ligno crucis. Cũ adiecit, Spolians principatus, & potestates: ostendit potestatẽ tenebrarum esse traductam, seu per cõtumeliam ostentatam, & ductã in triumpho, significans etiam euangeliũ prædicatũ in toto orbe terrarũ, sicut dicit, Spiritus sanctus arguet mundum de iudicio: quia princeps mundi iam iudicatus est.

4 Nemo ergo vos iudicet. Addicit epilogum de cæremoniis, & politia Mosaica. Cũ christiana iustitia sit mortificatio, & vitificatio, non est ergo exigenda obseruatio cæremoniarum Moysi in potu & cibo, in nouilunio, & huiusmodi, quoniã illa erant vmbra, cuius corpus & veritas Christus est. De discrimine ciborum lege Leuit.11.De diebus festis Leuit.21. de neomeniis siue nouilunio, Numer.28.de Calendris Gentilium legere est apud Macrobium, Saturnal.lib.1.cap.15.

5 Aut in parte diei festi. Hoc dicit. Quia nó omnia obseruare hi auderent. Nam etsi sabbata custdiebant, negligentiùs tamen, vtpote qui Christianos ritus præcipuè sectarentur. Sabbata intellexit ipsas varias ferias Iudaicas, non autem

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verum sabbatum à mundi exordio institutum in amore Dei & proximi fundatum, quod perpetuum est.

6 Quæ sunt vmbra futurorum. Lex non iustificat, ita nec cæremoniæ. Quid igitur fuerunt cæremoniæ? Typi Christi. Vt, Pascha significat mortem Christi. Arca, ecclesiam: Propitiatorium, Christum, qui placatus erat nobis patrem. Aut, sic, Lex est vmbra futurorum: id est, lex tota data est, non vt iastificet, sed vt significet, iustificationem, quæ per Christum promissa erat. Et cæremoniæ cùm fierent, non iustificabantsed admonebant promissæ iustificationis. Sic iustificabantur David, Samuel, & similes: non quia facerét cæremonias, sed quia credebant in Christum futurum, in quo promissa erat iustificatio. Dicit aliquis: Quid igitur opus fuit tam multis legibus, & cæremoniis? Respondemdum, Deus elegit aliquem certum populum, in quo se ostenderet mundo, & cui verbum suum traderet, & vbi christus nasceretur, & vbi. extarent testimonia de Christo nato, sicut Paulus Rom.3. & 9. docet. Ergo deus quandam politiam & corporale regnũ vfq; ad aduentum christi constituit, & ab aliis gentibus discerni posse voluit. Ideo peculiares ritus tribuit. Neque sanè potest esse politica fine multis legibus.

7 Corpus autem Christi. Bilansam legi potest hic locus. Primũ ita: illa sunt vmbra. Iste corpus ipsum, id est veritas, est Christus. Rursum ita: Corpus Christi, nemo vos decipiat, vt paulus Corpus ad fideles qui sunt membra christi, & fit sensus: Vos autẽ qui estis corpus Christi, nemo diuertat vos à præmio quod coepistis promereri, credendo in illum. Atque hic sensus probatur ab augustino in epistola ad paulinum.

8 Nemo vos seducat. Nemo vos in brauiis aut præmiis fraudet, ait Hieronymus in quæstionibus ad Algasiam, quasi hone dicima. Quod sit, quoties penes alium est victoria, penes alium præmium.

9 Volens in humilitate. Quasi dicas, affectator humilitatis & simulatæ cuiusdam religionis.

10 Ambulans. Ingrediens ea quæ nõ vidit. Hieronymus loco proximè allegato ait, Incedens fastuosè: & hoc metaphoricè dictum à tragicis cothurnis: quandoquidem genus hoc superbè dicuntur, quod in his sublimes incedat, qui Regem, aut deum agunt: ita hi sua cõmentitia vita, videtur angelicá vitam ducere, qui tamẽ Sardanapalicam occultè viuuut. Fra-

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ftra influentur sensu, quia non tenent caput, id est, christum, ex quo est corpus connexum: non ergo sunt de corpore. Fuerunt qui per superstitionem angelorum infirmos ab Euangelio auertere conabantur, inculcantes nimiam authoritatem angelis, quorum ministerio lex lata erat vt legem obseruandam persuaderent. Vel visiones quasdam angelorũ & spirituum iactitabant, quas veluti coelestia proponebant oracula. Confirmat etiam Scriptor histoiæ Sertoij ceruã, quæ sibi dictaret, domũ transsfrret, affa dicabat, per quam de occitis erudiretur. Notissima est & Numæ Põmpilij nympha Aegeria, ex cuius congressu credebatur populo proferre diuina quædam arcana. Quibus verò præstigiis, specieis, arcanis cõnumine colloquiis & responsis. Persas & Arabes deceptarunt, Arabe ille Mahumetes turpissimus impostor, pseudopropheta nefandissimus, ipsumque iniquitatis mysterium, longa opus esset enarratione.

11 Crescit in augmentum. Græca figura est, quasi dicas, Viuit vitam, gaudet gaudium: fic hoc loco, Crescit in augmentum, pro augescit augmentum, dat illi deus augmentum.

12 Si ergo mortuus estis. Si vitæ superiori & antiquæ per baptiſmum mortui estis: quid est, quòd quasi viuẽtes elementis mũdi seruire vultis: id est, in solis externis rebus quærere dei iustitiam in his quæ dicebantur, Ne tetigeris, Ne gustaueris, & alia huiusmodi, ipso etiam vsu pereuntid est, vrendo conſumuntur. Agit enim de cibo & potu, quæ vsu consumuntur, & in latrinam eieciuntur. Cùm ait, Decernitis: insinuat Paulus, eos decretis & constitutionibus Pharisæcis duci, veluti subiectis inuicem decernentes, Ne tetigeris mortuum, ne gustaueris suillam, & huiusmodi.

13 Ne tetigeris. Paulus inuehitur in eos qui legem commendabant, reuocantes christianos ab euangelio ad legem & Iudaismum. Aiunt enim, ne tetigeris hoc corpus, impurum est: quòd si tetigeris, ablutione opus est. Ne gustaris hunc cibum impurum est. Ne cõtrectaueris hãc rem, nefas est. Agitur ergo hoc loco decibo, potu, & aliis quæ lege Mosaica phibebatur. Confutat egregiè Paulus præceptiunculas illas Pharisæicas quæ habent quidem rationẽ sapientiæ in superstitione, id est, fucata religione, & humilitate hypocritica,

14 In superstitione. Quæ est vana religio.

15 In humilitate. Diuus Hieronymus hoc verbũ notat tan-

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quam impropriè hoc loco vfurpatum, cùm aliàs virtutem sonare soleat, hic vitium, quo quis humilia sentit, atque terrena, & abiecti est animi, vt patiatur sese veluti bubalum duci naribus minutis illis traditionibus, & præceptiunculis Mosaicis relicto christo.

16 Et non ad parcendum corpori. Pro Imparsimonia positum est: hoc est, cùm quis non parcit alicui rei. Ambrosius legit, Ad vexationem corporis. Sentit enim Paulus de iis qui superstitiosè lacerabant aut mutilabant corporis suum. Manet huius reconditæ-religionis hodie apud Iudæos in flagellatoribus:contra quos egregius Iočes Gerson scripsit. De huiusmodi Paulus loquitur, & A Puleius in suo asino. Non hic damnat Paulus ieiunia, & abstinentiam ciborum statis diebus: sed vanam & superstitiosam religionem, quę christo capite non adhæret.

17 Non in honore aliquo. Honorem hic corporis subsidium appellat, iuxta proprietatem sermonis Hebraici, velut alibi, Honora viduas. Et, Qui benè præsunt præsbyteri, duplici honore digni habeantur.

CONCILIATIO.

PROBATVR Iacob, qui Isaac patrem decepit: & tamen hic Paulus ait, Videte, ne quis vos seducat. Est quoddam genus decipiendi fallax, & fraudulentum, & hoc omni iure prohibetur. Est & aliud quoddam decipiendi genus, rectius tamen, nec fraudulentum, de quo Esaias meminit, decepisti me Domine, Et deceptus sum. Cuiusmodi etiam & illud fuit, Cum vilibus est Iacob decepisse Isaac: quæ deceptio nequaquam dicenda est fallacia, sed dispensatio quædam, ait Theophylactus.

VIDETVR Paulus damnare eloquentiam, dicens, Per philosophia, & inanem fallaciam. Similiter. Nemo vos decipiat in sublimitate sermonum: Quum tamen Cyprianus, Gregorius Nisenæ, & alij fuerunt eloquentissimi, quorum scripta etiam pud sanctos sunt in precio. Inanem quendam orationis fucum damnat, non eloquentiam, quæ sententias perspicuè, & cum quadam dignitate explicat. Nec, vt multi arbitrãtur, Eloquentia inanem aurium voluptatem captat: sed vtilitati, seu necessitati seruit. Quoties enim in iudiciis, aut in consiliis, de obscurissimis rebus homines docendi sunt, ibi non sentiamus eum summa laude dignum esse, qui obscuræ

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causæ lumen affert, qui iudices, qui populum tanquam in re præsentem ducit, vt re&è iudicare, vt constituere, quid sit ex vtilitate publica possit. Neque sic accipiendum est dictũ Pauli, quòd illa phylosophia, quæ docet naturas rerum aut ciuiles mores, sit vana, vt suprà docuimus in hoc cap.

DICTIO.

NEOMENIAE, seu Nouilunia, erant mensium exordia, & solennitates secundum lunationem (vt vocant) institutæ: hoc est, dum Luna nouo lumine incensã gentilibus orator. Voluit autem Deus nouilunio fortassis à gentilibus abarcere calendis, ne Lunæ siue Iunoni sacra instituerent. Sì compoſitionem & Etymon nominis neomiæ nescis, vide nouus est, quòd vsitatè Luna siue mensis est.

LAODICEA. penultima correpta vrbs in Phrygia. aut certè in confinio, authore Ptolemæo: & interpretatur Populi iustitia.

CHIROGRAPHVM, Latinè manus inscriptio, siue Syngrapha, quam tuapte manu scripseris. Cirographa sunt quæ nos præscripsimus in fidem alicuius. Afconius dicit, Chirographa dici, in quibus tantùm quæ gesta funt scribi solent. Hinc Chirographarius à iurecõsultis ponitur pro eo, qui suo chirographo scripsit se debitorem in codice.

Exuto veteri, nouus homo induendus. CAPVT III.

IGitur si¹ conresurrexistis cum Christo, quæ sursum sunt quærite, vbi Christus est in dextera Dei sedens: quæ sursum sunt sapite, non quæ super terram. Mortui² enim estis, & vita vestra est abscondita³ cum Christo in Deo . Cùm autem Christusapparuerit, vita vestra: tunc & vos apparebitis cum ipso in gloria. Mortificate ergo membra ³ vestra, quæ sunt super terram, fornicationẽ, immunditiam, libidinem, concupiscentiam ma-

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lam, & auaritiam, quæ est simulachrorũ seruitus: propter quæ venit ira Dei ⁴ in filios incredulitatis: in quibus ambulastis aliquando, cùm viueretis in illis. Nunc auté deponite & vos omnia: irã, indignationem, malitiam, blasphemiam turpem sermonem de ore vestro. Nolite mentiri inuicem: exspoliantes vos ⁵ veterem hominem cum actibus suis, & induentes nouum eum, qui renouatur in agnitionem, secundùm imaginem eius, qui creauit illum: vbi non est gentilis ⁶ & Iudæus, circuncisio & præputium, barbarus & Scytha, seruus & liber: sed omnia & in omnibus Christus.

1 Igitur si conresurrexistis. Argumentum est à causa & debito. E mortuis surrexistis, hic ergo vester status aliam vitã, alios mores postulat. Nouam vitam cõloquuti estis, & participem diuinæ, naturæ. Debent igitur actiones vestræ esse, quæ placeant Deo. Nolite quærere terrena, quibus mortẽ incurreratis: sed coelestia, quibus vitã consequuti estis, & illis viuetis.

2 Vita vestra abscondita. Tametsi nunc abiecti, & inglorij videamini: multa tamen adferuantur vobis apud Christum, vitam vestram, quibus splendidí & gloriosi non modò apparebitis, sed & verè eritis. Quòd si modò videamini deserti & derelicti à Deo, confidite: quia vita vestra recta latet apud Deum, id est, eam custodit, opportunè vobis auxilium laturus. Viuitur Paulus abscon dere pro seruare & custodire, dialectus est Hebraica.

3 Mortificate ergo membra. Abnegate vosmetipsos, portantes crucem domini, qui est vita vestra, vt membra corporis peccati omnia in vobis non appareant, sed extinguantur, quæ sunt fornicatio, immunditia, & alia huiusmodi. Ad Galat.5. Si spiritu facta carnis mortificaueritis, viuetis.

4 Venit ira dei. Ob ista enim peccata à Paulo enumerata solet venire in homines vindicta, quam iram Dei vocat. Ver-

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bum Venit, est præsentis temporis.

5 Expoliantes vos veterem hominem. Expoliantes, id est, exuentes, id est, postquam exuistis, ponitur pro participio præteriti temporis. Nouus dicitur non qui ratione tantùm se coorcet: sed qui per Spiritum sanctum renouatur, & in quo Spiritus sanctus timorem dei, fidem, spem, charitatem, & similes bonos fructus efficit. Ioan.1. Ex deo nati sunt. Et.3. Nisi quis renatus fuerit ex aqua & Spiritu sancto, &c. Et hic ita definiuit, Nouum hominem esse, qui renouetur ad cognitionem iuxta imaginem eius qui condidit eum. Videtur hic Paulus de imagine loqui, quæ noui hominis tantum est. Imago dei est sapientia, iustitia, sanctitas, veritas: hanc cum imprimit de nobis, sumus imago dei. Sic loquitur ad Ephesios.4. Induite nouum hominem, qui secundum deum creatus est, id est, ad similitudinem dei in iustitia & sanctitate & veritate, id est, est iustus, & deo placens est sanctus, id est, purus, seu purificato corde mortificata carne est verax, id est, recta loquitur, & de deo verè & rectè sentit. Caro enim nullo modo verè sentit, sed potius somniat. Spiritualis autem verè sentit & videt, 2.Corinth.3. Nos reuelata facie speculantes gloriam domini, in eandem imaginem transformamur, à claritate in claritatem, idque fit, quando fide concipit magnitudinem misericordiæ, & bonitatis diuinæ.

6 Vbi non est gentilis. In nouitate qua habemus baptismo & regeneratione, aut cùm sit noua creatura in Christo nulla est differentia nationum, professionum, conditionum: sed Christus in omnibus, cuiuscunque nationis, conditionisive sint, est omnia, id est, est ratio omnium actionum, & motuum, & donorum, & reliquorum spectantium ad nouum hominem: vtpote caput, ex quo sensus & motus in omnibus est. Benignitatem, humilitatem, modestiam, patientiam, Comitatem, modestiã, mãsuetudine, lenitatem. Dominus, Christus.

Induite vos ergo sicut electi Dei, sancti & dilecti, viscera misericordiæ¹, benignitatem², humilitatem, modestiam, patientiam, supportantes inuicem: & donantes vobismetipsis, si quis aduersus aliquẽ habet querelam: sicut & dominus donauit³ vobis, ita & vos. Super omnia auté hæc, charitatẽ habete, quod est vinculum per-

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fectionis. Et pax Christi exultet in cordibus vestris, in quá & vocati estis in vno corpore: & grati estis. Verbum Christi habitet⁷ in vobis abundanter in omni sapientia: docentes & commonentes vosmetipsos, in psalmis, hymnis & canticis spiritualibus, in gratia cantantes in cordibus⁸ vestris Deo, omne quodcũq; facitis in verbo, aut in opere, omnia in nomine Domini nostri Iesu Christi, gratias agentes Deo & patri per ipsum. Mulieres subditæ estote viris, sicut oportet, in Domino. Viri, diligite vxores vestras, & nolite amari esse ad illas, Filij, obedite parentibus per omnia: hoc enim placitum est in Domino. Patres, nolite ad indignationem prouocare filios vestros: vt non pusillo animo⁹ fiant. Serui obedite per omnia dominis carnalibus non ad oculum seruientes, quasi hominibus placentes, sed in simplicitate cordis, timentes Deum. Quodcunque facitis, ex animo operamini, sicut Domino, & non hominibus: scientes quòd à Domino accipietis retributionem hæreditatis. Domino Christo seruite. Qui em iniuriam facit, recipiet id quod iũ què gessit: & nõ est personarum acceptio apud Deum.

1 Viscera misericordiæ. Iubet ex animo misericordes esse, & verè tãgi sensu alienæ calamitatis, sicut Christus suis lachrymis testatur, se misereri Hierosolymorum. Ideo & Efaias, cũ præcepit cap.58.carnem tuam ne despexeris: significat, ita nos alienis malis adfici, & commoueri debere sicut nostris.

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Quia omnes eadem caro sumus.

2 Benignitatem, humilitatem. Commoditatem morum docet Hæc benignitas virtus in primis neccessaria est ad retinẽdam concordiam priuatam, & publicam. Ex hac nascitur Humilitas: qui enim benignior fuerit, & optimis moribus instructus & humilis sit neccessario sequitur. Hæc gignit modestia, quę significat esse tractabilem, non asperum, non morosum , aliorũ erratis posse ignoscere. Sic & Ethnici etiam docuerunt, non posse durare amicitias, nisi alter alterius mores ferat, aliquãdo non admodum commodos. Eóque pertinet, quod dixerunt, Mores amici noueris, nó oderis. In re publica, hac virtute, Modestia, seu potius Mãsueudine, in primis opus est ad concordiam publicam retinendam. Vbi nõ est aliquorum iracundiã aliorum Lenitas mitiget, sæpe magni motus existũt. Ab hac Modestia, seu potius Mãsueudine, oritur patiẽtia, hoc est, animi mansuetudo, ut Abreuiator Chrysostomi

3 Sicut dominus donauit. id est, sicut dominus vobis condonauit & remisit iniuriam, ita & inuicem condonate.

4 Vinculum perfectionis. Charitas vinculum est perfectionis, id est, glutinat & coniungit inter se totam ecclesiam, vt firmi tolerét infirmiotes, infirmi non iudicẽt alios firmiores. Singuli aliorum onera libenter sustineant, ac portent, & tegant & sanent aliorum errata, non traducant. Alludit ad locum in Ehef, 4. vbi dicit, Corpus christi ita coagmentatum esse, vt pro mensura vnumquodque membrum iuuet reliqua. Sicut in domo constructa cũ compages desint, & nexus qui eam cõtineant ocyus collabẽtur: ita li Charitas abfuerit, nihil erit quod perfectionem pariat.

5 Et pax Christi exultet. Est videre quotidie multos, quãuis leuia mala impatiẽtissimè ferẽtes: déque sua forte, de inopiade aduersa valetudine, & similibus incommodis querêtes, & apud se dolentes. Eiusmodi querelæ proficiscũtur ex corde, quod vel sentit, deo nõ esse curæ nostras res, vel succẽdet deo, etiamq; accufat iniustitiæ, quòd malis sinat bene esse: bonis malè quòd crudelet nobis agat, & videtur propemodũ delectari nostris malis. Explana talium querelaru causam in sacris historiis. Exod.17. Hoc genus querelas in aduersis prohibet Efaias cap.8 & 30. Sed iubet de deo confidere, & ab eo opem & auxilium postulare. Sic Paulus hoc loco præcipit, retineri pacem erga deum: hoc est, pacéque regnare & palmam

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obtinere in cordibus nostris: hoc est, semper sentire quòd deus non affligat nos vt perdat sed vt sit opem laturus aliquando pro summa bonitate, etiam si differatur aliquantisper auxilium. Item iubet Paulus, vt ea pax sit tanquam regina, & gubernatrix omnium nostrorum certaminum. Est enim verbo Græco vsus brabeúin, quod significat gubernare certamen, seu palmam ferre.

6 Grati estote. Hoc dictum putat Hieronymus pro gratioso & amabili. Indicat Paulus, qua ratione pax possit inter eos consistere, si comes sint, & benigni erga omnes, propensi ad benemerendum de omnibus. Theophylactus interpretatur, Grati erga deum: hoc est, memores, qualis ille fuerit in nos, vt & ipsi vicissim clementes simus erga conseruos.

7 Verbum Christi habitet in vobis. Frequens tractatio doctrinę Christianæ præcipua in omni sapientia: id est, in omni virtute quam sapientiam vocat. Quéadmodum Dauid peccata insipientiam dicit: vt illud. Dixit insipiens in corde suo. Item putruerunt & corruptæ sunt cicatrices meæ: à facie insipientiæ meæ. Aut, In sapientia, id est prudenter . Non enim satis est tractare verbũ dei, nisi prudenter etiam tractes: nisi enim rectè intelligas, in maximos erroresincides. Emphasim habet verbum. Habitat, quod dixit, & non insit. Vult enim, vt doctrinam Christi nobis assiduo vsu faciamus planè familiarẽ & domesticam.

8 In cordibus. Non solum ore decantandum, & gratia hoc est iocunditate quadã spirituali: sed etiam in corde, id est, cum attentione & diligentia.

9 Ne fiant pusillo animo. Id est, ne filij animum despondeant, si nimis duros patres senserint. Quas hoc loco paræneses morum scribit, ex 5.cap. Ephef. repetit.

CONCILIATIO.

Non videntur cohærere hæc inuicẽ dicta à Paulo. Mortui enim estis, & vita vestra abscondita est cum Christo in Deo-Item, Mortificate membra. Quia si prior illa mortificatio baptismi beneficium erat, quæ peccato attulisset perniciẽ, quod posteriores effectæ admissum, hæc autem quæ in presenti nobis suggeritur mortificatio (cùm ait, Mortificate mēbra) nostra sit voluntate, quæ & post baptismum delet peccata. Hæc mortificatio pœnitentia est, quam Doctores secundam post naufragium tabulam dicunt.

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DICTIO.

LIBIDO Græcè hoc loco pathos est, id est, morbus, aut potius mollities.

SCYTHA, quia à Scythia est, regione barbarica. Paulus Barbaro opponit Scytham: non quòd is barbarus non sit, sed quòd præ hoc, reliqui barbari non sint barbari.

Parænesis ad pietatis studium. Cap. IIII.

DOmini, quod iustum est,¹ & æquum, seruis præstate: scientes, quòd & vos Dominum habetis in cœlo . Orationi instate², vigilantes in ea in gratiarum actione³: orantes simul & pro nobis, vt deus aperiat nobis ostium sermonis ad loquendum mysterium Christi, (propter quod etiam ⁴ vinctus sum) vt manifestem illud, ita vt oportet me loqui. In sapientia ambulate ⁵ ad eos qui foris sunt, tempus redimentes ⁶ Sermo vester semper in gratia sale sit conditus⁷: vt sciatis, quomodo oporteat vos vnicuique respondere. Quæ circa me sunt, omnia vobis nota faciet Tychicus charissimus frater & fidelis minister, & conseruus in Domino: quem misi ad vos ad hoc ipsum, vt cognoscat quæ circa vos sunt, & cõsoletur corda vestra, cum Onesimo charissimo & fideli fratre, qui ex vobis est: qui omnia quæ hic aguntur nota facient vobis. Salutat vos Aristarchus cõcaptiuus meus, & Marcus consobrinus Barnabæ (de quo accepistis mandata, si venerit ad vos suscipite illũ) & Iesus qui dicitur iu-

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stus, qui sunt ex circuncisione. Hi soli sunt adiutores mei in regno Dei: qui mihi fuerũt solatio. Salutat vos Epaphras, qui ex vobis est, seruus Christi Iesu, semper solicitus pro vobis in orationibus, vt stetis perfecti, & pleni in omni voluntate Dei. Testimonium enim illi perhibeo, quòd habet multum laborem ⁸ pro vobis & pro his qui funt Laodiceæ, & qui Hierapoli. Salutat vos Lucas medicus charissimus: & Demas. Salutate fratres qui sunt Laodiceæ: & Nympham ⁹, & quæ in domo eius est ecclesia. Et cùm lecta fuerit apud vos epistola hæc, facite vt & in Laodicensium ecclesia legatur: & ea quæ Laodicensiũ ¹⁰ est, vt vobis legatur. Et dicite Archippo ¹¹, Vide ministeriũ quod accepisti in Dño, vt illud impleas. Salutatio mea manu Pauli. Memores estote vinculorũ meorũ. Gratia Domini nostri Iesu Christi vobiscũ. Amen.

1 Quod iustum est. Iustum vocat id quod seruis debetur à dominis. Aequum, seu Aequalitatem, seu aequabilitatem dicit, ne alium deliciis habeant, alium iniquè domini tractent: aut ne permittant vt serui feruis dominentur: quæ res intolerabilem facit seruitutem. Hæc aperta sunt ex 5.& 6. Ephef.

2 Orationi instate. Hæc videntur mihi neccessaria in oratione: Primùm, Scire mandatum Dei esse vtoremus. Secũdũ, cõfidere propter promissiones & Deũ fidelẽ in promissis, & sit opem laturus deus, quodque exaudiãt preces nostras. Quicquid petieritis credentes accipietis: ait Christus. Tertiò, Vrõratio certã aliquã necefsitatẽ contineat, cui consulere Deum postulemus. Quartum est, expectare, nec desperare, etiam si non statim iuuet nos Deus: & committere Deo, vt pro sua sapientia constituat, quando & quomodo nobis opem ferat. Et ne desistamus ab orando, aut Paulùs, imitate. Luc.18.

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Oportet semper orare, & non deficere. De his legitur quæ scripsimus in Ioannem.

3 In gratiarum actione. Gratiarum actio est, sentire verè, quod à deo id bonum quod accepisti, proficiscatur: & prædicare, & confiteri apud omnes diuinitus te esse adiutum: vt & alij discant Deo confidere, & glorificare eum. Credidi, propter quod loquutus sum.

4 Propter quod etiam vinctus sum. Incertũ est, an de vinculis primis loquatur, quum ex Iudæa Romã venieat de aliis vinculis, Romæ Paulo nectis.

5 In sapientia ambulate. Non sitis alicui scandalo, ne blasphemetur propter vos (sicut Roma.2. dicitur) nomen Dei inter Gentes, id est, inter eos qui nondum nouerunt euangelium christi & dei veritatem. Ad eos qui foris sunt, id est, infideles.

6 Tempus redimentes. De malo tempore, bonum tẽpus vestra prudentia facientes. Opportunitatẽ tẽporis oblata prudenter vtamini. Tempus hoc loco occasionẽ sonat, siue opportunitatem, quàm vult emi cæterarum rerum dispendio.

7 Vt gratia sale sit conditus. Ac si dicas: Sermo vester semper habeat gratiam, sale conditus, vt intelligamus iucunditatem ac modestiam in colloquiis christianorũ cum Ethnicis, sed eam cum sapiẽtia cõiunctam. Hoc detorqueri potest ad nos, si quando cum magnatibus agendum est, ne intempestiua maledicentia & acerbitate prouocemus eos, reddamúsque deteriores quàm sunt: sed prudenti moderatione sermonis paulatim adducamus ad meliora, si quid aberant. Neque obscurum est sale significari verbum dei. Itaq; in lege erat, ne qua victima sine sale offerretur, quòd sine verbo Dei bona opera fieri non possint. Itaque & christus apud Marcum ait. Habete in vobis salem. Addit hic paulus: Vt sciatis quomodo oporteat vos, &c. id est, ne omnis omnibus dicatis: firmis alia, aliis perfecta, alia incredulis, alia credentibus: aliis dura, aliis grauia, lic quod suprà de se dixit, Sicut oportet me loqui.

8 Multum laborem. Multum verum suæ multis conueniebat.

9 Nympham, & quæ in domo eius est Ecclesiam. Id est, domesticam eius ecclesiam. Beatus Ambrosius existimat Nymphã fuisse mulierem denotam, vt vocant, cuius domus omnis signo crucis titulata erat, sed falsè pronomẽ Gręcum additum, indicat virum fuisse, non mulierem Nymphã, Ait Theophylactus, Nympha vir egregius erat, qui & do-

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mesticcos omnes fideles haberet, & in Ecclesia eius domus appellaretur: Nympha Græcis sonat sponfam, nurum.

10 Et ea quæ Laodicensium est. cùm iubet hanc epistolam ad coloss. communicare Laodicensibus, docet omnibus scripsiisse, quod ad certum transsmissum est. Vade Tertullianus, Nihil autem de titulis interest, inquit, cùm ad omnes Apostolus scripserit, tum ad quofdam. Et quum subdit. Et ea quæ Laodicensium est, facite vt vobis legatur, à quibusdam expositã est, quasi epistolam scripserit ad Laodicenos. Sed si diligengenter inspiciatur Græca lectio, facilè cognosces paulum nõ scripsisse, & eam quæ scripta est ad Laodicenses, sed quæ ab Laodicea scripta est. Græcanica scholia putant fuisse epistolam, quam Laodicensis quispiam scripserat ad Paulum, quæ aliquid haberet quod ad rem Coloss. pertineret. Magis mihi arridet Theophylacti interpretatio. Is enim hæc de priori epistola ad Timotheum intelligit, quam scriptam ex Laodicea cõstat.

11 Et dicite Archippo. Iubet, vt dicatur Archippo. Colossenſiũ episcopo, Vide ministerium &c.ac si dicat, non tuum, sed Domini est negotium, quod tibi delegatũ est. Vide quam susceperis prouintiam. Domino enim rationẽ tuæ dispensationis redditurus es. Pluribus cum episcopo vigilantissimo agere noluit: visum est paulo fecisse satis, quòd currenti calcar addiderit.

DICTIO.

CONSOBRINI. qui ex duabus sororibus sunt editi, quasi consororini.

HIERAPOLIS, phrygiæ ciuitas, interpretatur sacra ciuitas.

ECCLESIA Latinè congregatio, coetus, concio. sed opinor hic Ecclesiam accipi, non pro vniuerso coetu, sed pro reliqua familia, iam christiana. Nam Græci interpretes putant Nympham magnatem aliquem, ob id fuisse, quòd domi habuerit ecclesiam.

Finis.

Missa est Epistola ad colossenses, ab Epheso, vt Latini dicũt, Græci à Roma per Tychicum & Onesimum.

SIDENOTES

[page 273b]

Pro vobis orantes, de vobis cũ oramus.

Quam auditis in veritate. de qua primũ audieratis per sermonem veritatis. in veritate. per veritatẽ.

[page 274a]

Beneficia Dei erga nos per Christum.

Scientia, agnitione. Virtute confortati, robore corroborati. Dignos, idoneos. In partem, ad participationem. Dilectionis suæ, id est, filij dilecti.

Caput ecclesiæ Christus. 1.Corin.15.c Apoca.1.b

In ipſum, erga se.

[page 274b]

Eccleſia authoritas.

Cũ Christo patrem habemus.

Dilectio.

Merces ex labore in euangelio.

[page 275a]

Evangelium quare dicitur verbum veritatis.

Sapientia. prudentia.

[page 275b]

Quæ meditetur pius.

Potentia gloriæ diuina.

Afflictorum functio.

[page 276a]

Christi cognitio lux est. Tenebræ, vbi abest Christus.

Deus inuisibilis.

Primogenitus Christus.

[page 276b]

Christus principium.

Pacificauit Christus, omnia persanguinem.

[page 277a]

Sensu, mente. Eius, suæ. Exhibere, vt exhiberet Immaculatos, inculpatos.

Sancti & mundi per Christum.

Mysterium Dei reuelatum sanctis.

Notas facere, &c. notum facere quæ sint diuitia. Sacramenti, mysterii arcani. per virtutem.

[page 277b]

Sanctorũ afflictiones sunt afflictiones Christi.

[page 278]

Colossa.

Colossæ.

primogenitus.

Nemo abfstrahendus à christo.

instructi, cõpacti, connexi. plenitudinis, certæ persuasionis.

1 Cor. 15.b

[page 278b]

In sublimitate. probabilitate.

Firmamentum, soliditatem.

Radicati & superædifi- &c. fic vt radices habeatis in illo superstrumini confirmeminique.

Decipiat, deprauetur. in prædã abducat.

In expoliatione, &c. dum exuitis corpus peccatorum carnis per circumcisionem. Et id est, simul cum illo.

Circumcisio.

Mutua charitas pharmacum hæresum.

Plena certitudo intellectus.

[page 279a]

[page 279b]

philosophia naturalis nõ reprobatur.

Vana philosophia probè bespr.

spiritus sanctus.

Traditio humana.

Dierũ obseruationes reselluntur. Elementa mundi.

[page 280a]

plenitudo diuinitatis in Christo.

Corporaliter inhabitat in Christo deus.

[page 280b]

Baptismi fructus.

Defectis ceremoniis Iudaicus. Matth. 24.a

[page 281a]

Neomenię, Nouiluni.

Seducat volens, præmiũ intercipiat, vel, scopum transponat, data opera.

Religione, Superstitione.

Senſu, A mẽte.

Cõstructũ, Compactum.

In augmentum Dei. Vel ad magnũtudinẽ, quã Deus det.

Decernitis? Decretis tenemini? decretis eneramini?

sunt omnia in interitum ipſo vſu, Omnia iſto pereunt abuſu.

Quæ sunt, &c. Quæ ſermonem quidem habent ſapiẽtiæ, vel, quæ verbo tenus quidem habent ſpeciem ſapientiæ, per ſuperstitionem ac humilitatem animi & læsionem corporis, non per honorem aliquem ad expletionem carnis.

Chirographum decreti deleuit Christus.

[page 281b]

Mors triumphí phantasm.

Chirographũ effe cruci affixum quid.

Traducere.

[page 282a]

Ceremoniæ legis fuerunt typi christi.

Politica sine legibus esse nequit. Corpus Christi.

Superbi & fastuosi.

[page 282b]

Superstitio. Humilitas pro abiectione vili.

[page 283a]

Flagellantes fectæ.

Honor, subsidium corporu.

Disceptio multiplex.

Eloquentia non est damnanda.

[page 283b]

Laodicea.

Chirographum

Chirographarius.

Quæ ſurſũ ſut, ſuperna. & infrà. sapite, curate. Quæ ſuper terram, terreſtria.

Mortificãda membra. eph.5.f.

Libidinem, mollitiem.

[page 284a]

Filios incredulitatis, incredulos inobedientes: In quibus, vel inter quos, subaudi filios incredulos, Blasphemiã maledicentiam. Expoliãtes, postquam exuistis. In agnitionem, &c. ad cognitionem.

Roma.6.a Eph.f.4.a Hebr.12.d 3.Pet.2.a & 4.d Vetus homo.

Vindicta, ira Dei.

[page 284b]

Nouus homo.

Indumenta Christianorum.

Ephef. 6. b

Omnia propter christũ facienda.

[page 285a]

1.Cor.10.g

Ephef.5.d

1.Petr.3.a

Ephef.6.d

Titum.2.c. 1.Petr.2.c.

Exultet, præmij loco detur, consequatur aut palmam ferat. Vosmetipsos, vos inuicem.

Amari, amarulenti.

Pusillo animo fiant. despondeant animum, vel animo deiiciantur.

Iniuriam, facit, iniustè agit.

Sapien.6.b

Roma.2.b

Acceptio apud deum, respectus.

[page 285b]

Benignitas.

Humilitas.

Modestia. Mãsueudo.

Charitas vinculum perfectionis.

Afflictorum impatientes querele

Afflictorum consolatio.

[page 286a]

Pœnitẽtia, secunda tabula post naufragium.

[page 286b//279]

Libido.

Scytha.

1.Theff.5.d

Ephef.6.c

2.Theff.3.a

Ephef.5.d

Tempus, opportunitatẽ.

[page 287a]

Adiutores, cooperarij.

Solicitus. anxiè laborans.

Pleni, completi.

1. Tim. 4.e

Ecclesiam, vel cõgregationem. Lecta, recitata, & infrà.

Ea quæ Laodicensiũ est Ea quæ scripta est ex Laodica.

seruitus intollerabilis. Orationi necessaria.

[page 287b]

Ambulare in sapientia. Foris sunt infideles.

Tempus redimere. Sale quid significatur.

Marc.9.g

Nymphã vir fidelis.

[page 288a]

Consobrini.

Hierapolis.

Ecclesia.

Nympha.