Institute for Colossians Studies

[page 464]

BOOK VII OF THE COMMENTARIES ON THE EPISTLES OF THE BLESSED APOSTLE PAUL: ON THE EPISTLE TO THE COLOSSIANS

Editorial note: The translation’s wording, textual judgments, Greek and Latin forms, and supplied page markers are retained. Passage headings, Scripture references, quotation formatting, and source notes are editorial additions. References introduced by “cf.” identify allusions or parallels. Psalm references retain the numbering supplied in the translation. The letter to the Laodiceans and manuscript subscriptions are set apart from canonical Scripture.

CHAPTER 1

Colossians 1:1–2 — Greeting

Writing to the Colossians—who are Phrygians, a people of Asia Minor situated between Galatia and Lycaonia—Paul first offers them a holy greeting, as is his custom, saying:

“Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the saints and faithful brothers in Christ who are at Colossae: Grace to you and peace from God our Father and the Lord Jesus Christ.” (Col 1:1–2)

Colossians 1:3–14 — Thanksgiving, Prayer, and Redemption

This holy greeting of Paul is not unlike the manner of greeting he observes in his other letters. To this he subjoins a thanksgiving, reveals his love for them, expresses his earnestness in praying for them, and commends Epaphras, their apostle, who was sent by Paul to them and proclaimed Christ to them. He says:

“We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and your love for all the saints, because of the hope laid up for you in heaven. You heard of this hope before in the word of the truth of the gospel, which has come to you, just as it has into the whole world. It is bearing fruit and growing, just as it is doing in you, from the day you heard and understood the grace of God in truth. This you learned from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on your behalf, and who has also made known to us your love in the Spirit.”

“For this reason, from the day we heard this, we have not ceased praying and asking for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so that you may walk worthily, fully pleasing the Lord in every good work, bearing fruit and growing in the knowledge of God. May you be strengthened with all power according to the might of his glory, for all endurance and patience with joy, giving thanks to the Father, who has qualified us to share in the inheritance of the saints in the light.”

“He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” (Col 1:3–14)

These words contain the open and pure declaration of a holy heart, and they show what kind of things we ought to ask from God in the Spirit and pray for on behalf of others. These things are:

1. to be filled with the knowledge of the divine will;
2. all spiritual wisdom and understanding;
3. walking worthily so as to fully please the Lord;
4. bearing fruit in every good work and receiving an increase in the knowledge of God;
5. being empowered with all power—not according to human power, but according to the power of divine glory, which means being empowered in all spiritual truth, such as being empowered in faith, in hope, in love, in all endurance and patience;
6. rejoicing in the Spirit, which is rejoicing in God and his blessings;
7. and giving thanks to God the Father because, having snatched us from the power of darkness, he has adopted us into the realm of light and into a share of the inheritance of the saints, and has transferred us from the tyranny of the dark enemy into the luminous kingdom of his beloved Son, who has redeemed us and forgiven us our sins, and through whom and for whose sake the heavenly Father willed us to be redeemed and our sins to be forgiven.

These seven things should be prayed for on behalf of mankind and requested from God. If these things were present in the world, the whole world would be in the light. And the moment a person departed from the light of this life, he would pass into the eternal light, for then every mere symbol passes away. Indeed, all the light of this life, however great it may be, is only a symbol. But the light of the other life is no longer a symbol, but the true light.

And this comes not from ourselves—we who were created out of nothing, [page 465] and who, having been made, had perished, no longer appearing in the light of God, and thus had once again become nothing—but it comes from the Son of God, who sought us out in the darkness and drew us out of nothingness again into a creature of light.

Colossians 1:15–20 — The Son and the Reconciliation of All Things

But who is this Son of God, so beloved, so powerful, so kind, so wonderful? He cannot be defined (for he defines all things, and is the definition of all things), yet Paul defines him as best he can, saying:

“He is the image of the invisible God, the firstborn before every creature. For in him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or powers—all things were created through him and for him. And he is before all things, and in him all things hold together.”

“And he is the head of the body, the church. He is the beginning, the firstborn from the dead, so that in everything he might have the preeminence. For it pleased the Father that in him all the fullness should dwell, and through him to reconcile to himself all things, making peace by the blood of his cross, whether things on earth or things in heaven.” (Col 1:15–20)

When the Apostle says, “who is the image of the invisible God,” he implies consubstantiality. For the Son is the image of the Father, but a consubstantial image. Indeed, you could not properly call something a son if it were not consubstantial, and specifically consubstantial in a very particular way. You would not call your own image in a mirror your son: because even if it is a natural image, it is nevertheless not consubstantial. Therefore, the Son of God is the image of the Father, and a consubstantial image.

And since he is a Son in the highest degree, he is consubstantial in the highest degree. Now, the highest consubstantiality is highly spiritual, existing in the greatest identity of the same substance and nature.

For you would never call a lion cub the son of a wolf or a dog. Even though both share the substance of an animal, they are too far apart in their substantiality. A leopard is less the son of a lion than a lion cub is, for the former enjoys less identity of nature than the latter, and is less a natural image. Similarly, a wolf-dog (lyciscus) is less the son of a dog than a puppy is, and a mule (hemionos) is less the son of a donkey than a donkey foal is, because of a lesser identity of nature.

For these seem to be neither of one substance nor of diverse substances, but bi-substantial and bi-natural, and do not constitute a simple species, but a somewhat composite one. For a mule (hemionos or mulus) does not lack the substantiality of a mare, since it is the son of a mare; nor the substantiality of a donkey, since it is the son of a donkey. The condition of sonship so demands consubstantiality that if something is said to be the son even of diverse species, it must possess consubstantialities that differ in species.

But what do these weak examples show (unless such supreme majesty recoils from such weak comparisons) except that the Son of God is in the highest degree consubstantial with the Father! Moreover, since this same person is truly called the Son of Man, he is also truly consubstantial with man, and is truly bi-substantial and bi-natural. But in the Son of God, all things are spoken of with dignity, and indeed the highest dignity; whereas in a creature, the dignity does not correspond in the same way, even if it offers some remote, foreshadowing imitation of consubstantiality. Thus, the Son is consubstantial, and a consubstantial image.

But when it is added concerning this same person, “the firstborn before every creature,” what else does this indicate but his eternal generation? For if he were not generated, he would not be a son; and if he were not eternally before every creature, he would not be eternal. For what does “firstborn before every creature” mean, except generated most supremely before every creature, generated most supremely prior to all creation? And what does “most supremely” mean, except immensely? For if it were not immensely, he could be generated to a greater degree or even earlier.

But since age, time, and epoch are created things, and before these there is only eternity, he is generated immensely before every creature; he is generated immensely before every age, time, and epoch. His generation is eternal. Paul clearly implies that he intends this understanding of “firstborn” through the reason he subjoins: “For in him all things were created.” And to this he later adds, “And he is before all things.”

As for his adding that he is “the head of the church,” I think this is sufficiently understood from what has preceded. But he is also called “the firstborn from the dead,” because he rose before everyone else with a true resurrection. Having swallowed up the sting of death, that which was mortal put on immortality and incorruption. (cf. 1 Cor 15:53–56) For those who had been raised before him had not risen with the truth of the resurrection; their mortality was not swallowed up, nor were they perfectly transformed, but they went into death again—such as the widow’s son whom Elijah raised (1 Kgs 17:22), the widow’s son whom the Lord raised (Luke 7:15), Lazarus (John 11:44), and whoever else [page 466] had previously been raised.

But he was the first of all to be raised with a true resurrection, holding priority in all things, being before all things and after all things, “the Alpha and the Omega, the first and the last” (Rev 22:13).

And the fact that all things were created so that the fullness of things might dwell in him, making up his body, was brought about solely by his good will and good pleasure. That he reconciled all things to himself, both earthly and heavenly, was his good pleasure alone. And he chose the means of reconciliation according to his good pleasure—namely, for the sake of this reconciliation, his death on the cross—in order to manifest his immense love to every creature both in heaven and on earth.

Everyone puts their trust in love. Who, then, will distrust the King of Glory, who loves us—whom he himself made—so passionately? Who is there who, considering that he is reconciled by the benefit of the redemption of his blood on the cross, and grafted into his body along with the holy angels in that harmony by which members of the same body breathe together, would not praise and magnify with all the striving of his soul that clemency of infinite compassion and the incomprehensible kindness of the immense God toward his creature?

Who will not keep faith? Who will not retain hope? Who will not consider sufferings sweet for the sake of imitating the sufferings of Christ, the Son of God?

Colossians 1:21–29 — Reconciliation and Paul’s Ministry

For this reason Paul adds:

“And you, who once were alienated and enemies in your mind through wicked works, he has now certainly reconciled in his body of flesh through his death, to present you holy, blameless, and irreproachable in his sight, provided that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel that you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.”

“I now rejoice in my sufferings for you, and in his stead I fill up what is lacking in the afflictions of Christ in my flesh on behalf of his body, which is the church.”

“Of this church I became a minister according to the dispensation from God that was given to me for you, to fulfill the word of God, the mystery hidden from ages and generations, but which has now been manifested to his saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. Him we proclaim, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Toward this end I also labor, striving according to his working, which works in me in power.” (Col 1:21–29)

Those who do the opposite of what understanding and truth command are at enmity with understanding and truth. Anyone who devotes himself to wicked works does precisely this. What is the gospel that was “preached to every creature under heaven,” except that divine compassion willed to save all freely through the gospel—that is, through the proclamation of the death of Christ that saves all? And so great is the goodness of Christ that not only was he himself, who is the head, willing to be afflicted, suffer, and die to save the body, which is the church, but he also sent his vicars, the disciples and apostles, to endure afflictions, tribulations, and ultimately death in his stead out of love for the church, dying again in them.

Paul, acting as Christ’s vicar, suffered this gladly. And by this very fact, Christ suggests to us that he would gladly die for us in himself even now, if it were possible for him to die once again in his immortal state, so that we might not perish.

What can we repay him for such great benefits, for such ineffable compassion, for such incredible love? We can offer absolutely nothing worthy. Nevertheless, let us give him what we can, as much as he helps us to give: praise, honor, glory, and thanksgiving. Let us keep ourselves holy, pure, and undefiled for him as members of his body, and let us present our hearts to him inflamed with love (for such a gift befits the Lord of love). May he himself enkindle it and deign to accept it—he who is the foremost of lovers and the love of those who truly love, the Son of God, blessed above all.

TEXTUAL EXAMINATION of Certain Matters Regarding the Letter

Colossians 1:2

Vulgate edition: “To those who are at Colossae, holy and faithful brothers in Christ Jesus.”

Since the Apostle is addressing the Colossians, as was stated in the previous epistles, it is permissible to translate this in the second person and say: “To the holy and faithful brothers in Christ who are at Colossae.” The subsequent phrase shows this: “Grace to you and peace.” Furthermore, at the end, the word “Jesus” is redundant.

Paul writes: “τοῖς ἐν κολοσσαῖς ἁγίοις καὶ πιςοῖς ἀδελφοῖς ἐν χριςῷ” (“to the holy and faithful brothers in Christ at Colossae”).

Colossians 1:2

Vulgate edition: “Grace to you and peace from God our Father.”

The phrase that immediately follows is missing and should be added: “and the Lord Jesus Christ.”

Paul writes: “χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ” (“Grace to you and peace from God our Father and the Lord Jesus Christ”).

Colossians 1:4

Vulgate edition: “Hearing of your faith.”

This can be translated in the past tense (“having heard”).

Paul writes: “ἀκούσαντες τὴν πίστιν ὑμῶν” (“having heard of your faith”).

Colossians 1:4

Vulgate edition: “And the love which you have for all the saints.”

Here the old translator renders as “love” (dilectionem) what he elsewhere routinely translates as “charity” (charitatem). Furthermore, the word “you have” (habetis) is not found in the Greek. Instead, he could have said “which is toward all the saints,” or even just dropped the relative pronoun and said “and love toward all the saints.”

Paul writes: “καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους” (“and the love which is toward all the saints”).

Colossians 1:5

Vulgate edition: “Which you heard in the word of truth.”

This should be read “which you heard beforehand,” or “heard before.”

Paul writes: “ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας” (“which you heard beforehand in the word of truth”).

Colossians 1:6

Vulgate edition: “Which has come to you.”

The pronoun “which” (quod) refers to the gospel (euangelium), not to the word (uerbum). This ambiguity would have been removed if the old translator, where he says “in the word” (in uerbo), had instead said “in the speech/message” (in sermone).

Paul writes: “τοῦ παρόντος εἰς ὑμᾶς” (“which is present to you”). For παρόντος is an adjective in the genitive case modifying εὐαγγελίου (“gospel”), which immediately precedes it.

Colossians 1:6

Vulgate edition: “Just as it is in the whole world.”

The word “is” (est) is redundant. And it ought rather to be said “into the whole world” (in uniuersum mundum), and is governed by the preceding verb “has come” (peruenit).

Paul writes: “καθὼς καὶ ἐν παντὶ τῷ κόσμῳ” (“just as also in all the world”).

Colossians 1:6

Vulgate edition: “And it bears fruit and grows.”

This refers back to the gospel, not the word. This is recognizable because Paul uses the neuter gender, whereas the Greek word λόγου (which means both word and speech) is masculine. As for the old translator saying “grows” (crescit), some Greek manuscripts do have αὐξανόμενον (“growing”), but most have nothing corresponding to it, only this:

Paul writes: “καὶ ἐςι καρποφορούμενον, καθὼς καὶ ἐν ὑμῖν” (“and is bearing fruit, just as also among you”). I have, however, included the word out of conformity to the old translator, even though it is found in the rarer manuscripts.

Colossians 1:7

Vulgate edition: “As you learned from Epaphras, our most dear fellow servant.”

This should read “our beloved fellow servant.”

Paul writes: “καθὼς καὶ ἐμάθετε ἀπὸ ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν” (“just as you also learned from Epaphras our beloved fellow servant”).

Colossians 1:7

Vulgate edition: “Who is a faithful minister of Christ Jesus on your behalf.”

The word “Jesus” is redundant.

Paul writes: “ὅς ἐςι πιςὸς ὑπὲρ ἡμῶν διάκονος τοῦ χριστοῦ” (“who is a faithful minister of Christ on our behalf”). And immediately follows, ὁ καὶ δηλώσας (“who also made known”).

Colossians 1:10

Vulgate edition: “That you may walk worthily of God, pleasing in all things.”

It should say “of the Lord,” not “of God.” The sentence is also ambiguous regarding whether “of the Lord” should be connected to the preceding word “worthily” or the following word “pleasing.” If to the preceding, the sense is “that you may walk worthily of the Lord,” that is, in a manner befitting the Lord’s dignity and as is proper to the Lord, “unto all pleasingness.” And it does not say “in all things” (per omnia), but uses the adjective “all” (omnem).

Indeed, Paul uses the noun “pleasingness” or “good pleasure” (beneplacitum or beneplacentia) rather than the participle “pleasing” (placentes). If it is connected to the following word, the sense is “that you may walk worthily, unto all the Lord’s pleasingness.” For here Paul uses the genitive “of the Lord” (domini). We have adopted the first meaning out of conformity to the old translator, even though the first represents the Greek more accurately.

Paul writes: “περιπατῆσαι ὑμᾶς ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκείαν” (“that you may walk worthily of the Lord unto all pleasing”).

Colossians 1:10–11

Vulgate edition: “And growing in the knowledge of God, strengthened in all virtue.”

The old translator could have said, “in the knowledge of God, empowered in all power” (in cognitione dei, in omni potestate potentes), that is, thriving and full of strength.

Paul writes: “αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ θεοῦ ἐν πάσῃ δυνάμει δυναμούμενοι” (“growing into the knowledge of God, being empowered in all power”).

Colossians 1:11

Vulgate edition: “According to the power of his clarity.”

It can be rendered “of his glory.”

Paul writes: “κατὰ τὸ κράτος τῆς δόξης αὐτοῦ” (“according to the might of his glory”).

Colossians 1:12

Vulgate edition: “Who made us worthy for a share of the lot of the saints.”

What the old translator says, “made us worthy” (dignos nos fecit), means “qualified” or “made sufficient” (suffecit, sufficientes fecit).

Paul writes: “τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων” (“who qualified you for the share of the inheritance of the saints”).

Colossians 1:14

Vulgate edition: “In whom we have redemption and the forgiveness of sins.”

The word “and” is redundant. One should understand, however, that “the forgiveness of sins” is placed in apposition to explain “redemption.”

Paul writes: “ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν” (“in whom we have the redemption, the forgiveness of sins”).

Colossians 1:15

Vulgate edition: “Who is the image of the invisible God, the firstborn of every creature.”

I preferred to translate this as “the firstborn before every creature” (primogenitus omni creatura) in the ablative, meaning “having a generation prior to every creature” (just as eternal things are prior to non-eternal things). I preferred, I say, to translate it this way rather than “the firstborn of every creature” (primogenitus omnis creaturæ), lest he seem to be numbered among the rest of the creatures, [page 468] which is what the insane Eunomius, Photinus, and Arius supposed. They did not pay attention to the Apostle’s meaning, but brought in the presumption and madness of their own literal thinking.

If they had paid attention to what Paul immediately subjoined for the understanding of his words—”And he is before all things”—they would not have had much difficulty understanding that when Paul says “the firstborn of every creature,” it is exactly the same as “generated before every creature,” “generated prior to every creature.” For he is eternally generated, whereas no creature is eternally generated; rather, creatures are generated either aeviternally, or temporally, or in time. Creatures above time are generated aeviternally (like the heavens); those temporally, are things below the heavens; and all sensible things are generated sub-temporally and in time.

And because this divine meaning given by Paul—”generated before every creature,” “generated prior to every creature”—presents and shows itself much better when we speak using the ablative, we therefore preferred to translate that phrase with the ablative rather than the genitive.

Likewise, the fantasy that he is numbered among the creatures is thereby removed. Paul does not number him among the creatures—he places him before every creature, says all things were created through him, and all things were created for him. Yet he is before every creature as one generated, just as the Father is before every creature as generating, and as the Holy Spirit is before every creature as proceeding. For the Father generated eternally; the Son was generated eternally; the Holy Spirit proceeded eternally.

And these three are before all things as such. Therefore, just as the Son is the Firstborn of all, the Father is the First-Generating of all, and the Holy Spirit is the First-Proceeding of all; and these three cannot be numbered among creatures, and before all things they are one innumerable and immense entity, which is neither numbered by separation nor has its distinctness confused in it. He is above all things and in all things, unnameable, and incomprehensible to every creature.

Nothing is known, nothing is said, nothing is affirmed about him that does not fall infinitely short of the dignity of such a reality. Therefore, he is better worshipped in silence than in words. Let there be holy silence, then, in heaven and on earth to the First-Generating of all, the Firstborn of all, the First-Proceeding of all, the One exalted and excepted above all things, the blessed and super-blessed God forever and ever. Amen.

Paul writes: “ὅς ἐςιν εἰκὼν θεοῦ ἀοράτου πρωτότοκος πάσης κτίσεως” (“who is the image of the invisible God, the firstborn of all creation”).

Colossians 1:16

Vulgate edition: “Because in him all things were founded.”

The old translator could have said “all things were created” (creata sunt). For the very same word that he translates here as “founded” (condita sunt), he translates shortly afterward as “were created,” when he says, “all things were created through him and in him.” Why, then, “created” there, but “founded” here, when the word is exactly the same in both places, even though “founded” and “created” mean the same thing?

Paul writes: “ὅτι ἐν ἀυτῷ ἐκτίσθη τὰ πάντα” (“because in him all things were created”).

Colossians 1:17

Vulgate edition: “And he is before all [masculine].”

It is better to say “all things” (omnia [neuter]). The sequence of the discourse demands this, since he just placed “all things” (omnia) immediately before, and places “all things” (omnia) immediately after. Nor is there any noun to which the masculine adjective “all” (omnes) can fittingly refer.

Paul writes: “καὶ αὐτός ἐςι πρὸ πάντων” (“and he is before all things”).

Colossians 1:17

Vulgate edition: “And all things consist in him.”

This can be expressed in the perfect tense: “have held together” (constiterunt).

Paul writes: “καὶ τὰ πάντα ἐν αὐτῷ συνέςηκε” (“and all things hold together in him”).

Colossians 1:19

Vulgate edition: “Because it pleased him that all fullness should dwell in him.”

If this refers to the Father, whose good pleasure it was that all fullness should dwell in Christ, then “in him” (in ipso), “his” (eius), and “before him” (coram ipso) work fine here and in what follows. But if it refers to the Son, whose good pleasure it was to take on a human body and have all fullness dwell within himself in the likeness of men, then it should rather be said “in himself” (in se), or “before himself” (coram se), or “in his own sight” (in conspectu suo), so that (if I may say so) the mutuality and reciprocation are recognized.

Thus, when we translated “good pleasure” (beneplacitum), we understood it of the Son, who is also read in a certain place speaking of himself: “and my delights were with the sons of men” (Prov 8:31). The old translator, however, understood it of the Father, to whom he attributes that good pleasure. Neither view is bad, for it pleased both the Father and the Son. And Paul’s speech is indifferent to either sense.

Paul writes: “ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι” (“because in him all the fullness was pleased to dwell”).

Colossians 1:21

Vulgate edition: “And enemies in sense.”

This can be rendered “and enemies in mind/understanding” (intelligentiæ).

Paul writes: “καὶ ἐχθροὺς τῇ διανοίᾳ” (“and enemies in mind”).

Colossians 1:22

Vulgate edition: “To present us holy through the death of that one’s flesh.”

The old translator should have said “through his death” (per mortem eius) [referring to the Father presenting us through the Son’s death]. “His” (eius) is missing. But we who always look to the Son, to Christ, say: “through his own death” (per mortem suam).

Paul writes: [page 469] “τοῦ θανάτου αὐτοῦ παραςῆσαι ὑμᾶς ἁγίους” (“through his death to present you holy”).

Colossians 1:24

Vulgate edition: “Who now rejoice in sufferings for you.”

The word “who” (qui) is redundant. The word “my” (meis) is missing.

Paul writes: “νῦν χαίρω ἐν τοῖς παθήμασί μου ὑπὲρ ὑμῶν” (“I now rejoice in my sufferings on your behalf”).

Colossians 1:24

Vulgate edition: “And I fill up the things that are lacking of the sufferings of Christ.”

The word Paul uses here seems to signify taking a turn, an alternation, or a supplying of fullness; as if we were to say, “I fill his place, making up the subsequent afflictions of Christ in my flesh, for his body which is the church,” as Christ is still suffering in his vicars for the sake of all. For the word that follows the verb of fullness also signifies a certain subsequent nature. And this sense has been applied around the literal text.

Paul writes: “ἀνταναπληρῶ τὰ ὑςερήματα τῶν θλίψεων τοῦ χρισοῦ” (“I fill up in turn what is lacking in the afflictions of Christ”).

Colossians 1:27

Vulgate edition: “To whom God willed to make known the riches of the glory of this sacrament.”

Rather, “to make known what are the riches.”

Paul writes: “οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι, τίς ὁ πλοῦτος τῆς δόξης τοῦ μυςηρίου τούτου” (“to whom God willed to make known what is the wealth of the glory of this mystery”).

Colossians 1:27

Vulgate edition: “Which is Christ in you, the hope of glory.”

It should be read in the masculine gender, “who is” (qui est).

Paul writes: “ὅς ἐςι χριςὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης” (“who is Christ in you, the hope of glory”).

Colossians 1:28

Vulgate edition: “Reproving every man.”

Rather, “warning” (admonentes).

Paul writes: “νουθετοῦντες πάντα ἄνθρωπον” (“warning every man”).

Colossians 1:28

Vulgate edition: “And teaching in all wisdom.”

This should read, “and teaching every man.” The phrase “every man” is missing.

Paul writes: “καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ” (“and teaching every man in all wisdom”).

Colossians 1:29

Vulgate edition: “Which he works in me in virtue.”

The word “virtue” (uirtute) signifies power, might, and strength. And it should be translated “working in me” (operantem in me) or “which works in me” (quæ operatur in me) using the nominative rather than the accusative “which he works in me” (quam operatur in me). For “works” refers to the working, not to Christ.

Paul writes: “τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει” (“which is working in me in power”).

CHAPTER 2

Colossians 2:1–3 — The Mystery of God and Christ

When those who merely act as representatives press the work with great zeal, shun no labor, and endure every struggle, it is a sign that the business is of great concern to the master and has been strictly enjoined by him. For this reason, Paul desires the Colossians and the Laodiceans—who are peoples of Asia not far distant from the Colossians—to understand his struggle and intense devotion, so that from this they might rise up to understand the will of the supreme Father and the love of Christ, and rejoice in spirit in the Lord, to whom they are of such great concern.

And he subjoins:

“For I want you to know what a great struggle I have for you and for those in Laodicea, and for all those who have not seen my face in the flesh, that their hearts may be encouraged, instructed in love and in all the riches of the full assurance of understanding, in the knowledge of the mystery of God and of the Father and of Christ, in whom are hidden all the treasures of wisdom and knowledge.” (Col 2:1–3)

If you think you know something that you consider of moment and value outside the knowledge of God the Father and the mystery of Christ, you deceive yourself. For in this knowledge all the treasures of wisdom and knowledge are hidden. In this knowledge supreme happiness and eternal life consist. “And this is eternal life,” he says, “that they know you, the only true God, and Jesus Christ whom you have sent” (John 17:3). Indeed, to know all other things (while missing this one thing) is not to know.

For do you not know poorly—or rather, not know at all—the things that, by knowing them, rush you into eternal death? For if you knew the truth, it would lead you to the truth; but this leads you to the opposite of truth. Truth is life, and eternal life; and to know this one thing—that is, to know the Father and the Lord Jesus Christ—even if you are ignorant of everything else, is to know all things. It leads you to the truth, which is eternal life.

Here are our treasures and our riches. This is the certain light of understanding; following it, we cannot wander astray. Therefore, the Apostle urges the Colossians, and indeed everyone, to be attentive and cautious in this knowledge against those who would try to turn us aside from this certainty of life through crooked paths, depriving us of such great light and robbing us of such ineffable treasures. And he says:

Colossians 2:4–8 — Walking in Christ and Resisting Deception

“Now this I say, so that no one may deceive you with false reasoning through persuasive eloquence. For although I am absent in the flesh, yet I am with you in spirit, rejoicing and seeing your good order and the firmness of your faith which is in Christ. Therefore, just as you received Christ Jesus the Lord, walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding with thanksgiving. Beware lest anyone plunder you through philosophy and empty deceit, according to human tradition, according to the elements of the world, and not according to Christ.” (Col 2:4–8)

“To use false reasoning” (paralogizare) is a term familiar to dialecticians. It means to reason incorrectly; to circumvent with crooked and tortuous arguments, and (so to speak) with “horned” syllogisms that do not actually exist but only appear to; to twist one away from the truth, and to hurl at it as much calumny as deception can muster. The tortuous serpent, with his crooked coils and seven tongues, breathes out paralogisms and is the father of sophists. (cf. Isa 27:1; John 8:44) But the sevenfold Holy Spirit directs truth to his own through seven streams of heavenly grace, and is the Father of the truthful.

He roots, builds up, establishes, and places thanksgiving in the hearts of his own. The devil and those who study his art do the opposite: they uproot, destroy, empty out, make people proud and ungrateful, deprive them of the gifts of the Holy Spirit, and set the inventions of men—or often, what is more miserable, of demons—above heavenly doctrine. And this cesspool of ignorance they call by the false name of “philosophy,” which is not philosophy but (as Paul explains) “empty deceit.” True philosophy takes its light from the heavenly wisdom that is Christ, and reflects back into it, just as the light that comes from the sun reflects back to the sun.

Therefore, they err who think they can give light to the truth through paralogisms, clever absurdities, and absurd cleverness. Night does not bring the day; rather, the light that shines from above does. But those empty philosophers against whom Paul is now writing were Jews who philosophized—or, more truly, reasoned falsely—based on signs and elements that were merely playthings for the Jews, attaching their own physical meanings to them, not divine ones. For circumcision, the Passover, the lamb, the sprinkling of blood, the red heifer, and such things, which were like letters and elements to the Hebrews, are elements of the world, whereas in truth they are Christ. (cf. Gen 17:10–14; Exod 12:1–28; Num 19:1–10; Heb 9:13–14) Divinity does not dwell in those elements as it does in its own body; rather, all the fullness of deity dwells bodily in Christ.

Indeed, the body of Christ, of which he is the head, is utterly full of divinity, and by his mercy he has made us bodily partakers of his divine fullness as members of his body. Paul reveals these sacraments to the Colossians, subjoining:

Colossians 2:9–15 — Fullness, Baptism, and Victory in Christ

“For in him dwells all the fullness of deity bodily, and you are filled in him, who is the head of all principality and power.”

“In him you were also circumcised with a circumcision made without hands, by putting off the body from the sins of the flesh, in the circumcision of Christ, buried with him in baptism, in which you were also raised with him through faith by the working of God, who raised him from the dead.”

“And when you were dead in your trespasses and the uncircumcision of your flesh, he made you alive together with him, forgiving you all trespasses, wiping out the chirograph consisting of decrees that was against us, and which was contrary to us. And he took it out of the way, nailing it to the cross. Having stripped principalities and powers, he made a public spectacle of them in confidence, triumphing over them in him.” (Col 2:9–15)

What does “and you are filled in him” mean, except being filled with divinity in Christ, who is the head of the church? If you belong to the church, you belong to the body of Christ; if you belong to the body of Christ, you are filled with divinity. For the fullness of divinity dwells in him bodily. Oh, if only men could see how sublime, how divine it is to belong to the body of Christ! They would keep themselves chaste, pure, and holy for divinity, and they would regard all the luxury and glory of the world as ignominy and disgrace compared to the internal glory that remains hidden from the senses of the flesh.

Other mysteries have already been laid bare from other previous passages, as God has permitted. For these mysteries contain such dignity that, unless someone were to see them in the Spirit with the eyes of Paul—not paying attention to what is outside, but to what is inside, entirely stripped of the condition of the flesh, such as the divine spectacles of the apocalyptic visions are—no one would be sufficient to declare them, and any narrator would be inadequate for the task. For Scripture expresses the voice only remotely, the voice remotely expresses the concept, and human speech falls far shorter still of grasping the mysteries of the Spirit.

And truly, we have been made alive with Christ, even if this life-giving remains hidden from us, especially if we cannot yet see in the Spirit. Our trespasses have been forgiven and wiped from the memory of the devil and from the book of death in which all the sons of darkness are written. The decree and our obligation were taken away by the Son of God, and he nailed it to the cross, and there he wrote us down as forgiven in the book of the living.

And not only that, but he stripped the tyrant of death and his satraps as a sign of victory, binding them behind his chariot. Accompanied by ten thousand times ten thousand with rejoicing, he triumphed beneath the victorious banner of the cross, and [page 471] made them a spectacle of ignominy to all the rejoicing angels. This is what it means to “make a public spectacle”—that is, to make them an example and a public mockery. For thus the heavenly Father willed to triumph in his Son, so that he who had wanted to mock God through his creature was himself mocked by the Creator through the creature.

For the Son is the all-creating Reason and Word of God through whom all things were made. (cf. John 1:1–3) Therefore, since Christ is everything to us and we are in the truth, no one should accuse us if we do not follow the old shadows of realities.

Colossians 2:16–17 — Shadow and Reality

Paul establishes this for the Colossians, saying:

“Therefore let no one judge you in food or in drink, or regarding a festival, or a new moon, or sabbaths, which are a shadow of things to come, but the body belongs to Christ.” (Col 2:16–17)

These mysteries that were performed pointed either to Christ as the head or to the body of Christ. But to demonstrate this is a more laborious task than the present passage allows. Relying on this view, Bishop Claudius wished to demonstrate it in the commentaries he wrote on the spirit of the letter.¹

Colossians 2:18–19 — Worship of Angels and Holding Fast to the Head

The superstition of some, however, was to introduce the worship of angels, as though it were necessary to be brought to God through them as mediators. The Apostle forbids these libations, invocations, and sacrifices to angels as profane. For since many are deceived by curiosity, evil spirits insert themselves in place of the good ones, lying that they are angels of light. (cf. 2 Cor 11:14) When people cling to them, they are disconnected from the head and become dead members, like members in a body into which no power flows from the head. The divine Apostle therefore forbids such wicked superstition, and says:

“Let no one cheat you of your prize by willingly insisting on the humility of the mind and the religion of angels, rashly entering into things he has not seen, puffed up by the mind of his flesh, and not holding fast to the head, from whom the whole body, nourished and knit together by joints and ligaments, grows with the increase of God.” (Col 2:18–19)

Such superstitious people invite those who are simple and of humble understanding, as if they were going to receive a prize and something greater and more magnificent than the rest. They invite them, I say, to the religion of angels, to private prayers, rites, and sacrifices, and they engage in things that they themselves have not seen and do not understand. But the things Paul advises, he has both seen and understood; and there is no fraud, no guile, and can be no deception in them.

The figures, the prophets, all the saints, and the Holy Spirit manifest these things. Consequently, he gives the Colossians a general instruction to abstain from all the elements of the world—whether they were handed down to the Gentiles for the worship of demons, or to the Jews for ancient ceremonies, or to the superstitious for magical maddening and the mockery of souls, all of which bring about corruption.

And so he says:

Colossians 2:20–23 — Human Regulations and Christ’s Satisfaction

“If you have died with Christ from the elements of the world, why, as though living in the world, do you submit to regulations? ‘Do not touch, do not taste, do not handle,’ which all concern things that lead to corruption with use, according to the commandments and doctrines of men? These things have an appearance of wisdom in self-imposed superstition, in the humility of the mind, and in treating the body harshly, but are of no value against the indulgence of the flesh.” (Col 2:20–23)

Those who live in this world ought to seek the regulations of the world, although it would be better not to seek them through the mortification of the world. Those who live to Christ ought to seek the doctrines of Christ, not the things of the world any longer. What is subjoined, “Do not touch, do not taste, do not handle,” is a certain sentence which, although it were old, there is no reason to deny could belong to the Holy Spirit forbidding such things.

And there are some things which, according to the commandments and doctrines of men, contain superstition but nevertheless seem to have a reputation for wisdom in treating the body harshly. Such perhaps are the small assemblies currently held in some places, where with bared shoulders, or for the most part bared bodies, they beat each other until they bleed. Some beat themselves with whips and iron thongs, even in public with disguised habits and veiled faces. They put more trust in such disciplines (for that is what they call the injuries or harsh treatments of their own bodies) than they do in the grace of the Savior’s redemption.

But these are according to the commandments and doctrines of men, in the humility of the mind.

It is a different matter, however, if certain practices are established by papal authority as a sign of repentance. Not that any punishment or any mortification we endure can satisfy for our sins—otherwise, why was it necessary for Christ to die? (cf. Gal 2:21) But Christ the Lord himself satisfied [page 472] for our sins. And since we are partakers of his satisfaction, our sins have been forgiven us, not because we have satisfied or could have satisfied them, but because he himself satisfied them.

If, however, we are excluded (may his mercy avert this!), he nevertheless satisfied them. For “he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world” (1 John 2:2). But in that case, we would not be partakers of his satisfaction. Therefore, if we are not partakers and are excluded, it is because we refuse to follow the Satisfier by acknowledging the benefit of his satisfaction.

Let us not, then, be ungrateful in our actions, whether we zealously practice favorable ones or endure harsh and difficult ones in the body. Let us not do so superstitiously, trusting in them as if they were satisfactory in themselves; rather, let us all confess and acknowledge Jesus Christ as the common Satisfier for the sins of all. Let us pray that we may be partakers of his passion, and that our sins may be forgiven in his satisfaction. This is the way of the Spirit. Following him, therefore, let us love the Satisfier and trust in him alone. To him be all honor and glory and thanksgiving, forever and ever. Amen.

TEXTUAL EXAMINATION of Certain Matters Regarding the Letter

Colossians 2:1

Vulgate edition: “For I want you to know” (Volo enim uos scire).

To express the effect better, we used the optative “I would want” (uellem). For it is Paul’s custom to use the indicative to express a wish, but it is more characteristic of Latin speakers to use the optative.

Paul writes: “θέλω γὰρ ὑμᾶς εἰδέναι” (“For I want you to know”).

Colossians 2:1

Vulgate edition: “What great solicitude I have for you.”

It can be read, “what a struggle” (quale certamen).

Paul writes: “ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν” (“what a struggle I have for you”).

Colossians 2:1

Vulgate edition: “And all who have not seen my face.”

This passage is indifferent as to whether it is translated “my face” (faciem meam) or “my person” (personam meam); we translated it “person.”

Paul writes: “καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου” (“and as many as have not seen my face”).

Colossians 2:2

Vulgate edition: “That the hearts of them may be encouraged, instructed in charity, and unto all the riches of the fullness of understanding.”

It should rather be said “of them instructed” (ipsorum instructorum), so that the adjective and substantive agree in case, just as in Paul. Also, “in all the riches” should be in the ablative case (in omnibus diuitiis), just as the old translator earlier used the ablative in the phrase “in charity” (in charitate). And it expresses more, perhaps, if it unpacks the force of the Greek word for “fullness,” which also signifies “full assurance” (plenariam certitudinem).

Paul writes: “αὐτῶν συμβιβασθέντων ἐν ἀγάπῃ, καὶ εἰς πάντα πλοῦτον τῆς πληροφορίας τῆς συνέσεως” (“of them being knit together in love, and unto all the wealth of the full assurance of understanding”).

Colossians 2:2–3

Vulgate edition: “In the knowledge of the mystery of God the Father and of Christ Jesus.”

The word “Jesus” is redundant. And it should be said “of God and of the Father,” maintaining the “and” in an explanatory sense.

Paul writes: “εἰς ἐπίγνωσιν τοῦ μυςηρίου τοῦ θεοῦ καὶ πατρὸς καὶ τοῦ χρισοῦ” (“unto the knowledge of the mystery of God and the Father and of Christ”). And immediately follows ἐν ᾧ (“in whom are”).

Colossians 2:4

Vulgate edition: “That no one may deceive you in the sublimity of words.”

What the old translator calls “in the sublimity of words” designates in Paul the persuasion or persuasiveness of eloquence.

Paul writes: “ἵνα μή τις ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ” (“so that no one may deceive you with persuasive speech”).

Colossians 2:6

Vulgate edition: “Therefore, as you received Jesus Christ our Lord.”

It should be said “Christ Jesus the Lord.” And “our” (nostrum) is redundant.

Paul writes: “ὡς οὖν παρελάβετε τὸν Χρισὸν ἰησοῦν κύριον” (“As therefore you received Christ Jesus the Lord”). And immediately follows ἐν αὐτῷ (“in him”).

Colossians 2:7

Vulgate edition: “Just as you also learned, abounding in him in thanksgiving.”

Rather, “were taught” (edocti estis). And “in it” (in illa) should be feminine, not masculine (in illo), for it refers back to faith (fidem).

Paul writes: “καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριςίᾳ” (“just as you were taught, abounding in it in thanksgiving”).

Colossians 2:8

Vulgate edition: “Lest anyone deceive you.”

Here it can be said “plunder” (depredetur).

Paul writes: “μή τις ὑμᾶς ἔςαι ὁ συλαγωγῶν” (“lest there be anyone who plunders you”).

Colossians 2:11

Vulgate edition: “In the putting off of the body of the flesh.”

It should be said “of the sins of the flesh,” or “from the sins of the flesh.” The word “sins” (peccatorum) is missing.

Paul writes: “ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκός” (“in the putting off of the body of the sins of the flesh”).

Colossians 2:12

Vulgate edition: “In which you also rose again through the faith of the operation of God.”

Rather, “rose together” (consurrexistis). And it does not seem unreasonable if we resolve the genitive into an ablative and say “by the operation of God” (operatione dei). This works if it is referred back to “rose together.” If, however, it refers to “faith,” it would need to be explained using the genitive, since faith in us is an operation of God.

Paul writes: “ἐν ᾧ συνηγέρθητε διὰ τῆς πίςεως τῆς ἐνεργείας θεοῦ” (“in whom you also were raised together through faith in the working of God”).

Colossians 2:14

Vulgate edition: “Wiping out the chirograph of the decree that was against us.”

It should be stated in the ablative plural “with decrees” (decretis) or “consisting of decrees” (è decretis).

Paul writes: “ἐξαλείψας τὸ καθ᾽ ὑμῶν χειρόγραφον τοῖς δόγμασιν” (“wiping out the chirograph against you with its decrees”).

Colossians 2:15

Vulgate edition: “And having stripped principalities and powers, he made a show of them confidently, openly triumphing over them in himself.”

The word “and” is redundant. Furthermore, to “make a show of” (traducere) means to make into an example of ignominy—a word known to historians and jurists. And instead of “confidently,” it can be said “in confidence” (in fiducia). “Openly” (palam) is redundant.

As for the old translator saying “in himself” (in seipso), the Greek has an ambiguous meaning. If the relative refers to σταυρὸν, that is, the cross, it should be translated “in it” (in ea). But if the discourse is understood as referring to the Father, and the relative refers to Christ, it should simply be translated “in him” (in eo) or “himself” (ipso). But if it refers to Christ, so that Christ is understood as triumphing, one could say “in himself” (in seipso) to convey a reflexive meaning, even though the Greek is not reflexive.

Therefore, we expounded it without the reflexivity, as if the Father were triumphing in the Son, having utterly defeated the evil powers and removed the decree of our obligation—just as Vespasian triumphed over the Jews in the person of his son Titus.²

Paul writes: “ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ” (“having stripped principalities and powers, he made a public spectacle of them in boldness, triumphing over them in him”).

Colossians 2:16–17

Vulgate edition: “Let no one judge you in food, or in drink, or regarding a festival day.”

This passage speaks of the foods, drinks, and festivals of Jewish observance, which were elements and figures of Christ, who has now been offered up, atoning for our sins, and who now satisfies us and feeds us with heavenly and super-vital nourishment. New moons (neomeniæ), that is, new months, which began with the silent and new moon, figured the new time of the church. The Hebrew people celebrating at the newness of the month figured the people of Christ celebrating the new time.

And this faithful people is indeed the body of Christ. Who, then, ought to judge us, blame us, or accuse us if we do not observe those foods, drinks, festivals, and new moons the way they do, since we now possess all things in reality? The body and blood of Christ contain the truth of all food and drink. The festivals of Christ are the truth of all Jewish celebrations. The Passion of Christ fulfills every sacrifice. The body of Christ, the church, celebrates always in newness.

These things are whole. But those Jewish things were partial; their festival was partial and imperfect; their food and drink were partial. Everything of the Jews was partial and imperfect. Let us therefore leave behind what is partial, and let us stand in what is perfect.

To show these mysteries in detail is a greater task than the present passage demands. Whoever knows how to do this would see the new in the old and the old in the new; he would see the light in the shadow and the shadow in the light; he would see the truth in the figure and the figure in the truth. And he would see this and understand the true sacred utterances in the same way that Paul understood them, and Timothy through the laying on of Paul’s holy hands. (cf. 2 Tim 1:6) This meaning neither man, nor reason, nor human study can give, but it is infused from above, or taken from those who have been infused from above.

Whatever human study dares to do in these matters without them is presumption and rashness. And many set sail upon this turbulent sea. But enough of this.

Colossians 2:18

Vulgate edition: “Let no one seduce you.”

Rather, “let no one cheat you of the prize,” or “let no one invite you to a prize.” For there are some who think the word καταβραβευέτω placed here means this, and we have interpreted it according to their understanding. This is not because inviting people to the worship and veneration of angels is a genuine prize (for they do not give or propose prizes to believers; rather, good angels only help those running the race, while evil angels hinder them as much as they can).

Rather, some were inviting people to these kinds of worships, observances, and religions—or more truly, superstitions—as if whoever worshipped in this way would receive a prize. They failed to understand that Christ is the head, the one who proposes the prizes, and the one who distributes the rewards to the victors.

Paul writes: “μηδεὶς ὑμᾶς καταβραβευέτω” (“let no one disqualify you of your prize”).

Colossians 2:18

Vulgate edition: “In humility and the religion of angels.”

It should be said “in the humility of the mind” (in humilitate sensus).

Paul writes: “ἐν τῇ ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων” (“in humility of mind and worship of angels”).

Colossians 2:18

Vulgate edition: “Puffed up by the sense of his flesh.”

It can be said “by the mind” (mente). And this mind belongs to the flesh; it is a carnal mind, walking according to the flesh and relying on its own prudence.

Paul writes: “φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ” (“puffed up by the mind of his flesh”).

Colossians 2:20

Vulgate edition: “Why do you still, as though living in the world, decree?”

It can be said “do you submit to regulations,” “do you labor over regulations,” “do you seek or receive regulations,” or something similar. These regulations are the inventions of men, the curious doctrines of men, and are for the most part vain and superstitious.

Paul writes: “τί ὡς ζῶντες ἐν κόσμῳ, δογματίζεσθε” (“why, as though living in the world, do you submit to regulations?”).

Colossians 2:21–22

Vulgate edition: “Do not touch, do not taste, do not handle, which all lead to destruction by the very use.”

Paul speaks in the singular. And these are the words of the Spirit speaking through him. Also, “to destruction” should be expressed in the accusative case (in interitum or ad interitum) rather than the ablative (in interitu). And “by misuse” (abusu) rather than “by the very use” (ipso usu).

Paul writes: [page 474] “μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει” (“do not touch, do not taste, do not handle, which are all for corruption by abuse/use”).

Colossians 2:23

Vulgate edition: “And humility, and not sparing the body.”

It should be said (as before), “humility of the mind.” And what the old translator says, “and not sparing the body,” Paul expresses with a privative noun. It is as if we were to say “unsparingness” (imparcentia), which is a kind of cruelty, and (if I may call it so) a harsh affliction of the body.

Paul writes: “καὶ ταπεινοφροσύνῃ, καὶ ἀφειδίᾳ σώματος” (“and in humility of mind, and unsparing severity to the body”).

CHAPTER 3

Colossians 3:1–4 — Life Hidden with Christ

Let us not follow the precepts and regulations of men, which do not have their foundation in the light that shines from above. Rather, let us reflect that Christ died for us all, and that through the death of the innocent, life was offered to all the guilty. Through the death of the just, life was given to the unjust. (cf. 1 Pet 3:18) Through the death of him who committed no sin, life was bestowed upon sinners. (cf. 1 Pet 2:22–24) He who died was infinitely—indeed, more than infinitely—good, and his death is powerful enough to give life even to infinitely many evil people, if such an infinite plurality were possible.

Indeed, all who come to him die in his death, and rise in his resurrection; for they would not rise unless they had first died. In this way they are made Christiform, so that they may correspond to his body. For the members of the whole body must have conformity to the head; otherwise, it would be monstrous. In other contexts, this conformity is called proportion and relationship; but in the body of Christ, it is Christiformity.

Therefore, since they rise in the resurrection of Christ, they also live the life of Christ—for from where else would the members derive life, and indeed a most excellent life, if not from the head? But if they live the life of Christ, and Christ is above (for he is above, sitting at the right hand of the Father), then they ought to seek the things that are above, and set their minds on the things that are above, not on the doctrines of men and the things that are on earth.

For even now, in our spiritual state, we dwell in heaven, even if the dying members of our flesh crawl upon the earth. (cf. Phil 3:20) Even if this spiritual state cannot be seen with the eyes of the flesh, and is manifest only to those who receive divine visions—that is, spectacles in the Spirit (which frequently happened to Paul, and through which he was taught by Jesus Christ the very things he now teaches us (cf. 2 Cor 12:1–4; Gal 1:11–12)).

Certainly, when I read Paul, I feel that I am nothing, even if I seem to catch a glimpse of the reality. He sees clearly, while I see (as is proper, and as God wills) only as if in a shadow.

But I ask, even if this divine state and the manner in which we are even now grafted into the body full of divinity cannot be seen by the eyes of the flesh, and even if our life by which we live in the Spirit is currently hidden in this very reality, yet when Christ appears—who is our life and eternal life—that state will be manifest to us. It will be manifested particularly to each individual at his coming (which is near) upon the laying down of the veil of our flesh; and it will be manifested universally to everyone at his universal coming, whether that is near or far off, which is known only to him who knows “the times and the seasons that the Father has set by his own authority” (Acts 1:7).

Paul succinctly, in few words yet with divine fullness, reveals these things to the Colossians, saying:

“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you have died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with him in glory.” (Col 3:1–4)

Colossians 3:5–11 — Putting Off the Old Man

These are not the doctrines of men, but heavenly ordinances. And what mortification of earthly limbs and carnal members which are upon the earth the Lord of both flesh and spirit desires from us, the divine herald and interpreter of the divine will, Paul, unfolds further, saying:

“Therefore mortify your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Because of these things the wrath of God is coming upon the sons of disbelief, in which you yourselves once walked when you lived in them.”

“But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. Do not lie to one another.”

“Strip off the old man with his deeds, and put on the new man who is renewed in knowledge according to the image of him who created him, where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.” (Col 3:5–11)

The members of Christ [page 475] are spiritual; the members of the flesh are carnal, such as carnal affections, fornications, uncleannesses, passions, evil desires, and covetousness, and these are to be mortified along with their deeds. But by what means are these mortified? Is it by the precepts and doctrines of men, by private or public mortifications of the flesh in which people place their trust, somewhat considering themselves righteous by their works, and deploring others who are not cruel tormentors of their own flesh as though they were afraid for their salvation?

This is the humility of the mind, and an earthly humility, not the humility of the spirit and divine humility, by which even the highest powers that surround the most high throne of God fall on their faces before the throne. (cf. Rev 7:11)

What is it, then, that mortifies? Surely it is those things primarily which belong to the Spirit, in which we have help—indeed, all our strength—from above, not those things that are external and come from below. Among these spiritual things, the charity of God and the charity of neighbor holds the highest and principal place for this victory in mortifying carnal affections and the members of the flesh. For that flame burns up all harmful affections of the flesh, just as a fire set loose consumes the stubble of the fields. But Paul also subjoins the more specific means by which they are mortified in this way, highly commending charity, and he says:

Colossians 3:12–17 — Putting On Love and Imitating Christ

“Therefore, as the elect of God, holy and beloved, put on bowels of compassion, kindness, humility of mind, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do.”

“But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be joyful.”

“Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him.” (Col 3:12–17)

These are the spiritual weapons with which we fight against the members of the flesh—that is, carnal affections—and consign them to slaughter. But “Come now,” you will say, “are mortifications of the flesh, such as fasting, vigils, nakedness, poverty, and hardships, to count for nothing?” I would by no means say that. Rather, when necessary, they should be applied to the flesh in manifold ways: sometimes as a spur to a rebellious horse, lest the flesh grow unruly. But just as a horse is not fed by the blows of the spurs, neither will you feel the reward on account of the blows, but entirely from the grace of Christ into which you are grafted through conformity to him.

Sometimes they are also to be applied not as a spur. For even if the flesh is not unruly, I would not deny that the rod should be applied: for the Apostle chastised his own body with such afflictions lest he be found not fully conformed to Christ in every respect, and thus be excluded from his fellowship: “I chastise my body,” he says, “and bring it into subjection, lest, when I have preached to others, I myself should become a castaway” (1 Cor 9:27).

Yet he did not locate the sum total of his salvation in those chastisements, but in the grace of Christ, to whom he believed he was conformed through them, imitating him and offering himself to others as a pattern whose target and truth was Christ.

“But,” you say, “I am a sinner. I wear a hairshirt, I fast, I abstain, I accept beatings, I pray, I pour out tears abundantly, I roll in the dust so that God may have mercy on me.” You do well. But you do best when, doing all these things, you look not at yourself, nor at your works, but at God—except when you confess yourself a sinner. For if you look at yourself, you are contrary to Christ and to God.

• Therefore, if you wear a hairshirt, wear it because Christ deigned to wear it for you: “I put on sackcloth” (Ps 35:13), he says. And elsewhere: “I made sackcloth my garment” (Ps 69:11).

• If you fast, fast for Christ, because Christ fasted for you: “I humbled my soul with fasting” (Ps 35:13). And again: “And I covered my soul in fasting” (Ps 69:10).

• If you abstain, abstain because Christ abstained for you, which is why he was mocked by those who did not abstain: “Those who drank wine made songs about me” (Ps 69:12), he says. And also, “My flesh has changed for lack of oil” (Ps 109:24).

• If you accept beatings, accept them because Christ our King was beaten with whips for you: “I have been scourged all day long,” he says, “and chastened every morning” (Ps 73:14).

• If you pray, pray because our Lord prayed for us and was heard for his reverence. (cf. Heb 5:7) “They detracted from me,” he says, “but I gave myself to prayer” (Ps 109:4). And elsewhere: “But as for me, my prayer is to you, O Lord” (Ps 69:13). Pray, because Christ taught us to pray. Pray, because he also commanded us to pray: “When you pray,” he says, “say…” (Luke 11:2). And again: “Pray that you may not enter into temptation” (Luke 22:40).

• If you pour out tears, do not weep primarily for yourself and your own sins (for then you would be looking primarily at yourself), but weep primarily because you have offended God your creator, and that infinite goodness to which heaven and earth yield, to which all things bow, and to which all owe obedience. Even if you do not feel your sins within you, weep because Christ your God wept for you. “I am weary with my groaning,” he says, “every night I wash my bed; I water my couch with my tears” (Ps 6:6). And elsewhere: “You have put my tears in your sight” (Ps 56:8).

• If you fall prostrate and roll in the dust, do this because Christ prostrated himself in the dust for you. “For I have eaten ashes like bread,” he says, “and mingled my drink with weeping” (Ps 102:9).

• If you do penance, do it because Christ said, “Do penance” (Matt 3:2 / Matt 4:17), because he himself blotted out our sins through his own penance.

And in all these things, do not look at yourself, but either entirely or primarily at Christ the Lord, the author of all goodness. Thus, even according to the weakness of the flesh, you will be conformed to Christ, and you will aid that inner Christiformity (which belongs to the Spirit), not following the doctrines of men, but the pattern which is in heaven, and you will possess a heavenly imitation. Nevertheless, so that you may not boast except in the Lord (cf. 1 Cor 1:31; 2 Cor 10:17), your hairshirt, your fasting, your abstinence, your beatings, your prayer, your tears, and your squalor in the dust are nothing; rather, it is the hairshirt of Christ, the fasting of Christ, the abstinence of Christ, the scourging of Christ, the prayer of Christ, the tears of Christ, and the squalor of Christ.

Still, do not think they are useless to you. For if you use them (as is proper) and with discretion, you are made conformed to Christ in external matters, you take up his cross, and you follow him. (cf. Matt 16:24; Luke 9:23) But how can you follow Christ your guide as he leads the way unless you continually look to him? If you look at yourself, you lose your guide and lose your way. But enough of this.

“It is the Spirit who gives life” (John 6:63). This is a good imitation, but better still is the imitation found in mercy, kindness, a spirit of humility, meekness, longsuffering, mutual forbearance, forgiveness of offenses if any occur, fiery love, and the peace of God, in spiritual joy, in the word of Christ—which is the gospel of eternal peace—in wisdom, teaching, and spiritual exhortation, and in a certain mutual striving and zeal to excel in psalms, hymns, and spiritual songs, in the grace of God, singing joyfully in your heart to God, and doing nothing in either word or deed except in the name of our Lord Jesus Christ, continually giving thanks to God the Father through him.

Both of these constitute imitation, and happy is the one who can worthily imitate Christ in both, and become Christiform both inside and out.

Colossians 3:18–25 — Duties within the Household

After this, the holy Apostle briefly arranges the duties of married people, where there is the tightest bond on account of the bond between Christ and the church, of which it is a symbol. (cf. Eph 5:22–32) Next are the duties of fathers and children, which is the second tightest bond, on account of the bond between God and the creature, which it represents. Third is the bond between masters and servants, where the bond is the slightest, like that between God and the sinner.

Yet Providence does not abandon the sinner, but helps him with blessings. For “he makes his sun rise on the good and the evil, and sends rain on the just and the unjust” (Matt 5:45). Thus he is good and merciful, and masters ought to imitate him toward their servants. But because these duties and these bonds have been discussed more extensively in chapters 5 and 6 of the fifth book, which is on the Epistle to the Ephesians¹, the discourse here must be compressed.

We must understand Paul more subtly and spiritually from those passages when he says:

“Wives, submit to your own husbands (as is fitting) in the Lord. Husbands, love your wives and do not be bitter toward them.”

“Children, obey your parents in all things, for this is well pleasing to the Lord. Fathers, do not provoke your children, lest they become discouraged.”

“Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance. For you serve the Lord Christ. But he who does wrong will be repaid for what he has done, and there is no partiality.” (Col 3:18–25)

In all things Christ must be looked to, and in all things he is seen with spiritual eyes.

• By the woman, Christ is to be seen in the husband as in a head and in majesty.

• By the husband, Christ is to be seen in the woman as in the church.

• By the child, Christ is to be seen in the father in his majesty of creation.

• In children, Christ is to be seen as in his creatures, preserving them with marvelous care and love.

• In the master, Christ is to be seen, exalted in his power.

• In servants, Christ is to be seen as in his justice, correcting evils and injustices, yet with clemency and compassion.

Thus Christ may be all in all to us. All things are types; Christ is the truth of all. May he who is in all things, and praised by all things, be blessed and super-blessed without end, as his divinity, goodness, providence, and majesty demand. Amen.

TEXTUAL EXAMINATION of Certain Matters Regarding the Letter

Colossians 3:1

Vulgate edition: “If you have risen together with Christ” (Si consurrexistis cum Christo).

It is sufficient to say “if you have risen together to Christ” (si consurrexistis Christo), or in our way of speaking, “if you have risen with Christ” (si surrexistis cum Christo).

Paul writes: “εἰ οὖν συνηγέρθητε τῷ χριστῷ” (“If then you were raised together with Christ”).

Colossians 3:2

Vulgate edition: “Taste the things that are above” (Quae sursum sunt sapite).

Here “taste” (sapite) is from a word that people prefer to translate as “feel” or “set your mind on” (sentire).

Paul writes: “τὰ ἄνω φρονεῖτε” (“set your mind on the things above”).

Colossians 3:3

Vulgate edition: “For you are dead” (Mortui enim estis).

This expresses a past action. To express this more clearly, we preferred to say “you were” (fuistis) rather than “you are” (estis).

Paul writes: “ἀπεθάνετε γάρ” (“For you died”).

Colossians 3:4

Vulgate edition: “When Christ your life appears.”

It is read with the first-person derivative pronoun, “our life,” not the second person.

Paul writes: “ὅταν ὁ χρισὸς φανερωθῇ ἡ ζωὴ ἡμῶν” (“When Christ our life is revealed”).

Colossians 3:5

Vulgate edition: “Lust, evil desire” (Libidinem, concupiscentiam malam).

Where the old translator says “lust” (libidinem), Paul has πάθος, which our people usually call an affection or perturbation (affectum / perturbationem).

Paul writes: “πάθος, ἐπιθυμίαν κακήν” (“passion, evil desire”).

Colossians 3:5

Vulgate edition: “And covetousness, which is the service of idols” (idolorum seruitus).

What the old translator calls “the service of idols,” Paul says in a single word: idolatry (idololatria), that is, the culture or worship of idols. For who doubts that the covetous prefer gold, silver, or their merchandise to the love of God? And this is to worship the creature, and (so to speak) to commit idolatry.

Paul writes: “καὶ τὴν πλεονεξίαν ἥτις ἐςὶν εἰδωλολατρία” (“and covetousness, which is idolatry”).

Colossians 3:6

Vulgate edition: “Upon the sons of unbelief” (filios incredulitatis).

This “unbelief” is what the old translator elsewhere called “diffidence” (diffidentiæ), and which we said designates “unpersuadability” (insuadentia), since they refuse to be persuaded to pursue those good things. Even if they confess with their mouths, by their actions they show that they do not believe, are not persuaded, and do not trust.

Paul writes: “ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας” (“upon the sons of disobedience”).

Colossians 3:8

Vulgate edition: “But now put off, you also, all these: anger, indignation.”

It should rather be said “anger, wrath” (iram, furorem).

Paul writes: “νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα ὀργήν, θυμόν” (“But now put off also all these things: anger, wrath”).

Colossians 3:11

Vulgate edition: “Where there is not male and female, Gentile and Jew.”

The phrase “male and female” (masculus & fœmina) is redundant.

Paul writes: “ὅπου οὐκ ἔνι ἕλλην καὶ ἰουδαῖος” (“where there is not Greek and Jew”).

Colossians 3:11

Vulgate edition: “Barbarian and Scythian, slave and free.”

In Paul, these are stated without the copulative particle “and.”

Paul writes: “βάρβαρος, σκύθης, δοῦλος, ἐλεύθερος” (“barbarian, Scythian, slave, free”).

Colossians 3:12

Vulgate edition: “Bowels of mercy, humility, modesty, patience.”

Rather, “bowels of compassion.” And immediately following, “humility of mind, meekness.”

Paul writes: “σπλάγχνα οἰκτιρμοῦ, χρηςότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν” (“bowels of compassion, kindness, humility of mind, meekness, longsuffering”).

Colossians 3:13

Vulgate edition: “Just as the Lord forgave you.”

It should be read “just as Christ.”

Paul writes: “καθὼς καὶ ὁ χρισὸς ἐχαρίσατο ὑμῖν” (“just as Christ also forgave you”).

Colossians 3:14

Vulgate edition: “But above all these things, to have charity, which is the bond of perfection.”

Paul expressed no verb here, but understood the verb “put on” (induimini) from the preceding verses. Therefore, if any verb was to be expressed, “put on” should have been expressed, rather than the new verb “have” (habete), which Paul did not use. Also, it should rather be translated “which is” (quæ est), just as shortly after, rather than “that is” (id est).

Paul writes: “ἐπὶ πᾶσι δὲ τούτοις, τὴν ἀγάπην, ἥτις ἐςὶ σύνδεσμος τῆς τελειότητος” (“But above all these things, love, which is the bond of perfection”).

Colossians 3:15

Vulgate edition: “And let the peace of Christ exult in your hearts.”

It should be read “of God” (dei). And where the old translator says “exult” (exultet), Paul’s word means to obtain the palm or the prize, or to call to the prize.

Paul writes: “καὶ ἡ εἰρήνη τοῦ θεοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν” (“and let the peace of God rule in your hearts”).

Colossians 3:15

Vulgate edition: “And be grateful” (grati estote).

It can also be translated “and be joyful” (iucundi estote). For the word placed here means both being well pleasing/grateful and being joyful, but with a holy and spiritual joy and grace. For those who have the peace of God in their hearts can do nothing but rejoice in their hearts and exult. And this joy and exultation in God is great and immense, surpassing all the sweetnesses that earthly men—who are sons of Tartarus and of the unpersuader—have tasted in their luxuries.

Paul writes: “καὶ εὐχάρισοι γίνεσθε” (“and be thankful”).

Colossians 3:16

Vulgate edition: “In psalms, hymns.”

It should be read “in psalms and hymns.”

Paul writes: “ἐν ψαλμοῖς καὶ ὕμνοις” (“in psalms and hymns”).

Colossians 3:16

Vulgate edition: “In your hearts to God.”

It should be read “in your heart, to the Lord.”

Paul writes: “ἐν τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ” (“in your heart to the Lord”).

Colossians 3:17

Vulgate edition: “And everything whatever you do in word or in deed, all things in the name of our Lord Jesus Christ, giving thanks to God.”

It should be translated “you may do” (faciatis). And the meaning is clearer if we express the “through” (per) with “all things.” For as the old translator rendered it, the sentence is barely intelligible, whereas in the Greek it is perfectly intelligible. Also, the words “our” (nostri) and “Christ” (Christi) are redundant.

Paul writes: “καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ, ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου, ἰησοῦ εὐχαριςτοῦντες τῷ θεῷ” (“and whatever you do in word or in deed, do all things in the name of the Lord Jesus, giving thanks to God”).

Colossians 3:18

Vulgate edition: “Women, be subject to your men” (Mulieres subditæ estote uiris).

The old translator immediately subjoins, “Men, love your wives” (Viri diligite uxores uestras). The very same word that he translates here as “wives” (uxores), he translated just above as “women” (mulieres). But why “wives” here rather than there? Why didn’t he translate it consistently in both places, since Paul is only speaking to those who have a husband? For otherwise he does not command women to be subject to men. Therefore, it would be better to say “wives” in both places, so that the text is less open to the calumnies of those who refuse to understand it correctly.

Paul writes: “αἱ γυναῖκες ὑποτάσσεσθε τοῖς ἀνδράσιν” (“wives, be subject to your husbands”).

Colossians 3:19

Vulgate edition: “Men, love your wives.”

The word “your” (uestras) is redundant.

Paul writes: “οἱ ἄνδρες ἀγαπᾶτε τὰς γυναῖκας” (“husbands, love your wives”).

Colossians 3:21

Vulgate edition: “Fathers, do not provoke your children to indignation, so that they may not become faint-hearted.”

What the old translator says, “provoke to indignation” (ad indignationem prouocare), Paul expresses in a single word, which means to irritate (irritare). For those who correct ought not to irritate. It is one thing to correct, and another to irritate. For those who correct do so in such a way that those being corrected also understand that the correction is medicine for them and for the grace of their own good. But when people irritate, they do not do this; nor do those who are irritated feel that it is their medicine or for their good, but they only feel the indignation of the one irritating them.

And in this, fathers and teachers often tend to sin, who do not know how to correct, and (if they do reprove someone) do not know how to distinguish between correcting and irritating. Hence, children and students are worn down by sadness, and they hate the irritators, whereas they would truly love correctors. In a corrector, love is recognized; in an irritator, hatred. But how could recognized love not be loved? Or how could hatred be loved? This holy precept of Paul must be greatly noted by all fathers, both in generation and in teaching and education.

And what the old translator says, “become faint-hearted” (pusillo animo fiant), Paul expresses with a single word that means to be saddened (tristari), and specifically with a sadness that takes away the courage to do anything good. For one who is irritated, or who thinks he is being irritated, is dejected in spirit, and does not have the heart to do anything good. Let us therefore prudently seek to correct, not to irritate.

Paul writes: “οἱ πατέρες μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν” (“fathers, do not provoke your children, lest they be discouraged”).

Colossians 3:22

Vulgate edition: “Not serving to the eye” (Non ad oculum seruientes).

Paul does not use a participle, but a noun, as if we were to say “in eye-service” (in oculari seruitio) or “service to the eye” (seruitio ad oculum), or something similar.

Paul writes: “μὴ ἐν ὀφθαλμοδουλείᾳ” (“not in eyeservice”).

Colossians 3:23

Vulgate edition: “Whatever you do, work from the mind” (ex animo).

It should be said, “And everything whatever you do.” And “from the mind” (ex animo) means “from the soul” (ex anima), for animus here is taken for the soul, not for animosity and affection.

Paul writes: “καὶ πᾶν ὅ τι ἂν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε” (“and whatever you do, work from the soul”).

Colossians 3:24

Vulgate edition: “Serve the Lord Christ” (Domino Christo seruite).

It should be said, “for you serve the Lord Christ” (nam domino Christo seruitis).

Paul writes: “τῷ γὰρ κυρίῳ χρισῷ δουλεύετε” (“for you serve the Lord Christ”).

Colossians 3:25

Vulgate edition: “For he who does wrong.”

Rather, “But he who” (qui autem).

Paul writes: “ὁ δὲ ἀδικῶν” (“but he who does wrong”).

Colossians 3:25

Vulgate edition: “And there is no respect of persons with God.”

The phrase “with God” (apud deum) is superfluous.

Paul writes: “καὶ οὐκ ἔςι προσωποληψία” (“and there is no partiality”).

CHAPTER 4

Colossians 4:1 — Justice and Equity toward Servants

Paul has detailed how servants ought to behave toward their masters. Now he reveals how masters must behave toward their servants, and he says:

“Masters, exhibit justice and equity to your servants, knowing that you also have a Master in heaven.” (Col 4:1)

What is more proper for masters than justice? They represent God, who either corrects or punishes evils, yet grants mercy and clemency to all who are corrected.

Colossians 4:2–4 — Prayer and the Ministry of the Word

What he subjoins concerning the common prayer that ought to be made, attending to it with a watchful mind, pertained to all the Colossians. He also asks that the support of their prayers be made to God on his behalf. For God desires to give for his own sake, but he requires certain preparations in us, which are indeed possible for us (with him always helping). For do we not see that the members of the body (while the head supplies the power) help other members, and aid them as much as they can to receive the influence of the head? What Paul says, therefore, is this:

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

Paul believes that he is made more prepared to receive God’s grace abundantly for the manifestation of the gospel through their prayers, and indeed that others are made more prepared to receive the word of life. But he also advises them on how they ought to behave toward those who are still unbelievers, outside the body of Christ and outside the church, so that they may be drawn to life by the fragrance of wisdom and holiness, and be made members of the church. Over them the angels in heaven will rejoice, and the entire heavenly building will receive an increase. (cf. Luke 15:10; Eph 2:19–22) Thus he says:

Colossians 4:5–6 — Wisdom and Gracious Speech

“Walk in wisdom toward those who are outside, buying the time. Let your speech always be with grace, seasoned with salt, knowing how you ought to answer each one.” (Col 4:5–6)

What it means to “buy the time,” and who they are who buy it, we have already discussed in the commentaries on the Epistle to the Ephesians.¹ Where goodwill and love do not appear in speech, it lacks grace. And it is seasoned with salt when it is spoken wisely, when it is savory to the listeners, and when it draws one to incorruption, preserving the one who admits it uncorrupted. For this is the property of spiritual salt, which sensible salt imitates.

Colossians 4:7–9 — Tychicus and Onesimus

The things he subjoins are the duties of familiars and of a friendly heart, open and laid bare. For in the love of Christ, it is fitting for friends to lay bare their minds down to the smallest details. And so he says:

“Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will make you certain of all the things concerning me. I have sent him to you for this very purpose, that he may know your circumstances and comfort your hearts, along with Onesimus, a faithful brother, who is one of you. They will make known to you all things which are happening here.” (Col 4:7–9)

Dorotheus writes that Tychicus was a bishop in Colophon.² Onesimus, however, is known from the Apostle to have been a Phrygian, one of the Colossians. As for the place from which they were sent by the Apostle, if we look at the Latin argument, they were sent from the city of Ephesus. If we believe the Greek subscription, they were sent from the city of Rome.

Colossians 4:10–14 — Greetings from Paul’s Companions

After this, the Apostle sets down several special greetings of the saints by name. He commends Epaphras, from whom the Colossians had also heard the word of God, and who finally rested in Christ after being crowned with martyrdom among them. The ones he names sending greetings are these: Aristarchus; Mark; Jesus Justus; Epaphras; Luke the physician, who is also the evangelist and author of the Apostolic Acts; and Demas, who later apostatized. (cf. 2 Tim 4:10) These, then, are those special greetings:

“Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you received instructions: if he comes to you, welcome him), and Jesus who is called Justus. These are the only ones of the circumcision who are my fellow workers for the kingdom of God, and they have been a comfort to me.”

“Epaphras, who is one of you, a servant of Christ, greets you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God. For I bear him witness that he has much zeal for you, and for those who are in Laodicea, and those in Hierapolis. Luke the beloved physician and Demas greet you.” (Col 4:10–14)

Laodicea is a city of Maeonia situated on the Lycus River, neighboring Colossae. And Hierapolis, which means “sacred city,” is close to Laodicea, diverging slightly to the east and south according to Ptolemy.³

Colossians 4:15–18 — Final Greetings and Instructions

Now Paul asks, in his own name and that of the saints, that the brothers of the church in Laodicea be greeted, and that this present epistle be sent to them and read in their church. Conversely, he asks that the epistle he had written to the Laodiceans be read among the Colossians. He bids Archippus, who was discharging the office of the apostolate in those regions, to be reminded of his diligence. In place of a farewell, he wishes not for the absence of anything, but for the presence of the grace of God for them, and says:

“Greet the brethren who are in Laodicea, and Nympha and the church that is in her house. And when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea. And say to Archippus: ‘Take heed to the ministry which you have received in the Lord, that you may fulfill it.’ This salutation is by my own hand—Paul. Remember my chains. Grace be with you. Amen.” (Col 4:15–18)

Subscription:

“Written from Rome. Sent through Tychicus and Onesimus.”

The epistle that Paul sent to the Laodiceans is not currently contained among his epistles. But I have found one bearing the title of Paul to the Laodiceans in four places. First, in Padua at the monastery of Saint John de Viridario; in Cologne among the Brothers of the Common Life; and in Paris in the libraries of Eduana and the Sorbonne. Because I saw that it contained nothing but piety, and nothing contrary to piety, it will be quite fitting if we insert it here, so that those who are zealous for Paul (as all Christians ought to be) may read it, and be comforted by reading it. It goes like this:

THE EPISTLE OF THE MOST BLESSED Apostle Paul to the Laodiceans⁴

“Paul, an apostle not from men nor through man, but through Jesus Christ, to the brothers who are at Laodicea: Grace to you and peace from God our Father and the Lord Jesus Christ. I give thanks to Christ in all my prayers, because you remain steadfast and persevere in good works, awaiting the promise in the day of judgment. Let not the vain talk of some who pretend to the truth disturb you, so as to turn you away from the truth of the gospel which is preached by me. And now God will grant that those who are from me may serve the perfection of the truth of the gospel, and perform the kindness of works which belong to the salvation of eternal life.”

“And now my bonds which I suffer in Christ are manifest, in which I rejoice and am glad. And this will turn out for my perpetual salvation, which is accomplished through your prayers and the provision of the Holy Spirit.”

“Whether through life or through death, for me to live is life in Christ, and to die is joy. And he himself will perform his mercy in you, that you may have the same love and be of one mind.”

“Therefore, beloved, as you have heard in the presence of the Lord, so think and act in fear, and it will be eternal life to you. For it is God who works in you. And do whatever you do without sin.”

“And what is best, beloved, is to rejoice in the Lord Jesus Christ, and to beware of all filthiness in all gain. Let all your requests be made known before God.”

“Be firm in the mind of Christ, and do whatever things are wholesome, true, modest, chaste, just, and lovable. And retain in your heart the things you have heard and received, and peace will be with you.”

“Greet all the brothers with a holy kiss. All the saints greet you. The grace of our Lord Jesus Christ be with your spirit. Amen. Have this read to the Colossians, and the one that is of the Colossians read to you.”

This is the epistle I found under the name of Paul and the Laodiceans. I rejoiced upon finding it, and I read it with great pleasure and willingness because of the name of Christ and his Apostle. Even if it is short, what prevents the Apostle from having written short letters sometimes, and long ones at other times? The one to Philemon is also short. Furthermore, because it tastes of Christ and contains holy precepts, wherever the name of Christ is read in good faith, wherever it sounds in the voice, bowing and veneration are due.

For it is the name of our supreme and eternal King. To him be all praise and glory, and adoration in spirit and in truth (cf. John 4:23–24), forever and ever. Amen.

TEXTUAL EXAMINATION of Certain Matters Regarding the Letter

Colossians 4:2

Vulgate edition: “Persist in prayer” (Orationi instate).

It can be said, “devote yourselves” (inseruite).

Paul writes: “τῇ προσευχῇ προσκαρτερεῖτε” (“devote yourselves to prayer”).

Colossians 4:5

Vulgate edition: “Redeeming the time” (Tempus redimentes).

We can say “buying the time” (ementes), and this seems to be sufficient.

Paul writes: [page 481] “τὸν καιρὸν ἐξαγοραζόμενοι” (“buying up the time”).

Colossians 4:7

Vulgate edition: “Tychicus, a most dear brother.”

It should be said “a beloved brother.”

Paul writes: “τυχικὸς ὁ ἀγαπητὸς ἀδελφός” (“Tychicus the beloved brother”).

Colossians 4:9

Vulgate edition: “With Onesimus, a most dear and faithful brother.”

Here too it should be said “beloved,” but with the word order somewhat changed. For it should be read, “with Onesimus, a faithful and beloved brother.”

Paul writes: “σὺν ὀνησίμῳ τῷ πιςῷ καὶ ἀγαπητῷ ἀδελφῷ” (“with Onesimus the faithful and beloved brother”).

Colossians 4:11

Vulgate edition: “These alone are my helpers” (Hi soli sunt adiutores mei).

Rather, “fellow workers in the kingdom of God.” The word “my” (mei) is redundant. It also seems that it could be said, “fellow workers for the kingdom of God” (cooperatores ad regnum dei). Indeed, I believe both can be said. For the present church, even if it is not the entirety of the kingdom of Christ who is also God, is nevertheless a part of the kingdom of Christ, and therefore of the kingdom of God. But whoever is in a part of the kingdom of any king is said to be in the kingdom of that king.

Therefore, if we are truly faithful, we are already in the kingdom of God, and we live and work in the kingdom of God. Let us see to it, then, that we never do anything unworthy of so great a kingdom and so great a King, and let us always pay attention to what befits such a kingdom and such a King. The holy authors also testify that the state of the present church is called the kingdom of God.

“We must know,” says the holy Gregory, “that in the sacred eloquence the present time of the church is often called the kingdom of heaven.”⁵ And what is the kingdom of heaven if not the kingdom of God? And the Savior said to those who believed in him: “For behold, the kingdom of God is within you” (Luke 17:21). Behold, therefore, how they can be called fellow workers in the kingdom of God, who also build in this world.

But the kingdom of God is also called the state of the blessed, and of those already enjoying the revealed Christ as God, which will be completed on the last day. Concerning this kingdom, the Savior also says to the unbelieving Jews:

“There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out. And they will come from the east and the west, from the north and the south, and sit down in the kingdom of God” (Luke 13:28–29).

And it is said of this same kingdom in Acts, “we must through many tribulations enter the kingdom of God” (Acts 14:22). This kingdom is future; the other is present. This one possesses the open revelation and presence of the eternal King; the other possesses a veil and a hidden presence. And those who build for life in this world and cooperate with the gospel are not yet fellow workers in the kingdom of God in this second sense; rather, they are fellow workers for the kingdom of God.

Behold, then, if the kingdom of God is taken in the second sense, it would be fittingly translated “fellow workers for the kingdom of God.” However, all those who are fellow workers in the present kingdom of God are also fellow workers for the future kingdom of God, which is the end, complement, and consummation of the present one.

Paul writes: “οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ” (“these are the only fellow workers unto the kingdom of God”).

Colossians 4:12

Vulgate edition: “A servant of Christ Jesus, always solicitous for you.”

The word “Jesus” is redundant. And it is rather “striving” (certans) than “solicitous” (solicitus).

Paul writes: “δοῦλος χρισοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν” (“a servant of Christ, always striving on your behalf”).

Colossians 4:13

Vulgate edition: “That he has much labor for you.”

We read in the Greek, “much zeal” (zelum multum), that is, he has a very intense desire. And some Greek manuscripts have πόθον, which clearly means “desire.”

Paul writes: “ὅτι ἔχει ζῆλον πολύν” (“that he has much zeal”).

Colossians 4:14

Vulgate edition: “Luke, the most dear physician.”

As in other places, “Luke the beloved physician.”

Paul writes: “λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητός” (“Luke the beloved physician”).

Colossians 4:16

Vulgate edition: “And that the one which is from the Laodiceans be read to you.”

Rather, “that you also read.”

Paul writes: “καὶ τὴν ἐκ λαοδικείας, ἵνα καὶ ὑμεῖς ἀναγνῶτε” (“and the one from Laodicea, that you also may read”).

Colossians 4:18

Vulgate edition: “The grace of our Lord Jesus Christ be with you. Amen.”

The explicit phrase “of our Lord Jesus Christ” is redundant, even if it is understood.

Paul writes: “ἡ χάρις μεθ᾽ ὑμῶν, ἀμήν” (“grace be with you, amen”).

And in the Greek manuscripts, the subscription is found: “Written to the Colossians from Rome, sent through Tychicus and Onesimus.”

WITH THE COMPLETION OF THE SEVENTH BOOK OF THE COMMENTARIES ON THE EPISTLES OF THE MOST BLESSED APOSTLE PAUL, which is on the Epistle to the Colossians, to Christ the Lord with the Father and the Holy Spirit, one God, the giver of all good things, be thanks forever. AMEN.

THE END.

Editorial Source Notes

[page 464]

COMMENTARIORVM IN EPISTOLAS BEATI PAVLI APOSTO LI LIBER VII. QVI EST IN EPISTOLAM AD COLOSSENSES.

CAPVT I.

SCRIBENS Paulus ad Colossenses, qui Phryges sunt, populi minoris Asiæ, inter Galatiam & Lycaoniam siti, primum eos, ut solet, sancte salutat, dicens: Paulus apostolus Iesu Christi per uoluntatem dei, & Timotheus frater, sanctis qui Colossis estis & fidelibus fratribus in Christo, gratia uobis & pax à deo patre nostro & domino Iesu Christo. Hæc sancta Pauli salutatio haud abssimilis est modo suo salutādi, quem in alijs obseruat epistolis. Cui subiungit gratiarum actionem, & suam erga eos aperit dilectionem & solicitudiné orandi pro ipsis, et Epaphram apostolum eorum commendat, qui ab ipso ad eos missus, annūciauit eis Christum. Atq ait:

“Gratias agim deo atq patri domini nostri Iesu Christi, semper pro uobis orantes, cum audiuimus uestram fidem in Christo Iesu, & dilectionem erga omnes sanctos, propter spem repositam uobis in cælis, quam ante audiuistis in sermone ueritatis euangelij, quod peruenit in uos ut & in totum mundū, & fructificat atque augetur, ut & in uobis, à die qua audiuistis & cognouistis gratiam dei in ueritate, quemadmodum & didicistis ab Epaphra dilecto conseruo nostro, qui est fidelis pro uobis minister CHRISTI, qui etiam indicauit nobis dilectionem uestram in spiritu. Quamobrem & nos à die qua audiuimus, non cessamus pro vobis orare & postulare, ut impleamini cognitione uoluntatis eius in omni sapiētia & intelligentia spüali, ut digne ambuletis ad omne placitū domini, in omni opere bono, fructificantes & crescentes in cognitione dei, in omni potestate ualentes secundum potentiā gloriæ eius, in omni patientia & longanimitate, cum gaudio gratias agentes patri, qui nos suffecit in partem sortis sanctorū in lumine, qui liberauit nos ex potestate tenebræ, & transtulit in regnū filij dilectionis suæ, in quo habemus redemptionē, remissionem peccatorū.

Hæc apertam continent & casta sancti pectoris narrationē, & qualia in spiritu a deo sunt postulandæ, & alijs impreāda, quæ sunt impletio cognitionis uoluntatis diuinæ. Omis sapientia & intelligentia spiritualis. Pro dignitate ambulare ad ome placitum domini. In omi opere bono fructificare, & incrementū sumere in cognitione dei. In omi potestate posse non secundū humanā, sed secundā diuinæ gloriæ potentiā, & hoc est in omi ueritate spirituali posse, ut posse in fide, in spe, in charitate, in omi parientia & longanimitate. In spiritu gaudere, hoc est, in deo & beneficijs eius gaudere. Gratias agere deo patri, quod nos de potestate tenebrarū ereptos asciuit in regione lucis, & in participationem hæreditatis sanctorum, & de tyrannide tenebrosi inimici transtulit nos in lucidum regnum dilecti filij sui, qui nos redemit, & remisit nobis peccata nostra, & per quem & propter que uoluit nos cælestis pater redimi, & nobis peccata nostra dimitti. Hæc septē hominibus sunt imprecanda, & à deo postulandæ: quæ si in mūdo essent, totus in lumine esset. & statim de lumine huius uitæ homo egrediens, ad æternum transiretlumen, nā tunc omis typus transit. Omne autem lumen huius uitæ, quantumcunq sit, typus est. alterius autē uitæ non amplius typus, sed uerū lumē. Et hoc non ex nobis, qui exnihilo [page 465] bati sumus, & facti perieramus, in luce dei non amplius apparentes, & sic iterum nihil eram’: sed ex filio dei, qui nos in tenebris requisiuit, & ex nihilo iterum extraxit in creaturam lucis. Sed quisna hic filius dei tam dilectus, tam potens, tam benignus, tam admirabilis? Qui diffiniri non potest (nam diffinit omia, & omnium est diffinitio) utcunq potest Paulus diffinit, dicens: Qui est imago dei inuisibilis, primogenitus omni creatura. quia in ipso creata sunt omnia quæ in cælis, & quæ in terra, uisibilia & inuisibilia, siue throni, siue dominationes, siue principatus, siue potestates, oia per ipsum & in ipso creara sunt, & ipse ante omnia, & omnia in ipso constiterunt. & ipse est caput ecclesiæ, qui est principium, primogenitus ex mortuis, ut ipse sit in omnibus primatum gerens, quia beneplacuit in se omnem plenitudine habitare, & per se reconciliari omnia, in se pacificando omnia per sanguine crucis suæ, siue quæ in terra, siue quæ in cælis sunt.

Cum dicit Apostolus, qui est imago dei inuisibilis, cōsubstantialitatem insinuat. Nam filius imago patris, sed consubstantialis imago. neque enim filium proprie dixeris, quod cōsubstantiale non fuerit, & speciali etiam cōsubstantiali tate. Nec enim imaginem tuam in speculo filium diceres: quia etsi sit naturalis imago, non tame consubstantialis. Est igitur filius dei imago patris, & consubstantialis imago. Et cum maxime filius, maxime consubstantialis: maxima aut consubstantialitas, maxime spiritualis est, in maxima identitate eiusdem substantiæ & naturæ. nunq enim dicas leunculum, lupi aut canis filium. Nam quauis utrunq substantia sit, nimis tame substantialitate distant. & leopardalis minus leonis filius, q leunculus: Nam minus ille q hic identitate naturæ gaudet, & minus naturalis imago. sic & lyciscus minus filius canis, quam catulus. & hemionos minus filius asini, quam asellus, propter minorem naturæ identitatem. Nam hæc neque uni substantialia, neque diuersi substantialia esse uidentur, sed bisubstātialia & binaturalia, & simplicem non constituere speciem, sed quodammodo compositam. etenim hemionos siue mulus, nec substantialitate equæ caret, cum filius sit equæ: neque substantialitate asini, cum filius sit asini. tantum filialitatis conditio requirit consubstantialitatem, ut si diuersorum etiam specie quicquam dicatur filius, & ipsum habere oporteat consubstantialitates specie differentes. Sed quid hæc infirma monstrant (nisi refugiat tanta maiestas tam infirmos comparationem) nisi filiū dei esse maxime patri consubstantialem. Verum & cum idem dicatur uere filius hominis, uere etiam esse homini consubstantialem, & bisubstantialem esse uere atque binaturalem. Verum in filio dei omnia cum dignitate dicuntur, & maxima quidem, in creatura autem non sic respondet dignitas, etsi consubstantialitatis sit quædam remota imitationis adumbratio. Nam filius consubstantialis, & cōsubstantialis imago. Sed quod de eodem subiungitur, primogenitus omni creatura, quid aliud indicat, quam eius æternam generationem? Si enim genitus non esset, filius non esset. & si no æterne prius omni creatura, æternus non esset. Quid est enim primogenitus omni creatura, nisi maxime prius omni creatura genitus, nisi maxime ante omnem creaturam genitus: & quid maxime, nisi immense. Nam si non immense, magis & prius esse posset. Verum cum æuum & tempus & ætas, creata sint, & ante hæc sola sit eternitas, maxime, id est immense prius omni creatura genitus est, immense ante omne æuum & tempus & omnem ætatem genitus est. eius autem generatio æterna. Et hanc primogeniti intelligentia se uelle, Paulus satis insinuat per rationem quam subnectit, quia in ipso creata sunt omnia. & ad postea addit, & ipse est ante omnia. Et quod addit ipsum esse caput ecclesiæ, ex præcedentibus satis intellectum puto. Verum & id etiam, quod primogenitu ex mortuis appellat, quia ante omes ueritate resurrectionis resurrexit: & quod mortale erat, absorpto mortis aculeo, immortalitatem induit & incorruptibilitatē. Qui enim ante cum surrexerant, non resurrectionis ueritate surrexerant, nō absorbebatur mortale, non perfecte immutabantur, fed iterum ibant in mortem, ut filius uiduæ quem suscitauit Elias, filius uiduæ quem suscitauit dominus, & Lazarus, & alij quicunq pri [page 466] suscitati fuerunt, sed primus omnium uera resurrectione suscitatus est, in omnibus prioritatem tenens, qui est ante omnia & post omnia, alpha & ω, primus & nouissimus. Et quod creata sunt uniuersa, ut plenitudo rerum in eo habitaret, corpus eius efficiens, sola eius bona uoluntas ac beneplacitum effecit. Quod in se reconciliauit omnia & cælestia & terrestria, solum eius beneplacitum fuit. & reconciliationis modum suo beneplacito elegit, scilicet pro hac recōciliatione mortem suam in cruce, ut immensam dilectionem suam omni & in cælo & in terra patefaceret creaturæ. Omnes confidunt amori. quis igitur diffidet regi gloriæ, nos quos ipse fecit, tam uehementer amanti? Quis est qui cogitet se reconciliatum beneficio redemptionis sanguinis eius in cruce, & insertum corpori eius cum sanctis angelis, in ea cōcordia qua conspirant inter se membra eiusdem corporis, qui nō laudet & magnificet totis animæ nisibus, illam infinita miserationis clementiam, & incomprehensibilem immēsi dei erga creaturam benignitatem? Quis fidem non seruabit? Quis spem non retinebit? Quis passiones non existimabit dulces propter imitationem passionum Christi filij dei?

Propterea addit Paulus: “Et uos cum aliquando essetis facti alieni, & inimici intelligentiæ in operib us malis, nunc certe reconciliauit in corpore carnis suæ per mortem fuam, ut constituat uos sanctos & immaculatos & irreprehensibiles in conspectu suo, si tamen permanetis in fide, fundati, & firmi & immoti à spe euangelij, quod audistis, quod prædicatum est in omni creatura quæ sub cælo est, cuius ego Paulus factus sum minister. Nūc gaudeo in passionibus meis pro uobis, & uice eius impleo quæ desunt pressuræ Christi, in carne mea pro corpore eius, quod e eccclesia, cuius ego minister factus sum secundum dispensationem dei, quæ data est mihi ad uos, ut impleam sermonem, dei mysterium occultum à seculis & generationibus, nūc autem manifestum factum est sanctis eius, quibus uoluit deus notum facere quæ sunt diuitiæ gloriæ mysterij huius in gentibus, qui est CHRISTVS in uobis spes gloriæ. quem nos annunciamus, admonentes omnem hominem, & docentes omnem hominem in omni sapientia, ut constituamus omnem hominem perfectum in CHRISTO IESV, ad quod & laboro, certans secundum operationem eius, quæ operatur in me in potestate.

Inimicantur intelligentiæ & ueritati, qui oppositum eorum faciunt quæ intelligentia & ueritas præcipit. qui autem malis operibus operam dat, idipsum facit. Quid est quod prædicatum est euangelium omni creaturæ quæ sub cælo est, nisi quia miseratio diuina gratis uolebat omnes saluos facere per euangelium, id est per annunciationē mortis Christi omnium saluatricis? Et tanta est Christi bonitas, ut non solum pro saluando corpore, quæ est ecclesia, ipse qui caput est, affligi, pati, & mori uoluerit, sed & ipse uicarios suos misit, discipulos & apostolos, qui pressuras, tribulationes, & denique mortem uice eius sustinerent pro amore ecclesiæ, in ipsis iterum moriens. quod Paulus uices Christi gerens, libenter sufferebat. Et hoc ipso nobis insinuat Christus se libenter adhuc pro nobis in seipso moriturum, si nunc etiam omex parte immortali, mori liceret, ne nos periremus. Quid illi pro tātis beneficijs, pro tam ineffabili miseratione, tam incredibili dilectione rependere ualebimus? nihil profecto dignum possumus. Attamen quod possumus, quantum nos adiuuat, laudem demus. & honorem, & gloriam, & gratiarum actionem, & nos illi tanquam corporis eius membra, sanctos puros, & incontaminatos reseruemus, & cor nostrū amore inflammata (tale enim decet munus dominū amoris) ei præsentemus. Quod & ipse inflammet, & acceptare dignetur, qui est amantium primus, & uere amantium amor, dei filius super omnia benedictus.

TEXAMINATIO nonnullorum circa literam

Vulgata editio: Iis qui sunt Colossis, sanctis & fidelibus fratribus in CHRISTO IESV. Cum Colossenses alloquatur Apostolus, ut in præcedentibus epistolis dictum est, licuit per secundam personam interpretationem fieri, atque dici, sanctis & fidelibus fratribus in CHRISTO, qui estis Colossis. Quod & ostendit particula sequens, Gratia uobis & pax. Et in fine, Iesu abun- [page 467] dat. Paulus: τοῖς ἐν κολοσσαῖς ἁγίοις καὶ πιςοῖς ἀδελφοῖς ἐν χριςῷ.

Vulgata editio: Gratia uobis & pax a deo patre nostro. Deest particula continuo, huic adiungenda, & domino IESV CHRISTO. Paulus: χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.

Vulgata editio: Audientes fidem uestram. Et id per præteritum explicari potest. Paulus: ἀκούσαντες τὴν πίστιν ὑμῶν.

Vulgata editio: Et dilectionem quam habetis in sanctos omnes. Quod uetus interpres hic uertit dilectionem, passim uertere solet charitatem. Et uerbum habetis, ex Græco non habetur, sed potius dicere potuit, quæ est erga omnes sanctos, siue sine relatiuo duntaxat, & dilectionem in omnes sanctos. Paulus: καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους.

Vulgata editio: Quam audistis in uerbo ueritatis. Legendum, quam præaudistis, aut ante audistis. Paulus: ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας.

Vulgata editio: Quod peruenit ad uos. Quod refert euangelium, non uerbum. Et hæc ambiguitas sublata fuisset, si uetus interpres, ubi dicit in uerbo, in sermone dixisset. Paulus: τοῦ παρόντος εἰς ὑμᾶς. Est enim παρόντος genitiuus adiectiuum εὐαγγελίου, quod continenter præcedit.

Vulgata editio: Sicut & in uniuerso mundo est. Verbum est, abundat. & dicendum potius in uniuersum mundum, reuocaturq in præcedens uerbum peruenit. Paulus: καθὼς καὶ ἐν παντὶ τῷ κόσμῳ.

Vulgata editio: Et fructificat & crescit. Id respicit euangelium, non uerbum. Quod cognoscitur, quia neutro genere utitur Paulus. λόγου autem, quod & uerbum & sermo dicitur, masculina est. Et quod uetus interpres dicit, crescit, quædam exemplaria Græca habent αὐξανόμενον, & pleraque etiam nihil habet quod ei respondeat, sed id duntaxat, Paulus: καὶ ἐςι καρποφορούμενον, καθὼς καὶ ἐν ὑμῖν. Apposui tamen uocabulum propter ueterem interpretem, etsi in rarioribus exemplaribus reperiretur.

Vulgata editio: Sicut didicistis ab Epaphra charissimo conseruo nostro. Legendum, dilecto conseruo nostro. Paulus: καθὼς καὶ ἐμάθετε ἀπὸ ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν.

Vulgata editio: Qui est fidelis pro uobis minister CHRISTI IESV. IESV abundat. Paulus: ὅς ἐςι πιςὸς ὑπὲρ ἡμῶν διάκονος τοῦ χριστοῦ. Et continuo sequitur, ὁ καὶ δηλώσας, qui etiam indicauit.

Vulgata editio: Vt ambuletis digne deo per omnia placentes. Dicendum domino, non deo. Et dubia sententia est an domino in præcedentem particulam digne, an in sequentem placentes referenda sit. si in præcedentem, intelligentia est ut ambuletis digne domino, id est pro dignitate domini, & ut dominum decet, ad omnem beneplacētiam. Neque per omnia dicitur, sed adiectiue omnē. Potius enim beneplacitum siue beneplacētia in Paulo dicitur, quam placentes. si in sequentem particulam, intelligentia est, ut ambuletis digne, ad omnem domini beneplacētiam. Hic enim Paulus genitiuo domini utitur. Nos secundum sensum ob ueteris interpretis conformitatem, accepimus, etsi primus se magis græce repræsentet. Paulus: περιπατῆσαι ὑμᾶς ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκείαν.

Vulgata editio: Et crescentes in scientia dei, in omni uirtute confortati. Dicere potuit uetus interpres in cognitione dei, in omni potestate potentes, id est ualentes & uirium pleni. Paulus: αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ θεοῦ ἐν πάσῃ δυνάμει δυναμούμενοι.

Vulgata editio: Secundum potentiam claritatis eius. Dici potest gloriæ eius. Paulus: κατὰ τὸ κράτος τῆς δόξης αὐτοῦ.

Vulgata editio: Qui dignos nos fecit in partem sortis sanctorum. Quod uetus interpres dicit, dignos nos fecit, significat suffecit, sufficiētes fecit. Paulus. τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων.

Vulgata editio: In quo habemus redemptionem & remissionem peccatorum. Et, abundat. Intelligatur tamen, remissionem peccatorum expositiue apponi ad redemptionem. Paulus: ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν.

Vulgata editio: Qui est imago dei inuisibilis, primogenitus omnis creaturæ. Malui dicere, primogenitus omni creatura, id est, omi creatura priorem habens generationē, ut æterna priora sunt nō æternis, malui inqua sic dicere, q primogenitus ois creaturæ, ne uideatur ceteris creaturis annumerari, quod insanis Eunomio, Photino, & Arrio ut [page 468] sum est. non attendentes Apostoli intelligentiam, sed proprie cogitationis præsumptionem & amentiam afferentes. Si enim attendissent, quod ad suorum dictorum intelligentiam statim subiunxerat Paulus, & ipse est ante omnia, non impendio difficulter intellexissent Paulū dictum, cum dicit primogenitus omnis creaturæ, perinde esse ac genitus ante omnem creaturam, genitus prius omni creatura. nam æterne genitus. nulla autem creatura æternæ genita. sed aut æuiterne, aut temporaliter, aut ætanee. Creaturæ supra tempus, æuiternæ genita sunt. Cæli, temporaliter, quæ infra cælos, ut sensibilia omnia, subtemporaliter & in ætate. Et quia illius diuini dati Pauli hic sensus, genitus ante omnem creaturam, genitus prius omni creatura magis sese offert & repræsentat quando ablatiuo loquimur, ideo maluimus per ablatiuum illud dictum interpretari quam per genitiuum. Item tollitur annumerationis phantasia. Neq enim Paulus creaturis eum annumerat, quem ponit ante omnem creaturam, per quem omnia creata sunt, & ob quem omnia creata sunt Esi tamen ante omnem creaturam ut genitus, ut pater ante omnem creaturam ut gignens, & ut spiritus sanctus ante omnem creaturam ut procedens. etenim pater æterne genuit. filius, æternæ genitus est. spiritus sanctus, æterne processit. Et hi tres ante omnia ut tales. Quare ut filius primogenitus est omnium, pater primo gignens est omnium, & spiritus sanctus primoprocedens omnium, & hi tres creaturis inconnumerabiles, & ante omnia sunt unum inconnumerabile & immensum, quod neq in discretiōe numeratur, neq in eo discretio confunditur. quod est super omnia & in omnibus, innominabile, & incomprehensibile ab omni creatura. de quo nihil cognoscitur, nihil dicitur, nihil affirmatur, quod non sit pro tantæ rei dignitate deficiens in imāsum. Quare in silentio melius colitur quam in uerbo. Sanctum igitur silētium sit in cælo, & in terra primo gignenti omnium, primogenito omium, primoprocedenti omnium, uni super omnia exaltato & excepto, benedicto, & superbenedicto deo in omnia secula seculorum. Amen. Paulus: ὅς ἐςιν εἰκὼν θεοῦ ἀοράτου πρωτότοκος πάσης κτίσεως.

Vulgata editio: Quoniam in ipso condita funt uniuersa. Potuit uetus interpres dicere creata funt omnia. Nam idem uocabulum quod hic uertit cōdita sunt, paulo post uertit creata sunt, ubi ait, omnia per ipsum & in ipso creata sunt. Cur igitur hic creata, illic condita, cum & hic & illic idem sit uocabulum, tametsi idem intelligendum per condita & creata? Paulus: ὅτι ἐν ἀυτῷ ἐκτίσθη τὰ πάντα.

Vulgata editio. Et ipse est ante omnes. Melius autem omnia. hoc enim consequentia sermonis postulat, cum continuo ante, omnia posuerit, & continuo post etiam omnia ponat. neq est ad quod omnes ut adiectiuum apte reuoces. Paulus: καὶ αὐτός ἐςι πρὸ πάντων.

Vulgata editio: Et omnia in ipso constant. Dici potest per præteritum cum constiterunt. Paulus: καὶ τὰ πάντα ἐν αὐτῷ συνέςηκε.

Vulgata editio: Quia in ipso complacuit omnem plenitudinem inhabitare. Si respicitur pater cuius beneplacitum fuerit omnem plenitudinem in CHRISTO habitare, bene huc & in sequentibus in ipso, eius, coram ipso. Si autem respicitur filius cuius beneplacitum fuit corpus assumere humanum, & omnem plenitudinem in se in figura hominum inhabitare, tūc potius dicendum in se, siue coram se, siue in conspectu suo, ut agnoscatur (ut sic dicam) mutuitas & reciprocatio. Cum itaque uertimus illud, beneplacitum, filiū intelleximus. qui & in quodam loco, de se dicere legitur. & delitiæ meæ esse cum filijs hominum. uetus autem interpres, patrem intellexit cui illud beneplacitum tribuit, & neq hoc neq illud male. nam & patri complacuit, & filio complacuit. Et sermo Pauli, ad utrunq sensum indifferens. Paulus: ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι.

Vulgata editio: Et inimici sensu. Dici potest & inimici intelligentiæ. Paulus: καὶ ἐχθροὺς τῇ διανοίᾳ.

Vulgata editio: Carnis eius per mortem exhibere nos sanctos. Debuit dicere uetus interpres, per mortem eius. deest eius. non uero qui filium, qui CHRISTVM semper respicimus, per mortem suam. Paulus: θρχάν αὐτλιά [page 469] τοῦ θανάτου αὐτοῦ παραςῆσαι ὑμᾶς ἁγίους.

Vulgata editio: Qui nunc gaudeo in passionibus pro uobis. Qui abundat. Deest meis. Paulus: νῦν χαίρω ἐν τοῖς παθήμασί μου ὑπὲρ ὑμῶν.

Vulgata editio: Et adimpleo ea quæ desunt passionum Christi. Vocabulum, quo hic utitur Paulus, uicissitudinem subalternationem ve plenitudinis significare uidetur, ac si diceremus, suppleo uices, implendo posteriores pressuras Christi in carne mea, pro corpore eius quod est ecclesia, ut patiete adhuc CHRISTO in suis uicarijs pro omnibus. Nam uocabulum quod plenitudinis uerbum sequitur, etiam posterioritatem quandam significat. & hic sensus circa literam appositus est. Paulus: ἀνταναπληρῶ τὰ ὑςερήματα τῶν θλίψεων τοῦ χρισοῦ.

Vulgata editio: Quibus uoluit deus notas facere diuitias gloriæ sacramēti hui. Potius, nota facere q sunt diuitiæ. Paulus: οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι, τίς ὁ πλοῦτος τῆς δόξης τοῦ μυςηρίου τούτου.

Vulgata editio: Quod est CHRISTVS in uobis spes gloriæ. Legendū masculino genere, qui est. Paulus: ὅς ἐςι χριςὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης.

Vulgata editio: Corripientes omnem hominem. Potius admonentes. Paulus: νουθετοῦντες πάντα ἄνθρωπον.

Vulgata editio: Et docentes in omni sapientia. Dicendum, & docentes omnem hominem. Deest enim omnem hominem. Paulus: καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ.

Vulgata editio: Quam operatur in me in uirtute. Illud uirtute, potestatem, potentiam, uimq significat. Et dicendum, operantem in me, aut quæ operatur in me per rectum, potius quam per accusatiuum, quam operatur in me. Nam operatur, refertur ad operationem, non ad Christum. Paulus: τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει.

CAPVT II.

CVm ij qui solum uices gerunt, magna acrimonia opus urgent, nullum laborem diffugiūt, omne certamen sustinent, signum est, negocium illud magnopere domino curæ esse, & ab eo strictissime esse iniunctum. Hac de causa optar Paulus, ut Colossenses & Laodicenses, qui Asisiani populi sunt, haud admodum Colossensibus distantes, intelligant certamen & uehemens studium suum, ut ex illo ad uoluntatem summi patris intelligendam & Christi dilectionem, surgerent & gauderent spiritu in domino, cui in tantum sunt curæ.

Et subdit: “Vos autem scire uellem, quale certamē habeam pro uobis, & ijs qui Laodiciæ sunt, et cgis qui personam meā in carne non uiderunt, ut consolentur corda eorum instructorum in dilectione, & in omibus diuitiis plenariæ certitudinis intelligentiæ, in cognitione mysterij dei & patris & CHRISTI, in quo sunt omes thesauri sapientiæ & cognitionis reconditi.

Si æstimas te aliquid cognoscere, quod momenti & pensi dignum putes præter cognitionem dei patris, & mysterij CHRISTI, teipsum decipis. Nam in hac cognitione sunt omnes thesauri sapientiæ & scientiæ repositi. in hac cognitione summa felicitas & uita æterna consistit. Hoc est autem (inquit) uita æterna, ut cognoscant te solum deum uerum & quem misisti IESVM Christum. immo omnia scire (hoc uno dempto) est nescire. nonne enim male scis, immo nescis, quæ sciendo in mortem æternam ruis? Nam si ueritatem scires, duceret te ad ueritatem, & id ducit te ad oppositū ueritatis. ueritas enim uita est, & uita æterna & hoc unum, id est, patrem & dominum IESVM CHRistum scire, si cætera etiam ignoras, est omnia scire. id te ad ueritatē ducit, quæ est uita æterna. Hic sunt thesauri nostri & diuitiæ nostræ. hec certa lux intelligentiæ, quam sequentes errare non possumus. Ideo hortatur Apostolus Colossenses, immo omnes, in hac cognitione esse attentos atque cautos, aduersus eos qui obliquis itineribus ab hac certitudine uitæ deflectere uellent, & nos tanta luce priuare, & tam ineffabilibus thesauris spoliare. Et ait.

“Hoc autem dico, ut nullus uos paralogizet in persuasione eloquentiæ. Nam etsi carne absens sim, spiritu tamen uobiscum sum, gaudens & intuens ordinem uestrū & uestra (quæ in CHRISTO est) fidei firmamētum. Vt igitur accepistis CHRISTVM IESVM dominum, in eo ambulate, radicati & ædificati in eo, & firmati in fide, in ea qdocti estis, abūdantes cum gratiarum actione. Videte ne quis uos deprædetur per [page 470] philosophiam & inanem fallaciam, secundum traditionem hominum, secūdum elementa mundi, & non secundum CHRISTVM.

Paralogizare, dialecticis uocabulum notum est. & est perperam ratiocinari, obliquis & tortuosis rationibus, & (ut sic dicam) cornutis syllogismis non reuera existentibus, sed apparentibus circumuenire, à ueritate detorquere, & quantum fallaciæ potest, illi afferre calumniam. Tortuosus serpens, obliquis spiris, septilinguis, paralogismos efflat, & est sophistarum pater. Septiformis autem spiritussanctus, septem riuis supernæ gratiæ ad suos deriuat ueritatem, & est pater ueracium. radicat, ædificat, firmat, gratiarum actiones in cordibus suorum locat. diabolus autem & qui arti eius student, contra, euellunt, destruunt, inaniunt, & elatos ingratosq efficiunt, spiritussancti donis priuant, & inuenta hominum aut sæpe, quod miserabilius est, dæmonum, præponunt doctrinæ cælésti. & hanc ignorantiæ sentinam mentitæ nomine philosophiam appellant, quæ nō est philosophia, sed (ut exponit Paulus) inanis fallacia. Nam uera philosophia, à cælésti sapientia quæ CHRISTVS est, lucem capit, & in illam reflectitur. ut lux quæ à sole uenit, reflectitur in solem. Ergo errant, qui per paralogismos & argutas ineptias & ineptas argutias, ueritati lucem dare credunt, nox non affert diem, sed lux quæ de super irradiat. Verum ii inanes philosophi, contra quos nunc Paulus agit, Iudæi erāt qui philosorhabantur, immo uerius paralogizabant ex signis & elementis, quæ tātum ludica erant Iudæis, quibus sensa sua, non diuina adiungebant. Nam & circuncisio, & phase, & agnus, & sanguinis aspersio, & uacca rufa, & id genus, quæ Hebræis ut literæ & elementa erant, sed elementa mūdi, in ueritate sunt CHRISTVS. & in illis elementis non inhabitat diuinitas ut in suo corpore, in Christo autem plenitudo diuinitatis corporaliter inhabitat, immo corpus Christi, cuius ipse caput, est diuinitate plenissimum, cuius diuinæ plenitudinis, ut corporis sui membra, nos miseratione sua effecit corporaliter participes. Quæ sacramenta aperit Paulus Colossensibus, subiungens:

Quia in eo habitat omnis plenitudo diuinitatis corporaliter, & estis in eo repleti, qui est caput omnis principatus & potestatis, in quo & circuncisi estis circuncisione non manu facta, in expoliatione corporis à peccatis carnis, in circuncisione Christi, sepulti cum eo in baptismate, in quo & conresurrexistis per fidem operatione dei, qui suscitauit eum à mortuis. Et cum uos essetis mortui in delictis & præputio carnis uestræ, uiuificauit uos pariter cum eo, condonans uobis omnia delicta, delens chirographum è decretis, quod aduersum nos erat, & quod erat nobis contrarium. & ipsum detraxit è medio, affigens illud cruci, expolians principatus & potestates, traduxit in fiducia, triumphans illos in eo.

Quid est, & estis in eo repleti, nisi diuinitate repleti in CHRISTO qui est caput ecclesiæ? Si de ecclesia es, de corpore Christi es: si de corpore Christi, diuinitate repletus es. Nam plenitudo diuinitatis habitat in eo corporaliter. O si homines cernere possent, q sublime, q diuinum est esse de corpore Christi, se castos, mundos, & sanctos diuinitati custodirent, & omnē mundi luxum & gloriam, præ interna quæ sensus carnis latet gloria, ignominia dedecusq ducerent. Cætera mysteria ex aliis superioribus locis ut deus indulsit, iam patefacta sunt: tantam enim hæc mysteria continet dignitatem, ut nisi quis oculis Pauli in spiritu ea uideret, nō quæ foris sunt attēdens, sed quæ intus, prorsus à conditione carnis denudata, qualia sunt apocalyp seon diuina spectacula, nullus sufficeret illa declarare, & ad hæc esset insufficiens enarrator. Nec enim scriptura nisi remote exprimit uocem, neq uox conceptum, & multo minus humanus sermo mysteria spiritus assequitur. Et reuera cum Christo uiuificati sumus, etsi hæc uiuificatio nos lateat maxime si spiritu nondū cernere ualemus. & dimissa sunt nobis delicta nostra ex memoria diaboli, & libro mortis in quo scripti sunt omes filij tenebrarum. diploma & obligatio nostra detracta est per filium dei, & affixit eam cruci, & illic deletos scripsit nos in libro uiuentium. Et’nō id solum, sed tyranum mortis & satrapas eius, spoliatos in signū uictoriæ, uinctos post currū suū, qui dena millia millium cū lætantiā, [page 471] sub uictrici uexillo crucis triumphauit, deditq eos omibus angelis lætantibus. ignominiæ spectaculum. hoc est enim traducere, id est, exemplum facere & ludibrī commune spectaculum. Sic enim uoluit cælestis parer in filio suo triumphare, ut qui uoluerat deo per creaturam eius illudere, illuderetur ab artifice creatura. Est enim filius omniartifex dei ratio, & uerbum per quod facta sunt uniuersa. Ergo cū omnia sit nobis Christus, & in ueritate simus, nullus debet nos accusare, si ueteres rerum umbras non sequimur.

Quod & Paulus astruit Colossensibus, dicens: “Non igitur quisquam nos accuset in cibo aut in potu, aut in parte festiuitatis, aut neomeniæ, aut sabbatorum, quæ sunt umbra futurorum, corpus autem Christi.

Hæ mysteria quæ fiebant, aut Christum ut caput, aut corpus Christi designabant. Sed hoc ostēdere, operosius est quam possit præsens locus perferre. Huic camē sententiæ innitens, uoluit Claudius episcopus in ijs commentarijs, quos de spiritu literæ fecit, ostendere. Verum superstitio quorundam erat inducere cultum angelorum, tanquam per quos ut mediatores oporteret ad deum transferri. has angelorum libationes, inuocationes, & sacrificia tanquam profana uetat Apostolus. nam raultis curiositate deceptis, maligni spiritus loco bonorum se ingerunt, angelos se lucis esse mentientes. Quibus cum adhærent, à capite disiunguntur, & sunt membra mortua, ut in corpore membra quibus à capite nulla influitur uirtus. Vetat igitur tam nefandam superstitionē diuinus Apostolus, atq ait:

“Nullus uos ad brauium uocet uolens, in humilitate sensus & religione angelorum, ea quæ non uidit, ingrediens temere mente carnis suæ inflatus, & caput non tenens, ex quo omne corpus per iuncturas & commissuras subministratum & conspirans, augescit in augmento dei.

Quasi brauium accepturos & aliquid maius & magnificentius super cæteros, uocant, huiusmodi superstitiosi eos qui simplices sunt, & humilis prudentiæ. uocant inquam ad religionem angelorū, priuatas preces, ritus, & sacrificia, & ea adoriuntur quæ ipsi non uiderunt, & quæ ipsi non cognoscunt. At quæ monet Paulus, & uidit & cognoscit: & nulla fraus, nullus dolus, nulla potest esse fallacia. hæc figura, hæc prophetæ, hæc sancti omes, & spiritussanctus manifestat. Proinde dat Colossensibus generale documentum abstinendi ab omnibus elementis mundi, siue gentibus tradita fuerint ad cultum dæmonum, siue Iudæis ad antiquas ceremonias, siue superstitiosis ad dementationes magicas, & animarum ludificamēta, quæ uniuersa corruptionē operantur.

Dicit itaque: “Si mortui estis cum Christo ab elementis mundi, quid tanquam uiuentes in mundo, dogmata quæritis? Ne tetigeris, nec gustaueris, necq palpaueris omnia, quæ sunt ad corruptionem per abusum secundum præcepta & doctrinas hominum, quæ in superstitione sermonem quidem habent sapientiæ, & in humilitate sensus, & in afficiēdo corpore, non in honore aliquo ad satietatem carnis.

Qui uiuunt in hoc mundo, dogmata mundi quærere debent, etsi melius esset non quærere per mundi mortificationem. Qui uiuunt CHRISTO, doctrinas CHRISTI quærere debent, non amplius ea quæ sunt mundi. Quod adiungitur, ne tetigeris, neque gustaueris, nec palpaueris, sententia quædam est, quæ etsi etiam uetus esset, spiritussancti esse, talia uetantis, & dicatur, nihil prohibet. Et sunt quædam quæ sunt secundum præcepta & doctrinas hominum, superstitionem habentia, quæ nihilominus uidentur habere sermonem sapientiæ in male afficiendo corpore. Qualia forte nunc in nonnullis locis siunt conuenticula, ubi nudatis humeris, aut pro maiori parte corpore, se mutuo cedunt non incruente. Quidam seipsos cedunt flagris & loris ferreis etiam dissimulato habitu & faciebus in publico uelatis, magis in huiusmodi disciplinis, sic enim propriorum corporum iniurias siue maleafficientias uocant, cōfidunt, quam in gratia redemptionis saluatoris. Sed hæc secundum præcepta & doctrinas hominum sunt, in humilitate sensus. Secus autem est, si quædam sunt autoritate pontificia firmata, in signum pœnitētiæ. nō q uæcunq pæna, quæcunq maceratio quam perferamus, possit pro peccatis nostris satisfacere, alioqui quid oportuit Christum mori? sed ipse Christus dñs satisfecit p pec [page 472] catis nostris. & cum satisfactionis eius sumus/participes, dimissa sunt nobis peccata nostra non quod satisfecerimus aut satisfacere potuerimus, sed ipse satisfecit. Si uero excludimur (quod miseratio eius auertat) nihilominus satisfecit. Ipse enim est propitiatio pro peccatis, nostris non pro nostris autem tantum, sed etiam pro totius mundi. sed tunc satisfactionis eius non essemus participes. Et ideo si non sumus participes, & excludimur id ideo est, quia nolumus sequi satisfactorem beneficiūm satisfactionis eius agnoscentes. Non simus ergo ingrati in operibus nostris, siue secundis studiose utamur, siue aspera & dura in corpore portemus. non tamen superstitiose, & quasi satisfactorie in ipsis confidentes, sed omnes confiteamur & agnoscamus IESVM CHRISTVM, communem pro peccatis omnium satisfactorem. precemur nos passionis eius esse participes, & in satisfactione eius peccata nostra dimitti hæc est uia spiritus. Eum igitur sequentes, satisfactorem diligamus, & in eo solo confidamus. Cui sit omnis honor & gloria & gratiarū actio, in oia seculorū secula. Amen.

TEXAMINATIO nonnullorum circa literam.

Vulgata editio: Volo enim uos scire. Ad exprimendum effectum, uellem diximus. nam moris etiam Pauli est, indicatiuum optare. latinorum autem magis, per optatiuum. Paulus: θέλω γὰρ ὑμᾶς εἰδέναι.

Vulgata editio: Qualem solicitudinem habeam pro uobis. Legi potest, quale certamen. Paulus: ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν.

Vulgata editio: Et quicunq non uiderunt faciem meam. Indifferens hic locus, ut transferatur faciem meam, aut personam meam, nos personam transtulimus. Paulus: καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου.

Vulgata editio: Vt consolentur corda ipforum, instructi in charitate, & in omnes diuitias plenitudinis intellectus. Potius dicendum ipforum instructoru, ut adiectiuum & substantiuum casu conspirent, quemadmodum & in Paulo. Et in omnibus diuitijs per sextum casum, ut & ante uetus interpres eodem casu dixerat, in charitate. Et plus forte dicit, si plenitudinis uim uocabuli Græci non explicat, quod etiam plenariam certitudinem significat. Paulus: αὐτῶν συμβιβασθέντων ἐν ἀγάπῃ, καὶ εἰς πάντα πλοῦτον τῆς πληροφορίας τῆς συνέσεως.

Vulgata editio: In agnitione mysterij dei patris & Christi Iesu. Iesu, abundat. Et dicendum dei & patris, teneturq &, expositiue. Paulus: εἰς ἐπίγνωσιν τοῦ μυςηρίου τοῦ θεοῦ καὶ πατρὸς καὶ τοῦ χρισοῦ. Et continuo sequitur ἐν ᾧ, in quo sunt.

Vulgata editio: Vt nemo uos decipiat in sublimitate sermonum. Quod uetus interpres dicit in sublimitate sermonum, designat in Paulo suasionem aut persuasionem eloquentiæ. Paulus: ἵνα μή τις ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ.

Vulgata editio: Sicut ergo accepistis Iesum CHRistum dominum nostrum. Dicendum Christum Iesum dominum. Et nostrum, abundat. Paulus: ὡς οὖν παρελάβετε τὸν Χρισὸν ἰησοῦν κύριον. Et continuo sequitur ἐν αὐτῷ.

Vulgata editio: Sicut & didicistis, abundantes in illo in gratiarum actione. Potius edocti estis. Et in illa fœminine, non in illo masculine. refert enim fidē. Paulus: καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριςίᾳ.

Vulgata editio: Ne quis uos decipiat. Dici hic potest depredetur. Paulus: μή τις ὑμᾶς ἔςαι ὁ συλαγωγῶν.

Vulgata editio: In expoliatione corporis carnis. Dicendum peccatorum carnis, siue à peccatis carnis. deest particula peccatorum. Paulus: ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκός.

Vulgata editio: In quo & resurrexistis per fidem operationis dei. Potius, consurrexistis. Et nihil absonum uidetur, si genitiuum resoluamus per sextum casum & dicamus operatione dei. & hoc, cum reuocatur ad consurrexistis. si autem ad fidem, explicandus esset per genitiuum: siquidem fides in nobis operatio dei. Paulus: ἐν ᾧ συνηγέρθητε διὰ τῆς πίςεως τῆς ἐνεργείας θεοῦ.

Vulgata editio: Delens quod aduersus nos erat chirographum decreti. Dicendum sexto casu plurali decretis uel è decretis. Paulus: ἐξαλείψας τὸ καθ᾽ ὑμῶν χειρόγραφον τοῖς δόγμασιν.

Vulgata editio: Et expolians principatus & potestates, traduxit confidenter, pala triumphans illes in seipso. Et, abundat. Et illud traducere, est exemplum ignominiæ facere, uocabulum notum historicis & iureperitis. Et dici potest, in fiducia. Pa- [page 473] lam, abundat. Quod uetus interpres dicit in seipso, ambiguum in Græco habet sensum. Nam si relatiuum refert σταυρὸν, id est crucem, dicēdum est in ea. si autem de patre intelligitur sermo, & relatiuum refert CHRISTVM, dicendum solum in eo, uel ipso. Si autem de CHRISTO, ut intelligatur CHRISTVS triumphans, dici potest in seipso, ut reciprocus sermo intelligatur, quamuis Græce non sit reciprocus. Quare sine reciprocatione exposuimus, quasi patre triumphāte in filio, deuictis malignis potestatibus, & diplomate obligatióis nostræ sublato. ut Vesparianus, in Tito filio suo triumphauit de Iudæis. Paulus: ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ.

Vulgata editio: Nemo uos iudicet in cibo, aut in potu, aut in parte diei festi. De cibis & potibus, & festis obseruationis Iudæorum, hic sermo est. quæ erant elementa & figuræ CHRISTI, nunc oblati & explantis peccata nostra nunc satiantis nos, & cibantis cælésti & superuitali alimonia. Neomeniæ, id est, noui menses, qui à silenta & noua luna sumebantur, nouum tempus ecclesiæ figurabant. Plebs Hebræa in nouitate mensis celebrans, populum CHRISTI, nouū celebrās tempus. q quidē fidelis populus, corpus CHRISTI est. Quis igitur nos iudicare, nos culpare, nos accusare debet, si cibos, si potus illos, si festa, si neomenias illas, non ut ipsi, obseruamus, cum omnia nunc in ueritate habeamus? Corpus & sanguis CHRISTI, omnis cibi & potus continet ueritatem. festiuitates CHRISTI, omnium celebritatum Iudæorum ueritas, Passio CHRISTI, omne sacrificium implet. Corpus CHRISTI, ecclesia, semper in nouitate celebrans. hæc tota sunt. illa autem Iudæorum, ex parte erant. & festum, ex parte, & imperfectum. cibi & potus, ex parte. & omnia Iudæorum, ex parte & imperfecta. Relinquamus igitur quod ex parte est, & stemus in eo quod perfectum est. Et ostendere particulatim hęc mysteria, maius eit q præsens exigat locus. Quod qui facere noscet, uideret nouu in uetere & in nouo uetus, uideret lucē in umbra & i luce umbrā, uideret yitatē in figura & in ueritate figuræ. & id uidere & uera sacra eloqa intelligere, quomodo & Paulus, & Timotheus per sacræ manus Pauli impositionem intelligebat. Quem sensum neq homo, neq ratio, neq humanum studium dare ualent, sed desuper infunditur aut ab illis desumitur qui desuper sunt infusi. quod autem sine ijs, humanum in his audet studium, præsumptio est, & temeritas. Et in hoc salo, multi nauigant. Sed de his hactenus.

Vulgata editio: Nemo uos seducat. Potius, nemo uos brauio frustretur, aut nemo nos ad brauium uocet. sunt enim qui vocabulum καταβραβευέτω hic positū hoc potius significare putant, iuxta quorum intelligentiam, interpretati sumus. nō quod uocare ad cultum & uenerationem angelorum, brauium sit (neque enim dant brauia credentibus nec proponūt, sed boni angeli, cærrentes solum adiuuant, mali autem, utcunq possunt impediūt) sed uocabant aliqui ad huiusmodi cultus, obseruationes, religiones, aut uerius superstitiones, quasi q ita colerent acciperet brauium non intelligentes, caput esse CHRISTVM, & brauia proponentē, & uictoribus præmia distribuentem. Paulus: μηδεὶς ὑμᾶς καταβραβευέτω.

Vulgata editio: In humilitate & religione angelorum. Dicendum in humilitate sensus. Paulus: ἐν τῇ ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων.

Vulgata editio. Inflatus sensu carnis suæ. Dici potest mente. Et hæc mens, carnis est, mens carnalis, & incedentis secūdū carnem & propriæ innitentis prudentiæ. Paulus: φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ.

Vulgata editio: Quid adhuc tanquam uiuentes in mūdo, discernitis. Dici potest dogmatizatis, dogmatis insudatis, dogmata quæritis aut recipitis, aut quippiam tale. hæ dogmata, hominū sunt adinuentiones, & curiosæ hominum doctrinæ, & plerunq uanæ & superstitiosæ. Paulus: τί ὡς ζῶντες ἐν κόσμῳ, δογματίζεσθε.

Vulgata editio: Ne tetigeritis, nec gustaueritis, neque contrectaueritis, quæ sunt omnia in interitu, ipso usu. Singulariter loquitur Paulus. Et hæc uerba sunt spiritus per eum loquentis. Et in interitum quarto casu, id est, ad interitum, potius uidetur dicendum quam in interitu, sexto, Et abusu potius quam ipso usu. Paulus: μὴ ἅψῃ, μηδὲ γεύσῃ, [page 474] μηδὲ θίγῃς ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει.

Vulgata editio: Et humilitate. & nō ad parcendum corpori. Dicendum (ut prius) humilitate sensus. Et quod uetus interpres dicit, & non ad parcendum corpori. Paulus dicit nomine priuatiuo. acsi dicere possemus imparcētia, quæ est quædam crudelitas, & (ut sic dicam) dura corporis afficientia. Paulus: καὶ ταπεινοφροσύνῃ, καὶ ἀφειδίᾳ σώματος.

CAPVT III.

NOn sequamur præcepta & dogmata hominum, quæ fundamenta non habent in luce quæ de sursum enituit, sed cogitemus Christum pro nobis omnibus fuisse mortuum, & pro morte insontis, omnibus sontibus uitam esse oblatam. pro morte iusti, iniustis uitam esse donatam. pro morte eius qui peccatum non fecit, peccatoribus uitam esse elargitam. qui mortuus est, infinitæ, immo plusquam infinitæ bonus erat, & mors eius potēs uitam dare etiam plusquam infinitis malis, modo illa pluralitatis infinitas esset possibilis. immo quicunque ad eum ueniunt, in morte eius moriuntur, & in resurrectiōne eius resurgunt, non enim resurgerent, nisi prius mortui essent. sic efficiuntur CHRIstiformes, ut corpori eius conueniant. oportet enim membra totius corporis ad caput habere conformitatem, alioqui monstrosum esset. Hæc autem conformitas, in cæteris ratio & proportio dicitur. in Christi autem corpore, Christiformitas. Cum igitur in resurrectione Christi resurgant, etiam uita Christi uiuunt, unde en uiuerent membra, & excellentissima quidem uita, nisi ex capite? Si autem uita Christi uiuunt, & CHRISTus sursum est (est enim sursum in dextera patris sedens) quæ sursum sunt quærere debent, quæ sursum sunt sentire, non doctrinas hominum, & ea quæ sunt super terram. nam & nunc nos in statu spirituali in cælo uersamur etsi moribunda membra carnis nostræ circa terram repant. etsi hic status spiritualis oculis carnis uideri non possit, & ijs tantum sit manifestus quibus fiunt diuinæ orases, id e, spectacula in spiritu. quod Paulo frequētissime fiebat, & quo à Iesu Christo doctus est modo, ex quo & ipse nos docet. Certe cum lego Paulū q nihil sum, etsi in ipsam cernere uideor. ipse clare, ego uero (ut par est, & ut deus uult) umbratiliter. Quis inq oculis carnis diuinus ille status, & modus ille quo etiam nunc corpori diuinitate pleno inserti sumus, uideri non possit, & in hoc ipso occulta sit uita nostra qua spiritu uiuimus, cum Christus manifestabitur, qui est uita nostra & uita æterna, nobis status ille erit manifestus, manifestabitur autem particulariter cuicg in aduentu qui prope est in depositione uelaminis carnis nostræ, & uniuersaliter omnibus in uniuersali aduentu, qui an prope sit, an longe, solus nouit qui nouit tempora & momenta quæ pater posuit in sua potestate. Quæ succincte & paucis, diuinæ tamē omis aperit Paulus Colossensibus, dicens:

“Si igitur surrexistis cum Christo, quæ sursum sunt quærite, ubi CHRISTVS est in dextera dei sedens, quæ sursum sunt sentite, non quæ super terram. mortui enim fuistis, & uita vestra abscondita est cum Christo in deo. Cum autem CHRISTVS apparuerit uita nostra, tunc & uos cum eo apparebitis in gloria.

Hæc non sunt doctrinæ hominum, sed cælestia instituta. Et quam mortificationem terrenorum artuum, & carnalium membrorum quæ sunt super terram, dominus & carnis & spiritus à nobis uelit, amplius enucleat diuinus præco, & diuinæ uoluntatis interpres Paulus, dicens:

“Morficate ergo membra uestra quæ sunt super terram, fornicationem, immunditiam, perturbationem, concupiscentiam malam, ac auaritiam, quæ est idolorum cultus, propter quæ uenit ira dei in filios discredentiæ, in quibus & uos ambulastis aliquando cum uiuebatis in eis. Nunc autem deponite & uos omnia, iram, furorem, nequitiam, blasphemiam, turpiloquium ex ore uestro. Nolite adinuicem mentiri. Exuite ueterem hominem cum actibus eius, & induite nouum qui renouatus est in cognitione ad imaginem eius, qui creauit illum, ubi non est gentilis & Iudæus, circuncisio & præputium, barbarus, scytha, seruus liber, sed omnia & in omnibus CHRISTVS.

Membra CHRISTI, spiritua- [page 475] lia sunt, membra carnis, carnalia, ut carnales affectus, fornicationes, immunditiæ, perturbationes, concupiscentiæ malæ, ac auaritiæ, & hi mortificandi sunt cum suis actibus. Sed quibusnam hæc mortificaatur? nunquid per præcepta & doctrinas hominum, per priuatas aut publicas carnis macerationes, in quibus homines confidant, & se quodammodo ex operibus iustos putent, & deplorent alios qui non sunt sui aselli carnifices, quasi idcirco eorum timentes saluti? Hæc est humilitas sensus, & terrena humilitas, non humilitas spiritus & diuina humilitas, qua etiam altissimæ potestates quæ circunstant altissimum thronum dei procumbunt, in conspectu throni in facies suas. Quid igitur mortificat? Certe illa maxime quæ spiritus sunt, in quibus & auxilium, immo uniuersum robur de super habemus, non illa quæ exteriora sunt, & è deorsum ueniunt. inter quæ quidem spiritualia, summum & præcipuum locum ad hanc mortificationis carnalium affectuum & membrorum carnis, uictoriam obtinet dei charitas, & charitas proximi. Nam flamma illa omnes noxios carnis affectus exurit, ut immissus ignis, camporum stipulas. Sed & quibus specialius mortificantur, hoc pacto subiungit Paulus, charitatem summopere commendans, atque ait.

Induimini ergo ut sancti electi dei & dilecti, uiscera miserationis, benignitatem humilitatem sentiendi, mansuetudinem, longanimitatem, supportantes nos inuicem & condonantes uobispipsis, si quis aduersus aliquem habet quærelam. quemadmodum & CHRISTVS condonauit uobis, hunc in modum & uos. Super hæc autem omnia iuduimini dilectionem, quæ est uinculum perfectionis, & pax dei palmam obtineat in cordibus uestris, in qua & uocati estis in uno corpore, & iucundi estote. Sermo CHRISTI habitet in uobis copiose, in omni sapientia, docentes & admonentes uosipsos Psalmis, & hymnis, & canticis spiritualibus in gratia, canētes in corde uestro, dño. Et omne quodcunq sit, faciatis in sermone, aut in opere per omnia in nomine domini IESV, gratias agentes deo & patri per eum.

Hæc sunt spiritualia, quibus aduersus membra carnis, id est, carnales affectus pugnamus, & eos internecioni damus. Sed age inquies, macerationes carnis ut ieiunia, vigiliæ, nuditas, paupertas, ærumnæ, nihil facienda? Nequaquam dixerim. sed quando oportet, sunt carni multipliciter adhibenda: quandoque ut calcar rebethi equo, ne caro petulescat. Verum tunc ut equus ob uerbera calcarium non pascitur, ita neque ob uerbera, præmia senties, sed ex gratia CHRISTI cui per conformitatem insereris: quandoque etiam non ut calcar. Nam etsi caro non petulescat, bacilli adhibenda non inficias ierim: Apostolus enim corpus suum huiusmodi afflictionibus castigabat, ne omni ex parte CHRISTO non inueniretur conformis & sic à consortio eius excluderetur: castigo (inquit) corpus meum, & in seruitutem redigo ne cũ alijs prædicauerō reprobus efficiar: uerum in illis castigationibus, summam suæ salutis non collocabat, sed in Gratia CHRISTI, cui per illa credebat esse conformis, & illum imitari, & imitationis se alijs præbere typum, cuius scopus & ueritas CHRISTVS. Verum dices, peccator sum, cilicium porto, ieiuno, abstineo, uerbera suscipio: oro, lachrymas hubertim fundo, pulueri me ueluto ut deus mei misereatur. Bene facis: sed tunc optime, cum hæc omnia faciens, non teipsum, non opera tua, sed deum respicis nisi cum te peccatorem dicis. Nam in hoc, CHRISTO deóque contrarius es. Si igitur cilicium portas, porta, quia & CRISTVS pro te portare dignatus est: induebar (inquit) cilicio. Et illud. Posui uestimentum meum cilicium. Si ieiunas, ieiuna propter Christū, quia Christus pro te ieiunauit. Humiliabam (inquit) in ieiunio animam meam. Et rursus: Et operui in ieiunio animam meam. Si abstines, abstine quia & Christus pro te abstinuit, unde à non abstinentibus deridebatur. In me, ait, psallebant qui bibebant uinum. Item & caro mea immutata est propter oleum. Si uerbera suscipis, suscipe, quia Christus rex noster, pro te flagris cæsus est: & fui, inquit, flagellatus tota die, & castigatio mea in matutinis. Si oras, ora, qa dominus noster pro nobis orauit & exauditus est p reuerētia. Detrahebāt, inq, mi- [page 476] hi, ego autem orabam. Et alibi: Ego uero orationem meam ad te domine. Ora, quia Christus docuit nos orare. Ora, quia & præcepit nos orare. Cum oratis, inquit, dicite. Et rursum: Orate ne intretis in tentationem. Si lachrymas fundis, noli præcipue teipsum & peccata tua plorare (te en præcipue aspiceres) sed præcipue plora, quia deum creatorem tuum offenderis, & illam infinitam bonitatem, cui cælum & terra parent, cui curuantur omnia, cui & omnia debent obedientiam. Si in te etiam peccata non sentis, plora, quia & Christus deus tuus pro te plorauit. Laboraui (inquit) in gemitu meo, lauabo per singulas noctes lectum meum, lachrymis meis stratum meum rigabo. Et illud: Posuisti lachrymas meas in conspectu tuo. Si procumbes pulueri uolutaris, hoc fac, quia & Christus pro te pulueri prouolutus est. Ego (inquit) cinerem tanquam panem manducabam, & potum meum cum fletu miscebam. Si pænitētiā agis, age quia Christus dixit, pænitentiam agite, quia & ipse pænitentia sua, peccata nostra deleuit. Et in his omnibus non te, sed uel omnino, uel præcipue Chriutum dominum totius bonitatis autorem attende, & sic etiam secundum carnis infirmitatem Christo eris conformis, & interiorem adiuuabis (quæ spiritum respicit) Christiformitatem, non sequens doctrinas hominum, sed exemplar quod in cælis est, & cælestem habebis imitationem. Veruntamen ut non glorieris, nisi in domino, tuum cilicium, tuum ieiuniū, tua abstinētia, tua uerbera, tua oratio, tuæ lachrymæ, tuus squalor in puluere, nihil sunt, sed cilicium Christi, ieiunium Christi, abstinentia Christi, flagellatio Christi, oratio Christi, lachrymæ Christi, & squalor Christi. Non tamen illa putes tibi inutilia. nam si illis (ut par est) & cum discretione uteris, per ea secundum exteriora efficeris Christo cōformis, tollis crucem eius, & sequeris eum. At quomodo Christum ducem sequeris præeuntem, nisi semper eum respicias? si te respicis, ducem amittis, & uiam perdis. Sed de his tantilla. Spiritus est qui uiuificat. Hec bona est imitatio, sed ea melior quæ est in imitatione misericordiæ, benignitatis, spiritus humilitatis, mansuetudinis, longanimitatis, mutuæ supportationis, offensarū dimissionis, si quæ cōtingant, igneæ dilectionis, & pacis dei, in lætitia spirituali, in sermone Christi, quod est euangelium æternæ pacis, in sapientia, doctrina, & excitatione spirituali, & quodam modo concertatione studioq uincendi in psalmis, hymnis, & canticis spiritualibus, in gratia dei, in corde iubilando deo, & nihil faciendo aut sermone aut opere, nisi in nomine domini nostri Iesu Christi, gratias iugiter per eū deo patri agendo. utra hæc, imitatio. & felix qui in utrisq digne potest Christum imitari, & intus & foris fieri Christiformis.

Post hæc sanctus Apostolus digerit paucis officia cōiugatorum, ubi est arctissimus nexus propter nexum Christi & ecclesiæ, cuius est symbolum. Deinde patris & liberorū, qui post illum arctus est nexus ob nexum dei & creaturæ, quem repræsentat. Et tertio domini & seruorum, ubi minimus est nexus, ut dei & peccatoris. quem tamen prouidentia non deserit, sed beneficio iuuat. Solem enim suum oriri facit super bonos & malos, & pluit super iustos & iniustos. sic enim bonus & misericors est, quem oporter dominos imitari erga seruos. sed quia de his officijs & his nexibus capite V. & VI. quinti libri, qui in epistolam est ad Ephesios, latius dictum est, hic contrahendus est sermo, atq ex illis subtilius spiritualius intelligendus Paulus, q ait: “Vxores, subditæ estote uiris (ut par ē) in domino. Viri, diligite uxores, & nolite amari esse erga illas. Filij, obedite parētibus per omia hoc enim beneplacens est apud dominum. Patres, nolite irritare filios uestros, ne tristitia conficiantur. Serui, obedite per omnia dominis carnalibus, nō seruitijs ad oculum tanquam hominibus placentes, sed in simplicitate cordis, timentes deum Et ome quodcunq faciatis, ex animo operamini tanquam domino, & non hominibus, scientes quod à domino recipietis retributionem hæreditatis. Nam domino Christo seruitis. Qui autem iniuriam facit, portabit quod iniuria affecit. & non est personarū acceptio.

In omnibus respiciendus est Christus, & in omibus, spiritualibus oculis cernitur. A muliere in uiro respiciēdus est Christus, ut in capite & maiestate. A uiro in [page 477] muliere aspiciendus est Christus, ut in ecclesia. A filio in patre aspiciēdus est Christus in sua creationis maiestate. In filijs aspiciendus est Christus, ut in creaturis, eas conseruans mirabili solicitudine & dilectione. In domino aspiciēdus est Christus, in sua exaltatus potestate. In seruis aspiciendus est CHRISTVS, ut in sua iustitia, mala & iniusticias puniens, cum clementia tamen atque miseratione. ut sit nobis omnia in omnibus Christus. omnia, typi, Christus, omnium ueritas. Qui in omibus & ab omnibus, benedictus & superbenedictus sit sine fine, & ut sua poscit diuinitas, bonitas, p uidentia, maiestas. Amen.

TEXAMINATIO nonnullorum circa literam.

Vulgata editio: Si consurrexistis cum Christo. Satis est dicatur si consurrexistis Christo, siue modo nostro loquendi, si surrexistis cum Christo. Paulus: εἰ οὖν συνηγέρθητε τῷ χριστῷ.

Vulgata editio: Quæ sursum sunt sapite. Hic sapite, ex uocabulo est quod magis uerti uolunt sentire. Paulus: τὰ ἄνω φρονεῖτε.

Vulgata editio: Mortui enim estis. Id præteritionem dicit, ad quod lucidius exprimendum, maluimus dicere fuistis quam estis. Paulus: ἀπεθάνετε γάρ.

Vulgata editio: Cum autem apparuerit Christus uita uestra. Non secundæ, sed primæ personæ deriuatiuo pronomine legitur uita nostra. Paulus: ὅταν ὁ χρισὸς φανερωθῇ ἡ ζωὴ ἡμῶν.

Vulgata editio: Libidinem concupiscentiam malam. Vbi uetus interpres dicit libidinem, in Paulo habetur πάθος, quod affectum & perturbationem nostri dicere solent. Paulus: πάθος, ἐπιθυμίαν κακήν.

Vulgata editio: Et auaritiam, quæ est idolorum seruitus. Quod uetus interpres dicit idolorum seruitus, uno uerbo dicit Paulus idololatria, id est, idolorum cultura. Quis enim dubitat auaros, aurum aut argentum aut merces suas amore deo præferre? & hoc est creaturam colere, & (ut sic dica) idololatrare. Paulus: καὶ τὴν πλεονεξίαν ἥτις ἐςὶν εἰδωλολατρία.

Vulgata editio: Super filios incredulitatis. Illud incredulitatis, est id quod alibi dixit uetus interps diffidentiæ, & quod diximus in suadentia designare, qn suaderi nolat ad ea psequēda bona. q etsi ore fateat, ope tn se nō credere, se nō psuasos eē, se nō fidere ostēdunt. Paulus: ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.

Vulgata editio: Nūc aut deponite, & uos omnia, iram, indignationem. Potius dicendum, iram, furorem. Paulus: νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα ὀργήν, θυμόν.

Vulgata editio: Vbi non est masculus & fœmina, gentilis & Iudæus. Particula masculus & fœmina, abundat. Paulus: ὅπου οὐκ ἔνι ἕλλην καὶ ἰουδαῖος.

Vulgata editio: Barbarus & Scytha, seruus & liber. In Paulo: hæc sine particula copulatiua dicuntur. Paulus: βάρβαρος, σκύθης, δοῦλος, ἐλεύθερος.

Vulgata editio: Viscera misericordiæ, humilitatem modestiam, patientiam. Potius uiscera miserationis. Et subinde humilitatem sentiendi mansuetudinem. Paulus: σπλάγχνα οἰκτιρμοῦ, χρηςότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν.

Vulgata editio: Sicut & dominus donauit uobis. Legendum sicut & Christus. Paulus: καθὼς καὶ ὁ χρισὸς ἐχαρίσατο ὑμῖν.

Vulgata editio: Super autem omnia hæc, charitatem habere, quod est uinculum perfectionis. Paulus nullum hic expressit uerbum sed ex superioribus uerbum induimini intelligebat: quare si ullum fuit exprimendum, induimini potius fuit exprimendum, quam nouum uerbum habete, & quo non est usus Paulus: Et potius dicendum quæ est ut paulo post, quam id est. Paulus: ἐπὶ πᾶσι δὲ τούτοις, τὴν ἀγάπην, ἥτις ἐςὶ σύνδεσμος τῆς τελειότητος.

Vulgata editio: Et pax Christi exultet in cordibus uestris. Legendum dei. Et ubi uetus interpres dicit exultet, uocabulum Pauli significat palmam brauium ve obtinere uel ad brauium uocare. Paulus: καὶ ἡ εἰρήνη τοῦ θεοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν.

Vulgata editio: Et grati estote. Dici etiam potest & iucundi estote uocabulum enim hic positum, & bene gratos & iucundos significat, sed sancta & spirituali iocunditate ac gratia. Qui enim dei pacem habent in cordibus suis, non nisi corde iocundari & exultare possunt: & magna ac ingens est hæc iocunditas & exultatio in deo, super omnes dulcedines quas homines in delicijs suis gustauerunt terreni, qui filij sunt tarthur, & dissuadentis. Paulus: καὶ εὐχάρισοι γίνεσθε.

Vulgata editio: In psalmis, [page 478] hymnis. Legendum in Psalmis, & hymnis. Paulus: ἐν ψαλμοῖς καὶ ὕμνοις.

Vulgata editio: In cordibus uestris deo. Legendum in corde uestro, domino. Paulus: ἐν τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ.

Vulgata editio: Et omne quodcunq facitis in uerbo aut in opere, omnia in nomine domini nostri Iesu Christi gratias agentes deo, Dicendum faciatis. Et clarior intelligentia, si ad oia exprimimus per. Et abundant nostri & Christi. ut enim uetus interpres posuit, sententia est in intelligibilis, quæ apud Græcos probe est intelligibilis. Paulus καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ, ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου, ἰησοῦ εὐχαριςτοῦντες τῷ θεῷ.

Vulgata editio: Mulieres subditæ estote uiris. Vetus interpres statim subiungit, uiri diligite uxores uestras. idem uocabulum quod hic uertit uxores, superius dixit mulieres. Sed cur hic potius quam illic uxores. Cur non consimiliter utrobiq uertit, cum Paulus non nisi de habentibus uirum loquatur? non enim alias uiris subiectas esse præcipit. Potius igitur dicendum utrobique uxores, ut litera apud eos qui recte intelligere nolunt, minus calumniæ pateat. Paulus: αἱ γυναῖκες ὑποτάσσεσθε τοῖς ἀνδράσιν.

Vulgata editio: Viri diligite uxores uestras. Vestras abundat. Paulus: οἱ ἄνδρες ἀγαπᾶτε τὰς γυναῖκας.

Vulgata editio: Patres nolite ad indignationem prouocare filios uestros, ut non pusillo animo fiant. Quod uetus interpres dicit ad indignationem prouocare, uno uerbo dicit Paulus. quod idem signat ac irritare. qui enim corripiunt, irritare non debent. aliud enim est corripere, aliud irritare. Nam qui corripiunt, sic id faciunt, ut qui corripiant etiam intelligant correptionem illam illis esse medicinam & sui beni gratiæ, cum autem irritant, id illi minime faciunt, neque qui irritantur suam medicinam, neque suum bonum sentiunt, sed solum irritantis indignationem. Et in hoc patres, & præceptores plerunque peccare solent, qui nesciunt corripere, & si quem arguunt) discrimen inter corripere & irritare ponere. Hinc filij & discipuli tristitia macerantur, & odiunt irritatores, quos reuera amarent correptores In correptore, cognoscitur amor. in irritatore, odium, at quomodo cognitus amor, non amaretur? quomodo etiam, amaretur odium. Et hoc sanctum Pauli præceptum, ab omnibus patribus, cum generationis, tum doctrinæ & educationis summopere est notandum. Et quod dicit uetus interpres pusillo animo fiat, uno uerbo dicit quod tristari significat, & ea quidem tristitia quæ aufert animum ad aliquod bonum agendum. siquidem qui irritatur, aut qui se irritari putat, deiecto est animo, & nō habet animum ad quicquam boni operetur. Prudenter igitur studeamus corripere, non irritare. Paulus: οἱ πατέρες μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν.

Vulgata editio: Non ad oculum seruientes. Non participio, sed nomine utitur Paulus: quasi diceremus in oculari seruitio, siue seruitio ad oculum, aut quippiam simile. Paulus: μὴ ἐν ὀφθαλμοδουλείᾳ.

Vulgata editio: Quodcunque facitis, ex animo operamini. Dicendum & omne quodcunque faciatis. Et ex animo, id est, ex anima, animus enim hic pro anima capitur, non pro animositate & affectu. Paulus: καὶ πᾶν ὅ τι ἂν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε.

Vulgata editio: Domino CHRISTO seruite. Dicendum nam domino CHRISTO seruitis. Paulus. τῷ γὰρ κυρίῳ χρισῷ δουλεύετε.

Vulgata editio: Qui enim iniuriam facit. Potius, qui autem. Paulus: ὁ δὲ ἀδικῶν.

Vulgata editio: Et non est personarum acceptio apud deum. Particula apud deum, superflua est. Paulus: καὶ οὐκ ἔςι προσωποληψία.

CAPVT IIII.

QValiter serui ad dominos sese gerere debeant retexuit, nunc quo pacto dominis ad seruos se gerēdum sit aperit Paulus, atq ait. Domini iustitiam & æquitatem seruis exhibete, scientes q & uos dominum habetis in cælis. Quid magis proprium est dominis quam iustitia, qui deum repræsentant aut mala emendantem aut punientem, misericordiam tamen & clementiam omnibus qui emendantur largientem. Quod subiūgit de communi oratione qua fieri debet, uigili mente attenden- [page 479] do in ea, ad omnes Colossenses pertinebat. quorum etiam orationum suffragia pro se fieri apud deum postulat. Vult enim deus propter se dare, sed præparationes aliquas in nobis requirit, nobis quidem (ipso semper adiuuante) possibiles. Nōne en uidemus (uires administrate capite) membra membris opitulari, & quoad possunt ad influentiam capitis suscipiendam adiuuare? Quod igitur dicit Paulus, tale est. “Orationi inseruite, uigilantes in ea in gratiarum actione orantes simul & pro nobis, ut deus aperiat nobis portam sermonis ad loquendum mysterium CHRISTI, propter quod & uinctus sum, ut manifestem illud, quemadmodum oportet me loqui. Paratiorem ad huberius suscipiendam dei gratiam, ad manifestationem euangelij, se putat Paulus, eorum præcibus fieri, immo & alios paratiores ad uerbum uitæ suscipiendum. Sed & ad eos qui adhuc infideles sunt extra corpus CHRISTI & extra ecclesiam, quomodo se gerere debent admonet, ut odore sapientiæ & sanctimoniæ trahantur ad uitam, & membrum efficiantur ecclesiæ. pro quibus & letentur angeli in cælis, & omnis sumens incrementum ædificatio cælestis. Ait igitur. “In sapientia ambulate erga eos qui foris sunt, tempus ementes. Sermo uester in gratia semper sale conditus sit, sciendo quo pacto oportet uos unicuique respondere.

Quid sit emere tempus, & qui sunt in qui emūt, in commentariis epistolæ ad Ephesios iam diximus. Vbi beniuolentia & dilectio in sermone non apparet, is gratia caret. Et conditur sale, cum sapienter profertur, cum sapidus est audientibus, & ad incorruptionem trahit, conseruatque admittentem, incorruptum. Hæc enim est spiritualis salis proprietas, quam sal sensibilis imitatur.

Quæ subiungit, familiaria funt, & amici pectoris, nudi & aperti officia. decet en in CHRISTI dilectione amicos, usq ad minima denudare animos. Ait itaq. “Quæ penes me sunt, certiores omnium uos efficet Tychicus dilectus frater, & fidelis minister, & conseruus in domino. quem misi ad uos ad hoc ipsum, ut cognoscat quæ apud uos sunt, & consoletur corda uestra cum Onesimo fideli fratre, qui uestras est. Omnia uobis nota facient, quæ hic sunt, ID Dorotheus. Tychicum scribit episcopum fuisse Colophone. Onessimus autem ex Apostolo cognoscitur phryx, Colossensium fuisse. Verum ex quo loco ab Apostolo missi fuerint, si argumentum respicimus latinum, a ciuitate Ephesina missi sunt. si subscripioni Græcæ credimus, missi sunt ex urbe Romana. Postea sanctorum salutationes speciatim aliquot ponit Apostolus. Epaphram commendat, à quo & Colossenses audierant uerbum dei, & qui tandem apud eos martyrio coronatus, in CHRISTO quieuit. Quos salutantes nominat, hi sunt. Aristarcus, Marcus, IESVS iustus, Epaphras, Lucas medicus, qui idem euangelista & actionum Apostolicarum autor, & Demas qui & postea apostatauit. Hæ itaque, speciales illæ funt salutationes.

Salutant uos Aristarcus concaptiuus meus, & Marcus consobrinus Barnabæ (de quo accepistis mandata, si uenerit ad uos, ut suscipiatis eum) & IESV Scognomento iustus, qui sunt ex circuncisione. Hi soli cooperatores, ad regnum dei, qui mihi consolationi fuerunt. Salutat uos Epaphras, qui uestras est, seruus CHRISTI, semper certans pro uobis in orationibus. ut persistatis consummati & repleti in re omi, uoluntate dei. Testimonium em illi perhibeo, quod zelum multū habet pro uobis, & p iis qui sunt Laodiciæ, & ijs qui Hierapoli. Salutat uos Lucas Medicus dilectus, & Demas. Laodica, Mæoniæ ciuitas est super Lyco flumine sita, uicina Colossis. Et Hierapolis quæ & sacra ciuitas, propinqua Laodiciæ, parumper secundum Ptolemæum ad orientem & meridiem diuergens.

Nunc autem & Paulus nomine suo & sanctorum petit salutari fratres Laodicensis ecclesiæ, & præsentem epistolam ad eos mitti, & in ecclesia eorum legi. Immo & apud Colossenses uicissim eam legi epistolam, quam ipse scripserat ad Laodicenses, lubet diligentiæ admoneri Archippum, qui in illis locis Apostolatus fungebatur officio. Valefactionis loco nullius rei absentiam, sed gratiæ dei alijs imprecatur & optat præsentiam, ac ait: “Salutate fratres qui Laodiciæ sunt, & Nympham, & domesticam eius ecclesiam. Et cum lecta fuerit apud uos epi- [page 480] stola, facite ut & in Laodicensiā ecclesia legatur. Et ut uos eam, quæ Laodicensi est, legatis. Et dicite Archippo: Vide administrationem quam suscepisti in domino, ut eā impleres. Salutatio, mea manu Pauli. Mementote uinculorum meorum. Gratia nobiscum. Amen. Scripta Romæ. Missa per Tychicum & Onesimum. Epistola quam misit Paulus ad Laodicenses, inter epistolas eius nunc non continetur. Verum unam titulo Pauli ad Laodicēses insignitam, quatuor in locis reperi. Primum Pataui in cœnobio sancti Iohannis de uiridario, Coloniæ apud fratres cōmunis uitæ, & apud Parisiis in bibliothecis Eduanæ & Sorbonicæ. Quam, quia non nisi pietatem continere conspexi, nihil etiam fuerit à pietate alienum, si eam hoc in loco inseramus, ut q fuerint studiosi Pauli, debent enim Christiani omnes, legant, & etiā consolentur legentes. Hæc autem est huiusmodi.

EPISTOLA BEATISSIMI Pauli apostoli ad Laodicenses.

PAVLVS apostolus non ab hominibus, neq per hominem, sed per Iesum Christum, fratribus qui estis Laodiciæ. gratia uobis & pax à deo patre nostro & domino Iesu Christo. Gratias ago Christo per omnem orationem meam, q permanentes estis & perseuerātes in operibus bonis, promissionem expectantes in die iudicij. Necq disturbent uos quorundam uaniloquia insimulantium ueritatem, ut uos auertant à ueritate euangelij, quod à me prædicatur. Et nunc faciet deus ut qui sunt ex me, ad perfectum ueritatis euangelij sint deseruiētes, & benignitatem operum facientes, quæ sunt salutis uitæ æternæ. Et nunc palā sunt uincula mea quæ patior in Christo, in quibus lætor & gaudeo. & hoc mihi est ad salutem perpetuam, quod factum est orationibus uestris, administratē spiritusancto. Siue per uitam, siue per mortem, est mihi uiuere uita in Christo, & mori gaudium. & ipse in uobis faciet misericordiam suam, ut eadem dilectionem habeatis, & sitis unanimes. Ergo dilectissimi, ut audistis præsentia domini, ita sentire & facite in timore, & erit uobis uita in æternū. Est enim deus, qui operatur in uobis. Et facite sine peccato, quæ cunq facitis. Et quod optimū est dilectissimi, gaudere in domino Iesu Christo, & cauete omnes sordes in omni lucro. Omes petitiones uestræ sint palam apud deū. Estote firmi in sensu Christi, & quæ integra, & uera, & pudica, & casta, & iusta, & amabilia sunt, facite. Et quæ audistis & accepistis, in corde retinete, & erit uobis pax. Salutate omnes fratres in osculo sancto. Salutant uos omnes sancti. Gratia domini nostri Iesu Christi cum spiritu uestro. Amen. Hanc facite legi Colossensibus, & eam quæ est Colossensium, uobis.

Hæc est quam sub nomine Pauli & Laodicēsium reperi epistolam. & gauisus sum reperiens, & eam cū uoluptate ob Christi & Apostoli eius nomen, repertam legi perlibenter. Quæ si breuis sit, quid prohibet Apostolam interdum breues, interdum longas conscripsisse epistolas? Breuis etiam & illa est, quæ est ad Philemonem. præterea quia sapit Christum, & sancta continet præcepta, ubicunq sane nomen Christi legitur, ubicunq in uoce sonat, inclinatio & ueneratio debetur. Nam est summi & æterni regis nostri nomen. Quem decet omis laus & gloria, & in spiritu & ueritate adoratio, in omnia seculoq secula. Amen.

TEXAMINATIO nōnullorum circa literam.

Vulgata editio: Orationi instate. Dici potest, inseruite. Paulus: τῇ προσευχῇ προσκαρτερεῖτε.

Vulgata editio: Tempus redimentes. Dicere possumus, tēpus ementes, atq id satis esse uidetur. Paulus: τὸν καιρὸν [page 481] ἐξαγοραζόμενοι.

Vulgata editio: Tychicus charissimus frater. Dicendum, dilectus frater. Paulus: τυχικὸς ὁ ἀγαπητὸς ἀδελφός.

Vulgata editio: Cum Onesimo charissimo & fideli fratre. Et hic quoque dicendum dilecto, sed uocabulorū ordine qdam modo immutato. Nam dicendum, cum Onesimo fideli & dilecto fratre. Paulus: σὺν ὀνησίμῳ τῷ πιςῷ καὶ ἀγαπητῷ ἀδελφῷ.

Vulgata editio: Hi soli sunt adiutores mei. Potius, cooperatores in regno dei. Mei, abundut. Dici etiam posse uidetur, cooperatores ad regnum dei. Verum & utrunq dici posse crediderim. Præsens enim ecclesia, etsi totum regnum CHRISTI non sit qui idem deus est, est tamē pars regni CHRISTI, & ideo regni dei. At qui in parte regni alicuius regis est, in regno illius regis esse dicitur. Quare si uere sumus fideles, iam in regno dei sumus, & in regno dei uiuim’ ac operamur. Videamus igitur ne quicquam tanto regno, & tanto rege unquam indignum faciamus, & attendamus semper quid tantum regnum tantumq regem deceat. Et præsentis ecclesiæ statum, regnum dei dici, sacri etiam testantur autores. Sciendum nobis est, inquit sacer Gregorius, quod sæpe in sacro eloquio regnum cælorum præsentis temporis ecclesia dicitur. Et quidē regnum cælorū nisi regnum dei? Et saluator dicebat credentibus in se: Ecce enim regnum dei intra uos est. Ecce igitur quomodo cooperatores in regno dei dici possunt, qui etiā ædificant in hoc mundo. Verum & regnum dei, status beatorum, & iam reuelatæ CHRISTO deo’s fruentium dicitur, quod in nouissimo die complebitur. De quo etiam saluator ait incredulis Iudæis: Ibi erit fletus & stridor dentium, cum uideritis Abraam, Isaac, & Iacob, & omnes prophetas in regno dei, uos autem expelli foras. Et uenient ab oriente & occidente & aquilone & austro, & accumbent in regno dei. Et de eodem regno dicitur in Actis, quoniam per multas tribulationes oportet nos intrare in regnum dei. Hoc regnum futurum, illud præsens: hoc æterni regis habet reuelationē apertamq præsentiam, illud uelamen & præsentiam occultam. Et qui in hoc mundo ædificant ad uitam, & euangelio cooperantur, nondum hoc secundo modo cooperatores sunt in regno dei, sed sunt cooperatores ad regnum dei. Ecce igitur si secundo modo sumatur regnum dei, apte uerteretur cooperatores ad regnum dei. Verum omes qui sunt cooperatores in regno dei præsenti, cooperatores sunt omnes ad futurum regnum dei, quod præsentis finis est, complementum, atque consummatio. Paulus: οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ.

Vulgata editio: Seruus Christi Iesu, semper solicitus pro uobis. Iesu abundat. Et potius certans quam solicitus. Paulus: δοῦλος χρισοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν.

Vulgata editio: Quod habet multum laborem pro uobis. Legimus Græce, zelum multum, id est, habet ualde & admodū desideriū. Et quidam codices Græci habent πόθον, quod aperte significat desiderium. Paulus: ὅτι ἔχει ζῆλον πολύν.

Vulgata editio: Lucas medicus charissimus. Vt in alijs locis, Lucas medicus dilectus. Paulus: λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητός.

Vulgata editio: Et ea quæ Laodicensium est, uobis legatur. Potius, ut & uos legatis. Paulus: καὶ τὴν ἐκ λαοδικείας, ἵνα καὶ ὑμεῖς ἀναγνῶτε.

Vulgata editio: Gratia domini nostri Iesu Christi uobiscu. Amē. Domini nostri Iesu Christi expressum abundat, etsi sit subintellectum. Paulus: ἡ χάρις μεθ᾽ ὑμῶν, ἀμήν. Et apud Græcos subscriptio habetur: Ad Colossenses scripta Romæ, missa per Tychicum & Onesimum.

COMMENTARIORUM IN EPISTOLAS BEATISSIMI PAVLI apostoli septimo libro, qui est epistolæ ad Colossenses, expleto, Christo domino cum patre & spiritusancto uni deo omnium largitori bonorum gratiæ in perpetuum, AMEN.

FINIS.