Institute for Colossians Studies

[page 2] [217] {Fol 144v contin.}

Prologue

The Colossians are Asians, who had learned the grace of Christ through the preaching of Archippus and the confirmation of his preaching by Epaphras. But lest anyone corrupt the rudiments of their faith, the apostle writes to them from Ephesus. Commending their faith and love, he prays that they may be perfected in Christ.

He points out Christ’s benefits and his primacy according to both natures, and then, recalling the dignity of his own ministry, he warns them lest they be seduced from Christ by philosophy or the ceremonies of the law // {Fol 145r} (since all good things retreat from those who are thus seduced). Finally, he provides moral instruction, first for everyone together, and then separately according to sex, age, and condition.

Chapter 1

“Paul,” etc. He sets forth the greeting in his usual manner, and since there was need for authority, he says, “Paul,” known to men by the title of apostle, known to all by his dignity, not through anger like the false apostles, but “by the will of God. And Timothy our brother,” who is a man of great authority. “To those who are at Colossae, holy brothers and other faithful,” that is, to the greater and the lesser, “in Christ Jesus,” that is, by the grace of Christ alone. “Grace to you,” etc.

“We give thanks,” etc., “praying for you.” The word order is: Praying that you may be filled with the knowledge, etc. But first he states why he gives thanks, so that here too the word order is: “We give thanks,” “hearing of the faith you have in Christ Jesus, and your love for all the saints,” in which, namely, you love holiness alone and show your love by the performance of works, not for earthly reward, but “because of the hope” which is not seen now, but “is laid up for you” from eternity, to be given as a reward “in heaven.”

So that you might hold this hope as certain, “you have heard of it in the word of the truth of the gospel.” So that you would not hesitate because of its novelty, it was not announced to you first, but to many others who are witnesses of its truth, and thus it reached you through the preachers of truth, just as it reached many others in the whole world.

“And it is bearing fruit,” just as in the parable of the seed that fell on good soil, and one produced a hundredfold, another sixtyfold, another thirtyfold (Matt. 13:8). And everywhere it is growing in the number and virtue of the faithful, “just as” it is bearing fruit and growing “in you, from the day you first heard” it through Archippus “and came to know the grace” of God, and this “in truth, just as you later learned it from Epaphras,” etc., confirming the preaching of Archippus.

“From Epaphras, I say, our beloved,” etc., “a minister of Christ Jesus for you,” that is, for your salvation, who, chosen by him, ministers his gifts to you and offers to him the sacrifices of your good works. “Who also has made known,” etc., that it is “in the Spirit,” not in the flesh. Therefore, etc.

And repeating what he had said about praying, he determines what they are praying for, saying: “and asking,” as if for something owed by promise, “that you may be filled with the knowledge of his will,” that is, that you may know what he himself wills, “in all wisdom” of those things concerning eternal matters which the mind, suspended in contemplation, is able to grasp, “and spiritual understanding” of those things in the Scriptures to which the mind ought to attend for the pattern of divine worship.

This is “so that,” always having this in the mind’s view, “you may walk worthy of God,” that is, exactly as the dignity of divine honor requires, “pleasing him in everything” that pertains to action and contemplation, “in every good work,” bearing fruit through a right will to do it, “and” through this also “increasing in the knowledge of God,” which, namely, is about God, and you may walk in his grace in us. But in every virtue of attacking the old habit of vices and overcoming the weakness of the flesh in its passions, “being strengthened according to the power // [page 3] [218] {Fol 145v} of his glory,” that is, as much as anyone can be strengthened by attending to his glory.

Therefore, if adversities threaten, we pray that, strengthened by the sight of this glory, you may walk “in all patience” (even if the labor seems long), “in longsuffering,” and, to say more, “with joy. And giving thanks in everything,” etc.

“Who has made us worthy,” etc. Up to this point he has stated why he gives thanks to God and what he prays for them. Now he points out the benefits of Christ and his primacy according to both natures. It is as if to say: Giving thanks to God the Father who made us—from the Gentiles as well as from the Jews—worthy to be received “into a share of the lot,” that is, into the inheritance “of the saints.” This is called a “lot” because it comes forth through the grace of the divine will, which is from his hidden justice. And this inheritance is to be “in the light” where God is seen as he is.

“He has rescued us” not just from darkness, but “from the power of darkness,” that is, of ignorance and error, in which we were held captive as slaves of sin under the prince the devil, “and transferred us” into this: that we might be the kingdom “of the Son of his love,” that is, of his beloved Son, “in whom,” the Son, “you have forgiveness” [or redemption superscript]. For his blood is sufficient for the forgiveness of all sins, so that we are not eternally punished for them.

This Son “is the image of God” because he is from him—not as a likeness derived from a model (the way the image of the king is on a coin), nor through any imitation whatsoever outside of the sharing of a kind (the way man is the image of God), but as a Son who, proceeding from him by birth, is the exact same thing as him in the singularity of substance. And therefore, since no image based on a model or on any extrinsic imitation ought to be worshipped, this image—which according to a singular essence is the exact same thing as he is—is worshipped, not for him, but with him. But how the one who is of the same substance with God himself is his image, no one can comprehend, and therefore he is rightly called “invisible.” (marg r. [marginal reference mark])

Nor did he begin with creation; rather, he himself is “the firstborn of all creation,” which is evident from this: “because in him,” that is, through him, “all things were created, both in heaven and on earth, visible,” etc.—and not only the lower things, but also the higher things, “whether thrones,” etc. Absolutely all things were created “through him and in him,” that is, not outside his substance by which he is immense, and he himself is “before all things,” not only in eternity, but also in dignity. (marg Aug. [Augustine])

For “all things hold together in him,” who according to his divinity is infused in all things, ruling and containing them; and according to his humanity, “he himself is the head of the body, the church,” that is, of the church which is his body. For just as the soul enlivens the entire body, but perceives with all the senses in the head, while perceiving only by touch in the other members (and therefore all things are subjected to the head because it in a certain way sustains the person of the soul), so the wisdom of God illuminates the entire body of the church from Abel to the last righteous person. But he was more fully in Christ, who not only has the benefit of the same wisdom, but also bears its person, full of truth and grace; and therefore he is the head of all those who receive from his fullness. From this it is apparent that this man was assumed by wisdom more excellently than all others. // {Fol 146r}

For the rest of the wise certainly have the word of God in them, but of none of them is it said: “The Word became flesh” (John 1:14). This is most rightly said of Christ, who according to his divinity “is the beginning” of all things, and according to his humanity, “the firstborn from the dead,” that is, the first of the dead assumed into the glory of immortality.

I say all these things about him “so that in all things,” that is, both according to the fact that he is God and according to the fact that he is man, and in the dignity and authority of the grace of his nature, and in the beginning of his example, and in every virtue and practice, and in those things which have already been and in those things which are yet to come, and not only in visible things but also in invisible things, “he himself might hold first place, because,” to state it universally, “it pleased” the Trinity “that all the fullness” of truth and grace should “dwell in him,” and “through him,” by the forgiveness of their sins, “to reconcile all things to himself,” that is, Jews and Gentiles.

The Triune God indeed did this, “making peace by the blood of his cross” (which one sacrifice the many victims in the law prefigured), “whether things on earth or things in heaven,” so that, namely, earthly things might harmonize with heavenly things, and earthly things might hold the peace that heavenly things hold among themselves and with their Creator.

And to speak spiritually, “he has reconciled you,” O Colossians, etc., which is a great grace. For he did these things for you [page 4] [219] “when you were alienated from God and enemies in your mind,” that is, in his counsel. Or “enemies in mind,” that is, sinning by deliberation in evil works. “But now.” As if to say: You were indeed such people.

“But now,” in this time, by the grace of forgiveness, “he has reconciled you in the body of his flesh,” that is, through the body which is his passible and mortal flesh, and to say more, he reconciled you through his death, “to present you,” that is, so that he might present you before him “holy” in virtues and “immaculate” from vices “and entirely beyond reproach.” Which you truly will be, “if indeed you continue grounded in the faith,” that is, firm and stable against all adversities, and utterly “immovable from the hope of the gospel,” which is promised in the gospel, “which you heard” when Archippus was teaching, “and which has been preached in all creation under heaven” as a new creation in Christ.

“Of which,” etc. Here he recalls the dignity of his ministry, so that they might more easily yield to his authority. The word order is: May you remain immovable from the hope of the gospel, “of which I myself, Paul, was made a minister, who now rejoice in the sufferings” which I endure at Ephesus “for your sake” to confirm you in the faith, “and in my flesh I fill up what is lacking of the afflictions,” not of Christ the head, but in me, “of the afflictions,” not mine, but “of Christ,” who is one out of the head and the members. (marg Aug. [Augustine, likely referring to the concept of the totus Christus, the whole Christ])

Behold, the sufferings of Christ are not in Christ alone, nor are they anywhere except in Christ, and they have already been consummated in Christ and will continue in Christ until the end of the age. “But I endure these for the sake of multiplying his body, which is the church, of which body I became a minister,” and using its power in individuals “according to the dispensation of God which was given to me for you,” that is, according to how God ordained me to be his steward among you, “so that I might fulfill the word of God” long promised, that is, that I might show it to be fulfilled, (marg Aug. [Augustine]) namely, “the mystery” of our restoration “which has been hidden for prior ages and many subsequent generations.” // {Fol 146v}

In the books of Plato it is argued with many reasons that in the beginning was the Word, naturally equal to the Father, the very same thing that the Father is (but not the Father himself), and that souls receive from his fullness in order to be blessed and wise. But it is not contained there that “The Word became flesh” (cf. John 1:14), etc., which pertains to the sacrament of the incarnation.

“But now” this mystery of the incarnation “has been manifested” not to all, but “to his saints,” to the little ones in humility, “to whom God graciously willed to make known the riches of the glory” of this sacrament appearing so worthy “among the Gentiles, which is Christ in you,” rich to all who call upon him. He is the “hope of future glory,” by which we shall be like him, “whom,” that is, as such a one, “we apostles proclaim, warning everyone” away from the error of unbelief, “and teaching in all wisdom” which is concerning the grace of Christ, “so that we may present everyone perfect in Christ Jesus,” that is, in the faith of his grace. “For this,” that is, so that all might advance to this general perfection without which there is no salvation, “I labor” by struggling against rebels, “according to his working which he works in me,” either in the power of doing miracles or in enduring adversities patiently.

Chapter 2

And rightly do I say: “For I want you to know,” etc., and for all those also “who have not seen my face in the flesh,” even if they have seen me in the spirit, “so that, being instructed” themselves “in love,” that is, understanding the love of God by which the Word became flesh so that man might become God, “your hearts may be comforted” [or their superscript]. (marg •II• [reference tie-mark])

So through the possessive which is your [literally: sua, “their”], he ought to refer to them. But he refers to them by saying their [eorum]. And the sense is: So that, understanding the love by which God was made man for your restoration, they might comfort themselves in this hope, “and that they might also advance into all the riches of the fullness of understanding,” that is, that they might understand those things in which the intelligence of the mind is consummated, which indeed is “in the knowledge of the mystery of God the Father and of Jesus Christ,” that is, when the secret of the one substance and the diverse property in each is known, as well as the sacrament of his grace for our glorification.

There is another reading: “So that their hearts may receive comfort, when they have been instructed in love unto all the riches of the fullness of understanding unto the knowledge of the mystery of God in Christ.” (marg Amb. Aug. [Ambrose and Augustine]) And the sense is: that he wants to foster their souls [page 5] [220] in love, so that they may become prompt to acknowledge the sacrament of God in Christ.

“In whom are,” etc. Since Christ is the Word made flesh, rightly are the “treasures of wisdom and knowledge” said to be in him. For whatever is said concerning the Word is a discourse of wisdom, but whatever is said concerning the sacrament of the incarnation is a discourse of knowledge. But since both of these mysteries are not subject to human reasoning and we do not yet know them except in part, he says: “Hidden,” until, when that which is perfect has come, that which is in part is done away with. Here, however, God gave wisdom to some, like Daniel and Solomon, beyond others, in order to show unbelievers that he is the author of all wisdom, the fullness of which is in Christ. But unbelievers do not think this because they do not read astrology in the Gospels or the prophets.

“Now this,” etc. Having recalled the dignity of his ministry, he warns them lest they retreat from Christ // {Fol 147r} through philosophy, from whom all good things come to them. It is as if to say: I want you to be instructed in the knowledge of the mystery of God. “But I say this so that no one may deceive you with sublimity” or subtlety “of speech,” because artificial entanglement of arguments often mixes the false with the true, and the dignity of the speech moves the emotions.

“But I say this” not idly, but knowing that you are being assailed in your simplicity through such things. “For even though I am absent from you in body, yet I am with you in spirit,” just as the spirit of Elisha was together with Gehazi, “rejoicing and seeing your order” in the morals of your life, “and the firmness of your faith which is in Christ,” that is, the foundation besides which no one can lay another. “Therefore, just as” upon the foundation of faith “you received Christ Jesus the Lord, so walk in him” without retreating from him, in the likeness of a rooted tree, in the likeness of a building built up upon him. And, as if explaining what he says by “rooted” in him, he says: “And established in the faith.” And likewise explaining what he says by “built up,” he says: “Abounding in him” who alone gives the increase, “just as you were taught,” so that, referring all things to him alone as the author and cause of all things, you may persevere “in thanksgiving.”

Then he explains what he had said—“let no one deceive you with sublimity of speech”—saying: “See to it that no one deceives you through philosophy,” etc. He calls “philosophy” the knowledge of natural things deduced from the principles of reason, whose necessity is nevertheless accommodated to custom. But the motion and substance of all things, and the connection of those things which are called their causes, are from one divine power.

Some unlearned men, however, not judging at all what is said from the rules of speech, when they hear that certain things are necessary, detract from divine power, thinking that what is said to be necessary according to the custom of nature absolutely cannot not be. And for this reason they deny that a virgin gave birth and other such things which, in the aforementioned manner, are said to be impossible. But when they hear that the causes of many things are in the elements, (marg Aug. [Augustine]) not knowing that they are created from a certain one, and thus by the necessity of their accompanying one another (marg r. [marginal reference mark]) they are called to act, (marg Aug. [Augustine]) they think that diverse deities rule over these same elements, whose own proper power operates in them.

Therefore, since there are some who are deceived and deceive through such things, when he says, “See to it that no one deceives you through philosophy,” he adds: “and empty deceit,” because this philosophy itself is spoken not indeed in reality, but “according to the tradition of men,” who, when they said they were wise, became fools “according to the elements of the world,” over which they thought diverse deities ruled (like Juno over the air, Neptune over the sea, and others over others), “and not according to Christ,” in whom alone in all things is the absolute power of grace. Because the divinity which is totally everywhere is not only in him, but also “dwells” in him as in a temple, not only through certain graces, as in the saints, but in the fullness of graces as in the head. And because he is not only full of grace, but is also God in the truth of his substance, “all the fullness of deity dwells in him,” not in a shadowy manner as in the signs prefiguring // {Fol 147v} the temple, but “bodily,” that is, in the reality of the thing itself by which the Word became flesh. And in him who by this fullness of deity is the head not only of men, but also “of every principality and [page 6] [221] power, you are filled,” having absolutely nothing except what you received from his fullness.

“In whom,” etc. He warned them lest they retreat from Christ through philosophy; now he warns them lest, seduced by false apostles, they receive the ceremonies of the law. “And you are filled in him. In whom also you were circumcised with a circumcision not made by hands,” which indeed occurs in the stripping off of the body of the flesh, that is, of the body which is flesh in appearance, “but in the circumcision of Christ,” by which, namely, you were spiritually purified through him “in baptism, buried with him,” that is, in his likeness, so that henceforth we might rest from our works, that is, from evil works, just as Christ rested from all works when placed in the tomb on the Sabbath.

“In whom also you were raised to newness of life through faith which is the working of God,” that is, which God has worked in you, who “raised him,” that is, who raised Christ “from the dead. And” through this also “God made you alive together with him, doing this when you were dead in trespasses and the uncircumcision of your flesh,” that is, in carnal trespasses which are signified by uncircumcision. And if anyone should ask how he made us alive together with him, he answers: “Forgiving you” all trespasses, both original and added, (marg Ier. [Jerome]) “erasing also the certificate of the decree,” that is, the curse of the law saying: “Cursed is everyone who does not abide by all things written in the book of the law, to do them” (Gal. 3:10).

This decree or certificate was a sentence of condemnation “against us,” which was also contrary to us by the abundance of transgression, about which elsewhere it says: “The law came in so that the trespass might increase” (Rom. 5:20). But not only this trespass, but also every sin, both original and actual, can be called the certificate of the decree, which as a kind of legal caution held against us before the passion of Christ either the devil as accuser, or God as judge. Thus the Lord himself says in the canticle: “Are not these things sealed up in my treasures?” (Deut. 32:34).

Therefore, by the decree of God just condemnation was owed to them, but the blood of Christ erased the certificate of all faults. And lest it seem to be for the punishment of the elect, “he took it out of the way,” so that it might no longer dominate anyone, “nailing it to the cross,” so that after death it could harm no one, “and” by this “stripping the principalities and powers, he exposed them” from the elect, or the elect from them, “confidently in public,” that is, manifestly “triumphing over them in himself.” For where the devil received the power to kill the Lord’s flesh, there the interior power by which he held us was slain. (marg Aug. Ieronimus [Augustine and Jerome])

Or “stripping himself of the flesh, he made an example of the principalities and powers, faithfully triumphing,” etc. Under the name of “flesh” here he wants mortality to be understood, according to that text: “Flesh and blood shall not possess the kingdom of God” (1 Cor. 15:50). Therefore, by stripping himself of this mortality in the resurrection, Christ is said to have made an example of the demonic powers which dominated us through this mortality, // {Fol 148r} because in himself, our head, he provided an example that the deliverance of his body, that is, the church, from the power of the devil will be fulfilled in the resurrection.

Since, therefore, the certificate of all faults and of the transgression of the law has been thus erased, “let no one henceforth judge you,” that is, call you transgressors and worthy of condemnation “in food or drink” consumed, if the law forbids it to be consumed (such as pork), or not consumed, if the law commands it to be consumed (such as unleavened bread), (marg Aug. [Augustine]) or in the uncelebrated part of a feast day, when the law commands it to be celebrated. For example: “Either regarding a new moon or a Sabbath, which are all a shadow of things to come,” in the figure of which they were done at that time, and it was a sin not to observe what they commanded. But now it is not a sin, because there are no longer commands which must be done for the sake of pre-announcement, but they are testimonies which are recited for the confirmation of truth.

“But the body is of Christ,” that is, the truth of the shadows is Christ the head with his members. Therefore, let no one “willing what he has not seen”—that is, affecting what he does not understand, namely, whose reason he ignores, desiring to observe them, (marg Ier. [Jerome]) “seduce you in humility and the religion of angels,” in legal observances which are called humility of mind or sense and the religion of angels.

For truly it is a humble sense and a miserable suspicion to believe that God delights in the blood of goats and bulls and other such things, in which the prophet Amos says the Israelites once served not God but evil angels, speaking thus: “You worshipped the figures which you made for yourselves, and God gave them over to serve the host of heaven” (Acts 7:42–43). (marg Ier. [Jerome]) Or simply: “Let no one seduce you in humility,” etc., that is, proud in false humility and [page 7] [222] preferring himself to others by a religion in which the angel also seems to appear, willing not what I say he has seen, but what he has not seen. For such people want to be considered angels and to have seen visions of this kind to which they show themselves as conformed, although they have not seen them.

“Walking” in this appearance of angels in vain, “since he is puffed up by the sense of his flesh,” that is, displaying the pride of his mind by the posture of his body and understanding all things carnally, “and not holding fast to the head” of all the Scriptures, Christ, full of truth and grace. “From whom,” that is, receiving from his fullness, “the whole body” of the church “supplied and knit together” [or constructed, superscript], that is, gathered into a certain unity by the supply of the divisions of graces of different members, through the bonds which love—strong as death—and the bond of peace create, and through the connections which the unity of the sacraments makes in such a diversity of members (that is, one faith, one baptism, etc.), “grows” according to the grace given to each one “into the growth of God,” that is, so that it may be perfect in the future God, all things in all, when Christ will have handed over the kingdom to him.

“If you have died,” etc. Under the quality of a rebuke he exhorts them away from the law, and as if they had already begun to Judaize he says: “If you have died”—not indeed by a miserable death away from Christ, by which the dead are said to bury their dead, but by a blessed death “with Christ, with whom our old man was crucified simultaneously, so that we might live with him”—I say, if you have died “from the elements of this world,” that is, from the legal requirements by which the childhood of the ancient people was instructed // {Fol 148v} so that the holy man might reach evangelical fullness, “why still, as if living in the world,” that is, as if caring for human things, “do you decree,” saying to one another: “Do not touch” like the body of a dead man or the place where a menstruating woman sits? “Nor taste” both swine’s flesh and fish without scales, “nor handle” with a certain zeal and delight?

As if to say: You, about whom Christ says to the Father: “They are not of the world, just as I am not of the world” (John 17:16), ought not to decree these things, “which all are destined for destruction by use,” that is, they are corruptible, just as is the food that is digested and excreted, and they lead into eternal death those who believe they are justified by them.

They are also “according to the commandments and doctrines of men,” because of which the commandments of God are often made void. “Which indeed have.” The conjunction “indeed” abounds: They have “a rationale of wisdom,” for to the unlearned, Judaic observances seem to have the image of human wisdom. They also consist “in superstition,” which is not religion, but a false image of religion. They are “also in humility,” not that which is a virtue, but, as is understood from the Greek, that by which the mind feels lowly, that is, vile and earthly things. And they are for “not sparing the body”—because often the Jews despise what they have and seek what they do not have, and in many such things the body labors—“and not in any honor, for the satiation of the flesh.” (marg Ier. [Jerome])

For since these things were created by the Lord so that, by the satiation and filling of the flesh, they might animate and sustain human limbs, and “to the pure all things are pure” (Titus 1:15), those who believe these things must be discerned act against the divine ordination and honor of his purity, except for a time, that is, when the law was established and then only in a figure. (marg Ier. [Jerome]) But here too is the error “according to the doctrine of men,” which seems to have the rationale of wisdom and is adorned with the appearance of abstinence, by those who say the world will one day be dissolved, (marg •III• [reference tie-mark]) and therefore the body is not to be spared, nor is the flesh to be burdened with satiation since it is going to die. Their affliction of the body is as vain as the intention of their meditation is foolish, since although the body must be brought into servitude by chastisement, by no reason is it to be deprived of the benefit of animation and sustenance.

Chapter 3

“Therefore,” etc. As if to say: You have died to the elements of the world with Christ, with whom by a certain resurrection you live. (marg Aug. [Augustine]) “If therefore” with Christ, that is, in the likeness of Christ, “you have already been raised” in reality regarding the spirit, but in hope regarding the body, “seek” by intention “not the things that are on earth,” the carnal things, “but set your minds on the things that are above,” the spiritual things, in understanding and love.

For not by location, but [page 8] [223] by the merit of excellence they are above, where Christ is “seated at the right hand of God,” that is, equal to the Father. As if to say: Because to believe is to be above. And you ought to seek not the things that are on earth—for you have died to them—“but the things that are above, because your life also is above with Christ.”

But since the time for the glory of the elect has not yet arrived, “it is hidden with God,” where the deep root is, that is, your love. Just as, on the contrary, since the time for those who love earthly things is prepared now, their glory now appears like the flower of the grass, but is soon to pass away, because it does not have a deep root. “But when.” As if to say: Your life is now hidden, “but when Christ, who is your life, appears in” // {Fol 149r} judgment, then the wicked will wither like grass, “and you will appear with him in glory.”

“Therefore put to death,” etc. Up to this point he has taught about the fullness of Christ and our fullness through him, and has warned us not to be separated from him in any way. Now he adds a general exhortation about morals. As if to say: Having died with Christ, your life is hidden in God, in which you will appear with him. Therefore, so that this may happen in you, “put to death your members,” etc., that is, the various acts of diverse vices, namely, “fornication,” which is indeed natural intercourse, but uncleanness beyond the legitimate use of marriage; “unnatural intercourse”; “lust” of insatiable heat running through any kind of turpitude; “evil desire” of acquiring; “and avarice” of retaining what is acquired, “which is the service of idols.”

He rightly compares avarice and idolatry, because the malice is not dissimilar and they are fulfilled by nearly the same penalty of action. For both strive to take away from God what is his: the latter, namely, takes the glory of deity so that he alone does not have it; the former takes the property of God, so that God alone does not have what he made for everyone. “These are the things on account of which the wrath of God is coming upon the sons of unbelief,” who, namely, refused to believe the truth they heard. For it is a great hindrance to know the rationale of the truth and not to execute it in deeds.

“In which” vices “you also once walked,” like the other faithful, namely, “when you lived in them.” He recalls these works so that they might rejoice that they have escaped and henceforth take heed to themselves. Thus there follows: “But now.” As if to say: Since you have received Christ, “you also put away,” like the other faithful, not only the aforementioned things, but “also all” other things, namely, “anger” of sudden movement, “indignation” concerning the dignities of private persons, “malice” by which someone plots harm to another, “blasphemy” against brothers or God. Let “filthy language,” which elsewhere is called foolish talk, even if it is in the heart, “not proceed out of your mouth. Do not lie to one another.”

Above he forbade greater things, now lesser things, lest anyone think these are not dangerous. Why go through them one by one? Put these away entirely, “stripping yourselves of the old man,” that is, the old life in sin “with all its practices, and putting on the new man” in the habit and act of virtue, “which is being renewed day by day.” How? “In the knowledge of God,” that is, by acknowledging God. Where? “According to the image,” that is, in the image, namely, in the mind, namely, where the image of the one who created him is.

To the Ephesians he says: “Who is created according to God” (Eph. 4:24), (marg Aug. [Augustine]) lest this renewal be thought to occur according to another creature, here indeed it is “according to the image,” not because the image to which it is made is one thing and the image according to which it is made is another, but because, just as was said, it occurs in that thing in which the image of God is, that is, in the mind. “Where there is no male,” etc., that is, to whom before God external diversity prejudices nothing, namely, neither of sexes, nor of nations, (marg Ier. [Jerome]) nor of observances, nor of languages, nor of conditions, (marg Amb. [Ambrose, likely Ambrosiaster]) “but Christ alone is all and in all.”

Ambrose: There is one image which is said to be created by the knowledge of God, and there is another image to which the first man was made. For this image which is created by the knowledge of God is in the behavior of a good life, about which the apostle says elsewhere: “Let us bear the image of the heavenly” (1 Cor. 15:49). For he commands this image to be borne in holiness and good works which descend from the knowledge of the Son of God, and which hold praise among men, even if not a reward, // {Fol 149v} but before God they hold not only praise but also a reward. This image is not only in a man, but also in a woman, since she too, acknowledging by whom she was created and obeying his will, abstains from a base life. Hence he says: “Where there is no male,” etc. But that image to which the first man was made [page 9] [224] is in the man alone. Hence the apostle says elsewhere: “Man is the image of God” (1 Cor. 11:7). And in Genesis: “God made man, in the image of God he made him” (Gen. 1:27). This certainly was so that, just as all things are from one God, so all men should be from one man.

“Put on therefore.” As if to say: Christ is all things in all. You, therefore, as many of you as were baptized into Christ and through this have put on Christ like true elect unto salvation, made holy by participation in the sacraments, beloved by mercy, “Put on the bowels of mercy,” that is, an affection of piety ready to do good to all, “benignity” of soul, “humility” of heart and habit, “modesty,” the measure of observing all things, “patience” in tolerating adversities, “bearing with one another” each other’s burdens, “and forgiving,” etc., “just as the Lord,” etc., who, after washing the disciples’ feet in this sacrament, said: “I have given you an example, so that you also should do likewise” (John 13:15). “But above all these things have love,” which is the super-eminent way and the super-eminent knowledge and the tunic woven from the top down, “which is the bond of perfection,” and therefore being seamless, it binds all the members into one.

“And let the peace of Christ,” which Christ indeed had in himself and made and taught between God and men, “to which you were also called” (so that each one, namely, might remain in that condition in which he was called, that is, free, slave, circumcised, uncircumcised) “in one single body,” I say not only let it exist, but also let it exult “in your hearts.” And because nothing is from you, but all things are from God through Christ, “be thankful” to God, “teaching” (regarding those who do not know) “and admonishing” (regarding those who know but are lazy) “yourselves” that this exultation is to be had, both in “psalms” concerning the morals of life, and in “hymns” concerning the praises of God, and in “spiritual songs” concerning eternal things, “singing to the Lord” not only on your lips, but also “in your hearts,” that is, with an attentive intellect and a great affection in, that is, for the grace of the aforementioned peace.

But so that you may prudently teach or admonish, “let the word of Christ dwell in you abundantly,” namely, “in all wisdom,” that is, the understanding of the Scriptures. “Whatever you do, whether in word” when you teach, “or in any work”—supply this: do it in such a way that all things are “in the name of our Lord Jesus Christ,” to his honor, which is maximized in this: if you are “giving thanks for all things to God the Father through him,” the Christ through whom he gives you all things.

“Wives,” etc. Up to this point he has admonished everyone together concerning morals; now he admonishes diverse groups separately, that they should serve one another mutually—not only wives obeying husbands, children their parents, and slaves their masters, but also husbands consulting the interests of their wives, slaves of their masters, fathers of their masters [sic].

For this is domestic peace and the concord ordained by God for those living together, so that those who excel // {Fol 150r} in reason should excel in dominion and command not by a desire to dominate, but by the duty of consulting and providing beneficence. But let the others obey their superiors with a simple heart, yet not if they command against the homeland, just as neither against God if the homeland commands it, for he is the Lord greater than all. (marg •IIII• [reference tie-mark]) Hence he says to slaves: “Serve Christ the Lord.”

Chapter 4

And to the masters also he says: “Provide what is just and fair for your slaves, knowing that you too have a Master in heaven,” from whom each one will receive what he has done unjustly. “And there is no partiality with God.” For even if the aforementioned order is disturbed by the injustice of men, yet for the just who bear this disturbance patiently, the Lord will render the most ordered felicity in the end.

Likewise, he commonly says to all: “Devote yourselves to prayer, being watchful in it,” that is, not becoming lazy in it regarding future things, “in thanksgiving” regarding past things. And behold, not only does Christ intercede for the members, but the members also mutually for each other. Nor do leaders alone intercede for the people, but the people also for the leaders. Hence he adds: “Praying at the same time also for us, that God may open a door of speech for us,” that is, open our mouth to speak many and great things, that is, “the mystery of Christ, on account of which I am in chains.” May he open it, I say, “so that I may make that mystery manifest by speaking exactly as I ought to speak,” that is, may he teach what, to whom, and when I should explain.

“But walk in wisdom toward those who are outside,” the unbelievers, so that, [page 10] [225] namely, in those things which are permitted to be done and not to be done, you may often leave aside even what seems more perfect to you for the sake of their peace, by this leaving aside “redeeming the time,” so that you may have a quiet heart in the Lord, and they may more easily receive your teaching. Hence he adds: “Let your speech always be with grace.” For it is fitting that the sermon is always gracious to the listeners, especially for him who is of grace. So that it may be this, let it be “seasoned with the salt” of wisdom, “so that you may know how,” etc., “to each one,” that is, according to the quality of the persons—one way to the philosopher, another to the expert in the law, another to the heretic, another to the uneducated.

“All the things concerning me” everywhere and the evils reaching to the place of faith, “Tychicus will make known to you,” etc. Through him he is believed to have sent the letter. “Greets you,” etc. “Concerning Mark and Barnabas, you received these instructions, that if he comes,” etc. (marg Ier. [Jerome]) “Who are of the circumcision.” As if to say: Asserting the same thing about grace, however, that I do.

These alone of the // {Fol 150v} Jews “are now my helpers in the kingdom of God,” that is, in preaching the New Testament through which one enters the kingdom of God, “who were also a comfort to me” when I was placed in tribulation by supplying my place, “so that you may stand perseveringly perfect in everything,” that is, so that you may will whatever God wills and nothing else. (marg Ier. [Jerome]) “Laboring much,” both by praying and by other means.

“Luke the evangelist greets you. And let that which is” the letter “of the Laodiceans, also sent to them by me, be read to you.” (marg Amb. [Ambrose, likely Ambrosiaster]) From this place we understand that apostolic writings are useful not only for those to whom they are specially directed, but also for all others. “And say this to Archippus: See,” etc. Here Archippus is said to have been a deacon and is considered a leader for the Colossians, to whom the letter written for the sake of the people was not destined. And therefore through them the apostle admonishes the leader so that he who received the ruling of their church might be solicitous for them. “By the hand of Paul,” so that it might be certain that the letter was sent by me. “Be mindful of my chains,” that is, pray that I be returned to you. Remember that I suffer for your sake. Imitate my tolerance, supplying what is necessary for my sufferings. “Grace and so forth, AMEN.”

Here ends the epistle to the Colossians.

Gilbert of Poitiers (Gilbertus Porretanus) Commentary on the Pauline Epistles

Transcription of MS Zwettl 58
By Karlfried Froehlich September 2009
Revised November 2021

[page 2] [217] Fol 144v contin.

Ad Colossenses

Prooemium

Colosenses sunt Asiani, qui archyppo prędicante et prędicationem eius epafra confirmante gratiam christi didicerant. Ne quis tamen fidei eorum rudimenta corrumpat, scribit apostolus eis ab epheso, et eorum fidem et dilectionem commendans orat, ut perficiantur in christo, cuius beneficia et primatum secundum naturam utramque ostendit, deinde sui ministerii dignitatem commemorans monet, ne per phylosophiam uel legis ceri- // Fol 145r monias seducti a christo ex quo illis omnia bona recedant. Ad ultimum tum omnes simul, tum separatim et sexus et etates et conditiones moraliter instruit.

Ad Colossenses, Cap. 1

¶ “Paulus” etc. Solito more salutationem premittit et quoniam auctoritate opus erat ait: “Paulus,” cognito hominibus nomine apostolus, cognita omnibus dignitate, non per iram sicut pseudo apostoli, sed per uoluntatem dei. Et timotheus frater, qui est uir magnę auctoritatis. His qui sunt colosis fratribus sanctis et aliis fidelibus, id est, maioribus et minoribus in christo ihesu, id est, per solam gratiam christi. Gratia uobis etc.

¶ “Gratias agimus” etc. pro uobis orantes. Ordo uerborum: “Orantes, ut impleamini agnitione” etc. Sed premittit unde gratias agat, ut hic quoque sit ordo uerborum: “Gratias agimus audientes esse in christo ihesu fidem et dilectionem quam habetis in omnes sanctos,” in quibus scilicet solam diligitis sanctitatem et operis exhibitione dilectionem ostenditis, nec pro terreno emolumento, sed propter spem quę modo non uidetur, tamen uobis est reposita ab ęterno reddenda in cęlis. Quam ut certam haberetis, audistis in uerbo ueritatis euangelii. Quod ne forte illius nouitate hesitaretis, non uobis primis annuntiatum est, sed aliis pluribus qui ueritatis eius testes sunt, et sic peruenit usque ad uos per prędicatores ueritatis sicut et ad plurimos alios in uniuerso mundo. Et fructificat iuxta parabolam seminis quod in bonam terram cecidit et aliud centesimum, aliud sexagesimum, aliud tricesimum fecit fructum. Et ubique crescit numero et uirtute fidelium, sicut et in uobis fructificat et crescit ex ea die qua primum per archyppum audistis et cognouistis gratiam, et hoc in ueritate sicut postea didicistis ab epafra etc. prędicationem archyppi confirmante. “Epafra dico karissimo” etc. pro uobis, id est, pro salute uestra minister christi ihesu, a quo electus dona eius uobis ministrat et eidem operum uestrorum bonorum sacrificia offert. “Qui et manifestauit” etc. in spiritu esse non in carne. Ideo etc. Et repetens quod dixerat orantes determinat quid, dicens: et postulantes, quasi rem ex promissione debitam: “ut impleamini agnitione uoluntatis eius,” hoc est, quid ipse uelit ut cognoscatis in omni sapientia eorum quę de ęternis mens contemplatione suspensa potest attingere, et intellectu spirituali eorum quę in scripturis ad diuinę culturę formam debet attendere, ut hoc mentis prospectu semper habentes ambuletis digne deo, id est, prout diuini honoris dignitas exigit, placentes ei per omnia, quę ad actionem pertinent et contemplationem in omni opere bono, per rectam illud faciendi uoluntatem fructificantes, et per hoc etiam crescentes in scientia dei, quę scilicet de deo est, et gratia eius in nobis ambuletis, sed in omni uirtute ueterem uiciorum consuetudinem expugnandi et infirmitatem carnis in passionibus superandi, confortati secundum poten- // [page 3] [218] Fol 145v ciam claritatis eius, id est, quantum potest aliquis confortari per hoc quod adtendit gloriam eius. Si igitur aduersa ingruant oramus, ut claritatis huius intuitu confortati ambuletis in omni pacientia, etsi labor longus uidetur, in longanimitate, et ut plus dicam, cum gaudio. Et de omnibus gratias agentes etc.

¶ “Qui dignos” etc. Hucusque dixit unde gratias agat deo et quid eis oret. Nunc beneficia christi et eius primatum secundum utramque naturam ostendit. Quasi: Gratias agentes deo patri qui nos tam de gentibus quam de iudeis fecit dignos ut assumeret in partem sortis, id est, in hereditatem sanctorum, quę ideo dicitur sors, quoniam per gratiam diuinę uoluntatis quę est ex eiusdem occulta iusticia prouenit, et est hęc hereditas esse in lumine qua deus sicut est uideatur. Qui eripuit nos non dico de tenebris, sed de potestate tenebrarum, id est, ignorantię et erroris, in quibus serui peccati sub diabolo principe captiui tenebamur, et transtulit in hoc, ut essemus regnum filii dilectionis suę, id est, dilecti filii sui, in quo filio habetis remissionem [uel redemptionem superscript]. Sanguis enim illius sufficit ad remissionem omnium peccatorum, ne pro eis ęternaliter puniamur. Qui filius est imago dei, quia ex eo est, non tanquam ab exemplari deducta similitudo, qualiter in nummo est regis imago, nec aliqua prorsus quę pręter communionem generis sit imitatione, qualiter homo est imago dei, sed sicut filius qui natiuitate procedens ab illo singularitate substantię idem est quod ille. Ideoque cum nulla exempli aut cuiuslibet imitationis extrinsecę imago debeat coli, hęc quę secundum singularem essentiam idem quod ipse est colitur, nec pro illo, sed cum illo. Qualiter autem qui eiusdem cum ipso deo substantię est sit eius imago, nullus comprehendere potest, et idcirco recte dicitur inuisibilis. [marg r.] Nec cepit cum creatura, immo ipse est primogenitus omnis creaturę, quod inde constat, quia in ipso, id est, per ipsum condita sunt uniuersa et in cęlis et in terra, uisibilia etc. nec solum indigniora, uerum etiam digniora. Siue throni etc. Omnia prorsus per ipsum et in ipso, id est, non extra substantiam eius qua inmensus est creata sunt, et ipse non modo ęternitate, sed etiam dignitate est ante omnes. [marg ¶Aug.] Nam et omnia constant in ipso qui secundum diuinitatem omnibus infusus illa regit et continet, et secundum humanitatem ipse est caput corporis ęcclesię, id est, ęcclesię quę est corpus eius. Sicut enim anima totum quidem corpus uiuificat, sed in capite omnibus sensibus sentit, solo autem tactu in ceteris membris, ideoque capiti cuncta subiecta sunt, quod animę personam quodammodo sustinet, sic sapientia dei totum quidem corpus ęcclesię ab abel usque ad ultimum iustum illuminat. Sed in christo plenius fuit, qui eiusdem sapientię non solum beneficium habet, sed etiam personam gerit ueritate ipsius et gratia plenus, et iccirco omnium quidem qui de plenitudine eius accipiunt caput est. Ex quo apparet excellentius quam ceteros assumptum a sapientia hominem illum. // Fol 146r Nam ceteri sapientes habent quidem in se uerbum dei, sed de nullo illorum dicitur: “uerbum caro factum est,” quod de christo rectissime dicitur, qui secundum diuinitatem est principium omnium, et secundum humanitatem primogenitus ex mortuis, id est, primus mortuorum in gloria inmortalitatis assumptus. Quę omnia de illo dico, ut in omnibus, id est, et secundum quod deus et secundum quod homo, et naturę gratię dignitate et auctoritate, et exempli inicio et omni denique uirtute et usu, et in illis quę iam fuerant et in illis quę adhuc futura sunt, non solum uisibilibus sed etiam inuisibilibus sit ipse primatum tenens, quia ut uniuersaliter dicatur, complacuit trinitati habitare in ipso omnem prorsus ueritatis et gratię plenitudinem, et per eum remissione eorum reconciliari omnia in ipsum, id est, iudeos et gentes. Quod utique fecit trinitas deus, pacificans per sanguinem crucis eius, quod unum sacrificium multę in lege uictimę figurabant, siue quę in cęlis siue quę in terra sunt, ut scilicet concordent terrena cęlestibus, et quam inter se et cum creatore suo pacem tenent cęlestia teneant et terrena. Et ut spiritaliter loquar, uos, o colosenses, reconciliauit etc., quę magna est gratia. Hęc enim fecit uobis cum [page 4] [219] essetis alienati a deo et inimici sensus, hoc est consilii eius. Vel inimici sensu, id est, ex deliberatione peccantes in operibus malis. Nunc autem. Quasi: Tales quidem eratis. Nunc autem hoc scilicet tempore gratię remissione uos reconciliauit in corpore carnis, id est, per corpus quod est caro eius passibilis atque mortalis, et ut plus dicam, reconciliauit uos per mortem ipsius exhibere, id est, ut exhiberet uos coram ipso sanctos uirtutibus et inmaculatos a uiciis et prorsus irreprehensibiles. Quales uere eritis, si tamen permaneatis in fide fundati, id est, firmi, et contra aduersa omnia stabiles et penitus immobiles a spe euangelii, quę scilicet promittitur in euangelio, quod archyppo docente audistis, quod et in uniuersa quę sub cęlo est noua in christo creatura prędicatum est.

¶ “Cuius” etc. Hic de sui ministerii dignitate commemorat, ut suę facilius auctoritati concedant. Ordo uerborum: Permaneatis immobiles a spe euangelii, cuius prędicandi factus sum minister ego ipse paulus qui nunc gaudeo in passionibus quas ephesi sustineo pro uobis in fide confirmandis, et in carne non christi capitis, sed in mea impleo ea quę desunt passionis non meę sed christi, qui ex capite et membris unus est. [marg ¶Aug.] Ecce passiones christi non in solo christo, nec nisi in christo, et quę in christo consummatę iam sunt et usque ad finem seculi fient in christo. Has autem sustineo pro multiplicando corpore eius quod est ęcclesia, cuius corporis ego factus sum minister, et eius potestate utens in singulis secundum dispensationem dei quę data est mihi in uobis, id est, secundum quod deus ordinauit me in uobis esse suum dispensatorem, ut uerbum dei diu promissum impleam, id est, impletum esse ostendam, [marg ¶Aug.] scilicet mysterium reparationis nostrę quod absconditum fuit a seculis prioribus et generationibus multis sequentibus. // Fol 146v In libris quidem platonis multis rationibus suadetur quod in principio erat uerbum equale patri naturaliter id ipsum quod pater non ipse, et quod de plenitudine eius animę ut sint beatę et sapientes accipiunt. Non tamen ibi continetur: “uerbum caro factum est” etc. quę pertinent ad sacramentum incarnationis. Nunc autem hoc incarnationis mysterium manifestum est non omnibus sed sanctis eius, humilitate paruulis, quibus gratis deus uoluit notas facere diuicias glorię sacramenti huius tam digni apparentis in gentibus, quod est christus in uobis, diues in omnes qui inuocant illum. Spes glorię futurę, qua ei similes erimus, quem, id est, qualem nos apostoli eum annunciamus corripientes de infidelitatis errore omnem hominem et docentes in omni sapientia quę est de gratia christi, ut omnem hominem exhibeamus perfectum in christo ihesu, id est, in fide gratię eius. In quo, ut scilicet ad hanc generalem perfectionem sine qua non est salus omnes proficiant, laboro contra rebelles certando secundum operationem eius quam ipse operatur in me, in uirtute uel miracula faciendi uel aduersa pacienter tolerandi.

Ad Colossenses, Cap. 2

Et recte dico: “Uolo enim uos scire” etc. et pro omnibus etiam “quicunque” etc. in carne, etsi in spiritu uiderint, ut instructi ipsi in caritate, id est, intelligentes caritatem dei qua uerbum caro factum est, ut homo deus fieret, consolentur corda uestra [sua superscript]. [marg •II•] Sic per possessiuum quod est sua deberet illos referre. Refert autem dicens eorum. Et est sensus: Ut intelligentes qua karitate deus factus est homo, pro uestra scilicet reparatione, hac spe consolentur se ipsos, et ut etiam proficiant in omnes diuicias plenitudinis intellectus, id est, ea intelligant in quibus mentis intelligentia consummatur, quod utique sit in agnitione mysterii dei patris ihesu christi, id est, cum cognoscitur et unius substantię et diuersę proprietatis in utroque secretum et ad nos glorificandos suę gratię sacramentum. Est alia littera. Vt consolationem accipiant corda eorum, cum fuerint instructi in caritate in omnes diuicias plenitudinis intellectus ad agnitionem mysterii dei in christo. [marg ¶Amb. Aug.] Et est sensus: quod uult animas [page 5] [220] eorum in caritate fouere, ut prompti fiant agnoscere sacramentum dei in christo. “In quo sunt” etc. Quoniam christus est uerbum caro factum, recte in eo sapientię et scientię thesauri esse dicuntur. Nam quicquid de uerbo sacramenti dicitur sermo sapientię est, quicquid uero de sacramento incarnationis, sermo scientię. Sed quoniam hęc utraque mysteria humanis non subiacent rationibus et ea non dum nisi ex parte cognoscimus, ait: Absconditi donec ueniente quod perfectum est, euacuetur quod ex parte est. Hic tamen quibusdam ut danieli et salomoni prę ceteris deus sapientiam dedit, ut infidelibus ostenderet se esse auctorem tocius sapientię, cuius plenitudo in christo est, quod infideles non putant eo quod in euangeliis aut prophetis astrologiam non legunt.

¶ “Hoc autem” etc. Commemorata sui ministerii dignitate monet eos, ne per phyloso- // Fol 147r phyam recedant a christo, a quo eis omnia bona. Quasi: Uolo, ut sitis instructi in agnitione mysterii dei. Hoc autem ideo dico, ut nemo uos decipiat in sublimitate uel subtilitate sermonis, quia sepe ueris falsa interserit artificiosa intricatio rationum et orationis dignitas mouet affectum. Hoc autem dico non ociose, sed sciens per huiusmodi uestram simplicitatem attemptari. Nam etsi a uobis absens sum corpore, sed tamen uobiscum spiritu sicut spiritus helysei in una cum iezi fuit, gaudens et uidens ordinem uestrum in moribus uitę, et eius quę in christo est uere fidei uestrę firmamentum, hoc est, fundamentum preter quod aliud nemo potest ponere. Sicut ergo fidei fundamento accepistis christum ihesum dominum, ita non recedatis ab illo, sed ambulate in ipso ad similitudinem arboris radicati, ad similitudinem domus superedificati in ipso. Et tamquam in ipso exponens quid dicat: radicati, ait: Et confirmati in fide. Et item ostendens quid dicat: superedificati, ait: Abundantes in illo qui solus dat incrementum sicut et didicistis, ut ad ipsum solum omnium auctorem et causam omnia referentes perseueretis in gratiarum actione. Deinde quod dixerat: nemo uos decipiat per sublimitatem sermonis explanat dicens: Uidete ne quis uos decipiat per phylosophiam etc. Phylosophiam uocat scientiam naturalium deductam ex principiis rationum, quarum tamen est consuetudini accommodata necessitas. Sed ex una diuina potestate omnium motus est atque substantia et earum quę ad se dicuntur causarum conexio. Quidam autem imperiti ea quę dicuntur ex dicendi rationibus minime iudicantes, cum audiunt quędam esse necessaria, diuinę derogant potestati putantes id quod iuxta naturę consuetudinem dicitur necessarium absolute non posse non esse. Ideoque negant uirginem peperisse et huiusmodi alia quę prędicto modo dicuntur impossibilia. Cum uero audiunt multarum causas rerum esse in elementis, [marg ¶Aug.] nescientes eas ex quodam a quo creatę sunt [marg r.] suę inter se comitantię debito sic uocari [marg ¶Aug.], putant eisdem elementis numina diuersa pręeesse, quorum propria potestas operetur in ipsis. Quoniam igitur per huiusmodi quidam et falsi sunt et fallunt, cum dixerit: uidete ne quis uos decipiat per phylosophiam, addit: et per inanem fallaciam, quod ipsa phylosophia dicitur non quidem re, sed secundum traditionem hominum, qui cum dicerent se esse sapientes stulti facti sunt secundum elementa mundi, quibus diuersa pręesse numina putauerunt, ut iunonem aeri, neptunum mari, et alia aliis, et non secundum christum, cuius in omnibus sola est et absoluta gratię potencia, quia diuinitas quę ubique tota est in ipso non modo est, sed etiam habitat tanquam in templo nec solum per aliquas gratias, sicut in sanctis, sed plenitudine gratiarum tamquam in capite. Et quia gratia non modo plenus est, sed etiam ueritate substantię deus, habitat omnis diuinitatis plenitudo in ipso, non umbraliter sicut in templo pręfi- // Fol 147v gurantibus signis, sed corporaliter, id est, rei ipsius ueritate qua uerbum caro factum est. Et in illo qui hac diuinitatis plenitudine caput est non modo hominum, sed et omnis principatus et [page 6] [221] potestatis estis uos repleti, nil prorsus habentes nisi quod de eius plenitudine accepistis.

¶ “In quo,” etc. Monuit ne per phylosophiam a christo recedant, nunc monet, ne a pseudo apostolis seducti cerimonias legis recipiant. Et estis repleti in illo. In quo et circumcisi estis circumcisione non manu facta, quę scilicet fit in expoliatione corporis carnis, id est, corporis quod specie caro est, sed in circumcisione christi, qua scilicet spiritualiter per ipsum estis purificati in baptismo consepulti ei, id est, ad similitudinem eius, ut deinceps quiescamus ab operibus nostris, id est, malis, sicut christus ab omnibus in sabbato positus in sepulchro quieuit, in quo et resurrexistis in nouitate uitę per fidem quę est operationis dei, id est, quam uobis operatus est deus, qui illum, id est, qui christum suscitauit a mortuis, et per hoc quoque uos cum illo deus conuiuificauit, et hoc fecit cum essetis mortui in delictis et pręputio carnis uestrę, hoc est delictis carnalibus quę significantur per pręputium. Et siquis quęrat qualiter conuiuificauit respondet: Donans uobis delicta omnia et originalia et superaddita, [marg ¶Ier.] delens etiam cyrographum decreti, id est, maledictum legis dicentis: “maledictus omnis qui non permanserit in omnibus quę scripta sunt in libro legis, ut faciat ea” (Gal. 3:10), quod decretum uel cyrographum erat aduersum nos sentencia dampnationis, quod etiam erat contrarium nobis habundantia preuaricationis de qua alibi: “Lex subintrauit ut habundaret delictum” (Rom. 5:20). Non solum autem hoc delictum, sed etiam omne peccatum tam originale quam actuale potest dici cyrographum decreti, quod quasi cautionem contra nos ante passionem christi tenebat uel accusator diabolus, uel iudex deus. Unde ipse dominus in cantico dicit: “Hęc signata sunt in thesauris meis” (Deut. 32:34). His igitur ex decreto dei iusta dampnatio debebatur, sed sanguis christi omnium culparum deleuit cyrographum. Et ne uideretur ad penam electorum, tulit ipsum de medio, ut iam nemini dominetur, affigens illud cruci, ut post mortem nemini possit nocere, et per hoc expolians principatus et potestates traduxit eos ab electis, uel electos ab eis, confidenter palam, id est, manifeste triumphans illos in semetipso. Nam unde diabolus accepit potestatem dominicę carnis occidendę, inde interior qua nos tenebat potestas eius occisa est. [marg ¶Aug. ¶Ieronimus] Uel exuens se carne principatus et potestates exemplauit fideliter triumphans etc. Nomine carnis hoc loco mortalitatem uult intelligi iuxta illud: “Caro et sanguis regnum dei non possidebunt” (1 Cor. 15:50). Hac igitur mortalitate christus in resurrectione se exuens diabolicas potestates quę per hanc mortalitatem nobis dominabantur dicitur exem- // Fol 148r plasse, quoniam in se ipso capite nostro prębuit exemplum, quod in eius corpore, id est, ęcclesia ex diaboli potestate liberanda in resurrectione complebitur. Quoniam ergo sic deletum est omnium culparum et pręuaricationis legis cyrographum, nemo deinceps uos iudicet, id est, dicat pręuaricatores atque dampnandos in cibo aut potu sumpto, si lex prohibet sumi, ut porcina carne, uel non sumpto, si lex pręcipit sumi, ut azimo, [marg ¶Aug.] aut in parte diei festi non celebrata, cum lex precipiat celebrari. Verbi gratia: Aut neomenię aut sabbatorum, quę omnia sunt umbra futurorum, in quorum figura tunc fiebant, et erat peccatum non seruare quę precipiebantur. Nunc autem non est peccatum, quia iam non sunt pręcepta quę necesse sit fieri ad pręnunciationem, sed sunt testimonia quę recitantur ad ueritatis confirmationem. Corpus autem christi, id est, umbrarum ueritas est christus caput cum membris. Nemo itaque uolens quę non uidit, id est, affectans quę non intelligit, hoc est, legis cerimonias quarum rationem ignorat cupiens obseruare, [marg ¶Ier.] seducat uos in humilitate et religione angelorum in legalibus obseruantiis quę dicuntur humilitas mentis uel sensus et religio angelorum. Uere etenim humilis sensus et miseranda suspicio est credere deum hyrcorum et thaurorum sanguine delectari et huismodi aliis, in quibus non deo sed angelis malis israęlitas olim seruisse amos propheta dicit ita: “Adorauerunt figuras quas ipsi fecerunt, et tradidit eos deus ut seruirent milicię cęli” (Acts 7:42–43). [marg ¶Ier.] Uel simpliciter, nemo uos seducat in humilitate etc., id est, ficta humilitate superbus et [page 7] [222] religione qua etiam angelus sibi uidetur se ceteris preferens, uolens non dico quę uidit, sed quę non uidit, tales namque uolunt putari se angelos et huiusmodi uisiones uidisse quibus quasi se conformes ostentant, cum tamen non uiderint. Ambulans in hac angelorum specie frustra quoniam inflatus sensu carnis suę, hoc est, mentis superbiam gestu corporis preferens et carnaliter cuncta intelligens, et non tenens omnium scripturarum caput christum ueritate et gratia plenum. Ex quo, id est, de cuius plenitudine accipiendo, totum corpus ęcclesię subministratum et compactum [uel constructum, superscript], id est, subministratione membrorum gratiarum diuisionibus diuersorum in quandam unitatem redactum, per nexus quos dilectio fortis ut mors et pacis uinculum facit, et per coniunctiones quas in tanta diuersitate membrorum sacramentorum unitas facit, id est, una fides, unum baptisma, etc., crescit secundum eam quę unicuique data est gratiam in augmentum dei, id est, ut sit perfectum in deo futuro in omnibus omnia cum ei christus regnum tradiderit. Si mortui, etc. Sub increpationis qualitate dehortatur eos a lege et tanquam iam iudaizare ceperint ait: Si mortui estis, non quidem misera morte a christo, qua mortui mortuos suos sepelire dicuntur, sed beata cum christo, cum quo uetus homo noster simul crucifixus est, ut cum illo uiuamus, mortui dico ab elementis huius mundi, id est, a legalibus quibus antiqui populi erudiebatur // Fol 148v infantia, ut uir sanctus ad euangelicam plenitudinem perueniret, quid adhuc tamquam uiuentes in mundo, id est, tamquam humana curantes decernitis dicentes alii aliis: ne tetigeritis ut corpus mortui hominis uel locu in quo sedet mulier menstruata? Neque gustaueritis et carnem suillam et pisces non habentes squamas, neque contrectaueritis studio quodam et delectatione? Quasi: Uos de quibus christus ait ad patrem: “de mundo non sunt, sicut et ego non sum de mundo” (John 17:16), non debetis hęc decernere quę omnia ipso usu sunt in interitum, id est, corruptibilia, sicut est quod esca digeritur et egeritur, et ducunt in mortem ęternam credentes iustificari per illa. Sunt etiam secundum pręcepta et doctrinas hominum, propter quas sepe mandata dei irrita fiunt. Quę sunt quidem. Habundat coniunctio quidem: Habentia rationem sapientię, nam imperitis humanę sapientię imaginem iudaicę obseruationes uidentur habere. Sunt etiam in supersticione quę non religio est, sed religionis falsa imago. Sunt et in humilitate, non illa quę uirtus est, sed sicut ex greco intelligitur illa qua mens sentit humilia, id est, uilia atque terrena. Et sunt ad non parcendum corpori, quia sepe iudei contempnunt quę habent et quęrunt quę non habent et multa huiusmodi in quibus corpus laborat, et non in honore aliquo, ad saturitatem carnis. [marg ¶Ier.] Cum enim hęc a domino creata sint, ut saturitate atque impletione carnis humanos artus uegetent atque sustentent, et omnia munda sint mundis, contra diuinam ordinationem et honorem suę mundicię faciunt qui hęc discernenda credunt nisi ad tempus, id est, lege habente statum et tunc non nisi in figura. [marg ¶Ier.] Sed et hic error est secundum hominum doctrinam quę rationem sapientię habere uidetur et abstinentię specie subornatur qui dicunt mundum quandoque soluendum, [marg •III•] ideoque non parcendum corpori nec carnem in saturitate onerandam utpote morituram, quorum tam uana est corporis afflictio quam stulta meditationis intentio, quoniam corpus etsi castigatione in seruitutem redigendum est, nulla tamen ratione uegetationis atque sustentationis suę beneficio priuandum est.

Ad Colossenses, Cap. 3

Igitur etc. Quasi mortui estis ab elementis mundi cum christo, cum quo quadam resurrectione uiuitis. [marg ¶Aug.] Si igitur cum christo, id est, ad similitudinem christi iam quantum ad spiritum, re quantum uero ad corpus spe consurrexistis, quęrite intentione, non quę sunt super terram carnalia, sed quę sunt sursum spiritualia sapite in intelligentia et caritate quę non loco sed [page 8] [223] merito excellentię sunt sursum, ubi christus est sedens in dextera dei, id est, ęqualis patri. Quasi: Quod credere sursum est esse. Et debetis non quę sunt super terram—his enim mortui estis,— sed quę sursum sunt quęrere, quoniam et uita uestra cum christo sursum est. Sed quoniam tempus electorum glorię nondum aduenit, abscondita est in deo, ubi est alta radix, id est, caritas uestra, sicut econtra nunc, cum tempus terrena amantium paratum est, eorum gloria nunc tanquam flos fęni apparet, sed cito desitura, quoniam altam radicem non habet. Cum autem. Quasi: Vita uestra nunc est abscondita, cum autem christus qui est uita uestra apparuerit in iu- // Fol 149r dicio, tunc mali tamquam fęnum arescent et uos cum ipso apparebitis in gloria.

¶ “Mortificate ergo” etc. Huc usque de christi et nostra per illum plenitudine docuit, et ne quoquemodo separemur ab illo monuit, nunc generalem de moribus exhortationem supponit. Quasi: Mortuis cum christo abscondita est uita in deo, in qua apparebunt cum ipso. Vt ergo in uobis hoc fiat, mortificate membra uestra, etc., id est, diuersorum uiciorum uarios actus, scilicet fornicationem quę quidem naturalis concubitus est, sed pręter legitimum usum coniugii inmundiciam, innaturalis concubitus, libidinem inexpleti ardoris per quęlibet turpitudinum genera discurrentis, concupiscentiam malam acquirendi et auariciam acquisita retinendi, quę est symulacrorum seruitus. Auariciam et ydolatriam recte comparat, quia non dispar malicia est et uno penę opere complentur. Vtraque enim nititur auferre deo quod eius est. Hęc scilicet gloriam deitatis ne solus eam habeat, illa res dei, ut sola habeat quod deus omnibus fecit. Hęc sunt propter quę uenit ira dei in filios incredulitatis, qui scilicet ei quam audierunt ueritati credere noluerunt. Multum enim obest scire rationem ueri et non eam factis exsequi. In quibus uiciis et uos sicut alii ambulastis aliquando, scilicet cum uiueretis in illis. Opera hęc commemorat, ut gaudeant se euasisse et de cetero caueant sibi. Unde sequitur: Nunc autem. Quasi: Cum receperitis christum, deponite et uos sicut ceteri fideles non modo prędicta, sed et alia omnia, scilicet iram subiti motus, indignationem de dignitatibus priuatorum, maliciam qua molitur quis dampnum alicui, blasphemiam fratrum uel dei. Turpis sermo qui alibi stultiloquium dicitur, etsi in corde sit, de ore tamen uestro non procedat. Nolite mentiri alii aliis inuicem. Supra uetuit maiora, nunc minora, ne quis putet hęc non esse periculosa. Quid per singula? hęc deponite prorsus exspoliantes vos ueterem hominem, id est, ueterem in peccato uitam cvm uniuersis actibus suis, et induentes nouum hominem habitu uirtutis et actu, qui de die in diem renouatur. Qualiter? In agnitionem dei, id est, agnoscendo deum. Vbi? Secundum imaginem, id est, in imagine, scilicet in mente, scilicet ubi est imago eius qui creauit eum. Ad ephesios dicit: “Qui secundum deum creatus est” (Eph. 4:24), [marg ¶Aug.] ne secundum aliam creaturam fieri putaretur hęc renouatio, hic uero secundum imaginem non quod alia sit imago ad quam fit, alia quę ad eam fit, sed quoniam sicut dictum est in ea re fit, in qua est imago dei, id est, in mente. Vbi non est masculus etc., id est, cui apud deum diuersitas exterior nulla pręiudicat, scilicet neque sexuum, neque nationum, [marg ¶Ier.] neque obseruantiarum, neque linguarum, neque conditionum [marg ¶Amb.], sed solus christus est omnia et in omnibus. Ambrosius. Alia est imago hęc quę de agnitione dei creari dicitur, et alia est imago ad quam factus est primus homo. Hęc etenim quę de agnitione dei creatur est in conuersatione bonę uitę, de qua apostolus alibi: “Portemus imaginem cęlestis” (1 Cor. 15:49). Iubet enim hanc portari in sanctitate, et bonis operibus quę de filii dei agnitione descendunt quęque apud homines laudem habent etsi non premium, // Fol 149v apud deum uero non solum laudem sed etiam premium. Hęc non solum in uiro, sed etiam in femina est, cum et ipsa agnoscens a quo creata est et uoluntati eius obtemperans a turpi uita abstinet. Unde ait: Ubi non est masculus etc. Illa uero imago ad quam factus est primus homo in [page 9] [224] solo uiro est. Vnde apostolus alibi: “Uir est imago dei” (1 Cor. 11:7). Et in genesi: “Fecit deus hominem, ad imaginem dei fecit eum” (Gen. 1:27). Hanc utique, ut quomodo ex uno deo omnia, ita ex uno homine omnes homines essent. Induite ergo. Quasi: Christus est in omnibus omnia. Vos ergo quotquot baptizati estis in christo et per hoc christum induti sicut uere electi ad salutem, sancti sacramentorum participatione, dilecti miseratione, Induite uiscera misericordię, id est, affectum pietatis ad omnes, benignitatem animi ad benefaciendum parati, humilitatem cordis et habitus, modestiam modum seruandi in omnibus, pacientiam aduersa tolerandi, supportantes inuicem alter alterius onera, et donantes etc., sicut et dominus etc., qui et discipulorum pedibus hoc sacramento ablutis ait: “Exemplum dedi uobis, ut et uos similiter faciatis” (John 13:15). Super hęc autem omnia habentes karitatem quę est supereminens uia et supereminens scientia et tunica desuper contexta, quod est uinculum perfectionis ideoque inconsutilis omnia membra ligat in unum. Et pax christi, quam scilicet christus in se habuit et inter deum et homines fecit et docuit, in qua et uocati estis, ut scilicet unusquisque permaneat in eo in quo uocatus est, id est, liber, seruus, circumcisus, incircumcisus, in uno simul corpore, non tantum dico sit, sed etiam exultet in cordibus uestris. Et quia nichil ex uobis, sed omnia ex deo per christum, grati estote deo, docentes, quantum ad eos qui nesciunt, et commonentes, quantum ad eos qui sciunt sed pigri sunt, et uosmetipsos, exultationem hanc habendam et in psalmis de moribus et ymnis de laudibus dei et in canticis spiritualibus de ęternis, cantantes domino non solum in labiis, sed etiam in cordibus uestris, id est, attento intellectu et magno affectu in, id est, pro gratia prędictę pacis. Vt autem prudenter uel doceatis uel commoneatis, uerbum christi habitet in uobis habundanter, scilicet in omni sapientia, id est, scripturarum intelligentia. Omne quodcumque facitis, aut in uerbo cum docetis, aut in quolibet opere. Supple: ita facite, ut omnia sint in nomine domini nostri ihesu christi, ad honorem eius, quod in hoc maxime est, si sitis gratias agentes de omnibus deo patri per ipsum christum per quem uobis omnia dat.

¶ “Mulieres” etc. De moribus hucusque monuit omnes communiter, nunc monet diuersos separatim, ut inuicem sibi seruiant, non solum obediendo mulieres uiris, filii parentibus, serui dominis, sed etiam consulendo uiri mulieribus, serui dominis, patres dominis [sic]. Hęc est enim pax domestica et cohabitantium ordinata a deo concordia, ut scilicet qui excellunt // Fol 150r ratione, excellant dominatione et imperent non cupiditate dominandi, sed officio consulendi et beneficentia prouidendi. Alii uero obediant simplici corde maioribus, non tamen contra patriam pręcipientibus, sicut nec patrię contra deum, qui omnium maior est dominus. [marg •IIII•] Vnde ait seruis: Christo domino seruite.

Ad Colossenses, Cap. 4

Et dominis quoque ait: Quod iustum est et ęquum seruis pręstate scientes quoniam et uos dominum habetis in cęlo, a quo recipiet unusquisque quod inique gessit. Et non est personarum acceptio apud deum. Nam etsi prędictus ordo per iniquitatem hominum perturbetur, iustis tamen hanc perturbationem pacienter ferentibus ordinatissimam in fine reddet dominus felicitatem. Item communiter ait omnibus: Orationi instate uigilantes, id est, non pigri in ea facti de futuris, in gratiarum actione de pręteritis. Et ecce non solus christus interpellat pro membris, sed etiam membra inuicem pro se. Nec soli prępositi pro plebibus, sed et plebes pro prępositis. Vnde addit: Orantes simul et pro nobis, ut ostium sermonis, id est, os deus nobis aperiat ad loquendum multa et magna, hoc est, mysterium christi propter quod prędicandum uinctus sum. Aperiat inquam, ut illud mysterium manifestem loquendo ita ut oportet me loqui, id est, doceat quę, quibus, et quando exponam. Vos autem in sapientia ambulate ad eos qui foris sunt infideles, ut [page 10] [225] scilicet in his quę licet fieri et non fieri propter pacem eorum sepe etiam quod uobis uidetur perfectius dimittatis, hac dimissione redimentes tempus, quo in domino quietum cor habeatis, et illi facilius doctrinam uestram recipiant. Vnde addit: Sermo uester sit semper in gratia. Conuenit enim illum maxime qui est de gratia auditoribus semper gratum esse sermonem. Quod ut esse possit, sit sapientię sale conditus ita ut sciatis, quomodo etc., unicuique, hoc est iuxta qualitatem personarum, aliter phylosopho, aliter legisperito, aliter heretico, aliter idiotę. Quę circa me sunt undique nec usqe ad locum fidei pertingentia mala, omnia uobis nota faciet tyticus etc. Per hunc misisse epistolam creditur. Salutat uos etc. De marco et barnaba accepistis mandata hęc, ut si uenerit, etc. [marg ¶Ier.] Qui sunt ex circumcisione. Quasi: De gratia tamen idem quod ego asserentes. Hii soli de // Fol 150v iudeis modo sunt adiutores mei in regno dei, id est, in prędicando nouo testamento per quod intratur in regnum dei, qui et mihi in tribulatione posito fuerunt solatio uicem meam supplendo, ut perseueranter stetis perfecti in omni, ut scilicet uelitis quicquid uult deus et nichil aliud. [marg ¶Ier.] Laborem multum et orando et aliis modis. Salutat uos Lucas euangelista. Et ea quę est laodicensium eis quoque a me missa uobis legatur. [marg ¶Amb.] Ex hoc loco intelligimus apostolica scripta non solum illis ad quos specialiter directa sunt, sed etiam omnibus aliis esse utilia. Et archyppo dicite hoc: Vide etc. Hic archyppus fuisse diaconus dicitur et prępositus colosensibus perhibetur, ad quem non est destinata quę scripta est causa plebis epistola. Ideoque per eos prepositum apostolus commonet ut qui eorum ęcclesiam regendam accepit, de eis sollicitus sit. Manu pauli, ut certum sit epistolam a me missam. Memores estote uinculorum meorum, id est, orate me uobis reddi. Mementote quod uestri causa patior. Imitamini tolerantiam passionum mihi necessaria ministrantes. Gratia et cetera, AMEN.

Explicit epistola ad Colossenses.