Commentary on Colossians (Super Epistolam ad Colossenses Lectura)

“He was guarding the camp with his sword, etc. 1 Mac. 3:3. These words fit the subject matter of this epistle to the Colossians, because the whole condition of this life is in the warfare of those who fight, whose dwellings are called camps. Job 7:1: The life of man upon earth is a warfare. Therefore the dwellings of the faithful are figured under the name of camps. Whence the Church bears the likeness of a camp. Gen. 32:2: These are the camps of God. This camp is attacked in three ways. By some, as it were besieging it, who openly rise up against the Church. Apoc. 20:8: They went up over the breadth of the earth, and went round about the camp of the saints, and the beloved city. By others it is deceived secretly, as by heretics. Rom.: by sweet speeches and blessings they seduce the hearts of men, etc. 2 Tim. 3:13: But evil men and seducers shall grow worse and worse, erring, and driving into error. By some, namely domestic ones, through the various corruptions of sins which come from the corruption of the flesh. Gal. 5:17: the flesh lusteth against the spirit, and the spirit against the flesh. Eph., last chapter: our wrestling is not against flesh and blood, but against principalities, etc. The prelates of the Church are its leaders, Ps. 67:28: the princes of Judah their leaders, whose office it is to fortify the camp of the Church against all the aforesaid things. Against sins indeed, through exhortations. Is. 58:1: declare to my people their wicked doings, and to the house of Jacob their sins. Against heretics, through sound doctrine. 1 Tim. 1: embracing the faithful word which is according to doctrine, etc. Against persecutors, by example, namely by patiently enduring. Thus Paul protected with the spiritual sword, because in his epistles he rebuked sins, refuted heresies, and encouraged to patience. Concerning the first, Eph. 5:3: but fornication, and all uncleanness, or covetousness, let it not be so much as named among you, etc. Concerning the second, Titus 3:10: a man that is a heretic, after the first and second admonition, avoid, etc. Concerning the third, it is evident throughout the whole of 2 Cor. 11 how he encouraged to patience. And thus two things are touched upon in the words proposed, namely the condition of the Church, when it says camp, and the zeal of the apostle, there, he protected. Now in a camp there ought to be vigilance to avoid evils. Deut. 23:14: that thy camp may be holy, and nothing of filthiness may appear in it. Likewise, order toward the leader and toward itself. Cant. 7:1: what wilt thou see in the Sunamite, but the companies of camps? Gen. 32:2: these are the camps of God. Likewise, terror toward enemies. Cant. 6:3: terrible as an ordered battle-line of camps. But the apostle was solicitous concerning protection like a shepherd, whose office it is to guide the sheep diligently lest they go astray. John 10:4: he goeth before them, etc. And thus the apostle did. Phil. 3: be ye imitators of me, as I also am of Christ. Likewise, to feed abundantly, lest they fail. 1 Pet. 5:2: feed the flock of the Lord that is among you, etc. And thus the apostle did. 1 Cor. 1:2: as to little ones, I gave you milk. Likewise, to defend powerfully, lest they perish. Ecclus. 7:6: seek not to be made a judge, unless thou be able by strength to break through iniquities. 1 Kings 17:34: thy servant kept his father's flock, and there came a lion, or a bear, etc. And therefore it is said that the apostle was guarding the camp, that is, the Church of God, with the sword, which is the word of God, as is said Eph. 6: for the word of God is living and effectual, and more piercing than any two-edged sword, etc. Thus, then, the subject matter of this epistle is this: because in the epistle to the Ephesians he shows the manner of ecclesiastical unity; in the epistle to the Philippians he shows its progress and its preservation; but in this one he deals with its preservation against heretics, who had corrupted them by seducing them, etc.”

“This epistle divides into a salutation and a treatise, at *we give thanks*, etc. Likewise, first the persons saluting are set down; second, the persons saluted, at *to them who are*; third, the goods wished for, at *grace to you*. Concerning the first, first the principal person is set down; second, the one joined to him, at *and Timothy*. The principal one is touched first from his name, *Paul*, that is, humble. For such as these grasp wisdom. Matthew 11: *you have hidden these things from the wise and prudent, and revealed them to little ones*. And therefore he teaches it. Second, from his office, namely *apostle*, that is, one sent, namely to procure the salvation of the faithful. Acts 13: *set apart for me Saul and Barnabas for the work to which I have taken them*. John 20: *as the Father sent me, I also send you*. And *apostle*, not of just anyone, but *of Jesus Christ*, whose glory he seeks, not his own. 2 Corinthians 4: *for we do not preach ourselves, but Jesus Christ our Lord, and ourselves your servants through Jesus*. But some at times arrive at office from the wrath of God on account of the sin of the people. Job 34: *who makes a hypocrite reign on account of the sins of the people*. Hosea 13: *I will give you a king in my fury*. And therefore he says *through the will of God*, namely his good pleasure. Jeremiah 3: *I will give you shepherds according to my own heart, and they shall feed you with knowledge and doctrine*. The person joined is Timothy, so that, namely, every word may stand in the mouth of two or three, as is said in Deuteronomy 17. Proverbs 18: *a brother who is helped by a brother is like a strong city*. The persons saluted are set down at *to them*, etc. The saints are called the greater ones. Luke 1: *let us serve him in holiness and justice before him*. The faithful are called the lesser ones, who at least hold the true faith, because *without faith it is impossible to please God*, as is said in Hebrews 11. Or *to the saints*, that is, sanctified in Baptism, and *the faithful*, that is, remaining in the faith received. Proverbs 28: *a faithful man shall be much praised*, etc. Then the goods wished for are set down, namely *grace*, which is the principle of every good. Romans 3: *justified freely through his grace*. *Peace*, which is the final good of all things. Psalm 147: *who has placed peace in your borders*. And consequently he wishes for all the intermediate goods. And this *from God*, Psalm 83: *the Lord will give grace and glory*; *of our Father*, namely of our Lord Jesus Christ, that is, by nature, but our Father by grace, *and of the Lord Jesus Christ*, and thus *our Father*, namely God in the Trinity, *and the Lord Jesus Christ*, as regards the nature assumed.”

“Here, coming to the matter at hand, he begins the epistolary treatise. And first he commends the truth of the Gospel; second he protects the truth of this state against contrary things, in chapter II, there: for I would have you know. Concerning the first he does two things. First he commends the truth of the evangelical faith; second the author of this state, there: who is the image. Likewise the first is divided into two, because first he gives thanks for the benefits specially shown to the Colossians; second for those shown generally to the Church, there: giving thanks. Concerning the first he does two things, because first he commends the giving of thanks to God for these things; second he shows the matter of the prayer, there: hearing. Again the first is divided into two, because first he sets forth the giving of thanks; second the prayer, there: praying. He says therefore: we give thanks to God, the author of graces. I Thess. ult.: in all things give thanks. And this always, for things past and future. For although we cannot pray continuously in act, yet always, from the habit of charity, we ought to pray. I Thess. ult.: pray without ceasing. Lk. XVIII, 1: one ought always to pray. Then the matter is set down, first of the giving of thanks, second of the prayer, there: therefore we also. Concerning the first he first recalls their goods, second how they obtained these, there: which you heard. Our good is principally in faith, hope and charity: for through faith we have knowledge of God, through hope we are lifted up to him, but by charity we are united to him. I Cor. XIII, v. 13: but now there remain faith, hope, charity, these three, etc. And therefore concerning these three he gives thanks, first that they have faith. For he himself had not preached to them, but a certain disciple named Epaphras, and afterward Archippus. And therefore he says hearing the faith, which is the beginning of the spiritual life. Hab. II, 4: my just one lives by faith. Hebr. XI, 6: he who comes to God must believe, etc. But this faith without love working is dead, as is said in Jas. II, 17. And therefore there must be present a love that works. Gal. ult.: in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. And therefore he said and the love which you have, etc. Now there is a certain love of charity and a certain worldly love, but worldly love does not extend to all, because such love is toward those with whom there is a fellowship, which is the cause of the love, and this cause in worldly love does not hold toward all, but is only with kinsmen and worldly people, but the love of charity extends to all. And therefore he says toward all. For even if sinners are loved through charity, this is that they may at some time be holy. I Jo. III, 14: we know that we have passed from death to life, because we love the brethren. Likewise the love of the world has its fruit in this world, but charity has it in eternal life. And therefore third he adds concerning hope, saying because of the hope which is laid up, that is, because of eternal glory, which is therefore called hope, because it is kept for certain. Job XIX, 27: this my hope is laid up in my bosom. Then when he says which before you heard, he shows how they obtained these things. And first he commends the evangelical doctrine, second the ministry, there: as you learned. Likewise first he commends the doctrine from its truth; second from its spreading abroad, there: which has come; third from its fruitfulness, there: and bears fruit. He says therefore which you heard, namely the hope, or the thing hoped for. And this in the word of the truth of the Gospel. For this surpasses all things. I Cor. II, 9: neither has eye seen, nor ear heard, nor has it entered into the heart of man, etc. And therefore God reveals it. Matth. III, 2: do penance, for the kingdom of heaven will draw near. But this is a true hope, and not vain (as when the one promising is a liar), because it is in the word of truth. Jo. XVII, 17: your word is truth. Then when he says which has come, the doctrine of Christ is commended from its spreading abroad, because it has not only come to you, but in the whole world. Ps. XVIII, 4: their sound has gone out into all the earth, etc. Matth. XXIV, 14: this Gospel of the kingdom must be preached in the whole world, and then will be the consummation. But how is it not yet the consummation, since it has been preached in the whole world? I answer. Some say that the Gospel of Christ is not the Gospel of the kingdom. But this is false, because the Lord calls this the Gospel of the kingdom. But it must be said, according to Chrysostom, that while the apostles were still living, the Gospel of Christ was spread through the whole world, at least as to fame, which is exceedingly marvelous, that in forty years the doctrine of Christ should have grown so much. And thus he says in the whole world, as to fame, and then will be the consummation, that is, the destruction of Jerusalem. But according to Augustine this is not true, because in his own time there were still some peoples among whom the Church did not yet exist. And therefore he himself says this is to be understood as to when it will be preached, so that when the Church will have been founded among all peoples, although some are believers, some not, then will be the end; and this not in the time of the apostles, but around the end of the world: and thus when it is said here in the whole world, the apostle speaks of the future as of the present on account of the certainty of the outcome. Ps. XVIII, 4: their sound has gone out into all the earth, etc. It can, however, be said that according to fame it has been spread through the whole world, but not according to foundation. Then he commends the doctrine of Christ as to its fruit through good works, there: and bears fruit. Eccli. XXIV, 23: my flowers are the fruit of honor and honesty, etc. Matth. XIII, v. 8: it brings forth fruit, and yields some a hundredfold, some sixtyfold, some thirtyfold. And it grows, namely in the multitude of believers. Act. II, 47: but the Lord increased daily those who were being saved, together. And this was of great power, because as in you, so also in others. You have heard the preaching, and you have known it by approving. Consequently he commends the ministry in three ways. First by comparison to himself; second by comparison to them; third as to both. He says therefore: you have been taught through the Gospel, as you learned from Epaphras our fellow servant. Apoc. ult.: I am your fellow servant, and of your brethren. Who is a faithful minister, namely not seeking the things that are his own. I Cor. c. IV, 1: so let a man regard us as ministers of Christ, and dispensers of the mysteries of God, etc. Who is faithful, namely a mediator between the apostle and these. Who also has made manifest, that is, signified, etc.”

“Above he set forth the matter of the thanksgiving, showing for what goods he gave thanks; here he shows the prayer, indicating what he asks for them. And first he sets forth beforehand the conditions of prayer; second he adds the goods sought, at the place "that you may be filled." Prayer has three conditions. First, that it be timely; hence he adds "from the day," etc., supply: we began to pray. Jer. 31:20: "Since I have spoken of him, I will still remember him," etc. Second, that it be continuous, at "we do not cease," etc. 1 Kings 12:23: "But far be this sin from me before the Lord, that I should cease to pray for you." Rom. 1:9: "Without ceasing I make mention of you always in my prayers." Third, that it be manifold and perfect, at "praying and asking." Prayer is the ascent of the mind into God. Petition is the asking for things. Prayer ought to go before, so that one asking devoutly may be heard, just as those who petition put forward persuasion beforehand so as to incline the one petitioned; but we ought to put forward devotion and meditation on God and on divine things, not so that we may bend him, but so that we may raise ourselves up to him. Now he asks three things: namely, knowledge of the truth, at "that you may be filled"; the working of virtue, at "that you may walk"; the endurance of evils, at "in all patience." He desires, moreover, a threefold knowledge: namely, of things to be done; hence he says "that you may be filled with the knowledge," etc., that is, that you may fully know the will of God. 1 Thess. 4:3: "This is the will of God, your sanctification, that you abstain," etc. He therefore knows the will of God who lives in holiness. He therefore who sins does not know the will of God, because everyone who sins is ignorant. Rom. 12:2: "That you may prove what is the will of God," etc. Likewise, knowledge of divine things, at "in all wisdom," which is the knowledge of divine things, according to Augustine. Wis. 1:1: "Think of the Lord in goodness." Likewise of spiritual gifts, at "and spiritual understanding," that is, not of these bodily things. 1 Cor. 2:12: "But we have not received the spirit of this world, but the spirit that is of God." And these two, wisdom and understanding, are fittingly joined together, because wisdom is lesser if it lacks understanding, as Gregory says; and understanding is useless without wisdom, because wisdom judges and understanding grasps, and it is not able to grasp unless it judges, and conversely. The Gloss says that the first is taken generally; the second pertains to the active life; the third to the contemplative. Nor does it suffice to know, because "to him who knows the good and does not do it, it is sin for him," as it is said in James 4:17. Hence it is necessary that there be present a virtuous working, which he touches on first, at "that you may walk worthily of God." For he walks unworthily who does not live as befits a son of God. 2 Cor. 6:4: "In all things let us exhibit ourselves as ministers of God in much patience," etc. 1 Thess. 4:6: "As we have foretold and testified." Second he touches on right intention, at "pleasing in all things." Wis. 4:10: "Having become pleasing to God, he was made beloved." Third, zeal for advancing, at "in every good work," etc. For man ought always to strive toward a further good. Ecclus. 24:23: "My flowers are the fruit of honor and honesty." Rom. 6:22: "You have your fruit unto sanctification," etc. Upon fruit-bearing follows the increase of knowledge; therefore he says "and increasing," etc. For from the fact that someone strives to fulfill the commandments, he is disposed toward knowledge. Ps. 118:100: "I have understood more than the aged, because I have sought your commandments." Wis. 1:4: "It will not dwell in a body subject to sins." And he says "of God," not of the world. Wis. 10:10: "He gave him the knowledge of the saints," etc. Then he touches on the endurance of evils, because for virtue it does not suffice to know or to will, unless one acts unmovably, which cannot be without patience and the endurance of evils. And therefore he says "strengthened in all virtue." Ecclus. 47: "Rich in virtue, having a zeal for beauty." Which virtue is from God; hence he says "according to the power of his glory." Eph. 6:10: "Be strengthened in the Lord." But he adds "of his glory," that is, of Christ, who is the glory of the Father, because to proceed toward sin is to proceed toward darkness. Wis. 7:25: "For she is a vapor of the power of God, and a certain pure emanation of the glory of the almighty God." Then when he says "in all patience," etc., he asks for them endurance in adversities. For some fail either on account of the difficulty of adversities, and therefore it is necessary to have patience. Lk. 21:19: "In your patience you will possess your souls." Or on account of the delay of the reward, and therefore he says "and longsuffering," which makes one sustain the thing promised. Hab. 2:3: "If it makes a delay, wait for it," etc. Heb. 6:15: "Bearing patiently, he obtained the promise." But some avoid these two, yet with sadness. Against this he says "with joy." James 1:2: "Count it all joy, brothers, when you fall into various temptations," etc. Then when he says "giving thanks," etc., he gives thanks for the benefits shown to all the faithful. And this, first, for the benefit of grace, which he sets forth first; second, for the fruit of grace, at "who has delivered." He says therefore: we pray for you, giving thanks to God — namely as creator — and to the Father — namely as adopter — who worthy, etc. Some have said that the gifts of graces are given for merits, and that God gives grace to the worthy, but not to the unworthy; therefore the Apostle excludes this, because whatever worthiness and grace you have, God has made this in you: therefore the effect of grace as well. And therefore he says "who has made us worthy," etc. 2 Cor. 3:5: "Not that we are sufficient to think anything of ourselves, as of ourselves," etc. "Unto the part of the lot of the saints," etc. All men of the world are, according to nature, good; and therefore it is just that they have some part of God. The wicked, indeed, have as their part pleasures and temporal things. Wis. 2:9: "This is our part, and this our lot." The saints, however, have God himself as their part. Lam. 3:24: "The Lord is my part." Ps. 15:5: "The Lord is the part of my inheritance." And therefore he says "who worthy," etc. And he adds "of the lot," because a thing is divided in two ways: sometimes by choice, when one chooses this part, another that part; sometimes by lot. Prov. 18:18: "The lot suppresses contradictions." But this part falls to the saints not by their own choice. Jn. 15:16: "You did not choose me, but I chose you" — but because God himself has chosen you. For a lot is nothing other than to commit something to divine judgment. Now a lot is threefold: namely consultative, divinatory, and divisory. The first, in temporal matters, is not evil; the second is vain and evil; the third, in cases of necessity, is sometimes to be permitted. But this is of itself the possession of light. 1 Tim., last chapter: "He dwells in unapproachable light." Job 36:32: "In his hands he hides the light," etc. And from this part follows the effect of grace, namely the translation from darkness into light. And therefore he first sets forth the translation, second the manner in which men before grace are slaves of sin. For since sin is darkness, therefore they are in the power of darkness, whether of demons or of sins. Eph., last chapter: "against the rulers of the world of this darkness," etc. Isa. 49:25: "The captivity is taken away from the strong," etc. "And he has translated," etc., that is, that we might be the kingdom of God. Jn. 19: "My kingdom is not of this world," etc. And this happens when we are freed from sin. Apoc. 5:10: "You have made us a kingdom to our God," etc. Or, according to the letter, that we might obtain eternal life. Matt. 3:2: "The kingdom of heaven will draw near." And this is what he says: "the kingdom of the Son of his love." Love, as Augustine says in the Gloss, is sometimes said to be the Holy Spirit, who is the love of the Father and the Son. But if love were always to be taken thus personally, then the Son would be the son of the Holy Spirit; but sometimes it is said essentially, as it is said in the Gloss. "The Son of his love" is therefore said, that is, his beloved Son, or the son of his essence. But is this true: the Son is the son of the essence of the Father? It must be said that if the genitive designates the relation of an efficient cause, it is false, because essence does not generate, nor is it generated. But if it designates form, that is, one having his essence as it were materially — just as something is said to be "of outstanding form," that is, having an outstanding form — thus it is true. Jn. 3:35: "The Father loves the Son, and has given all things into his hand." Then when he says "in whom we have," etc., he shows the manner of the translation. For man existing in sin was held subject in two ways: namely through slavery. Jn. 8:34: "He who commits sin is the slave of sin." Also he was guilty of punishment, and turned away from God. Isa. 59:2: "Your iniquities have divided between you and your God, and your sins have hidden his face from you, lest he hear." Christ removes these two things, because, insofar as he is man, he was made a sacrifice for us and redeemed us in his blood. And therefore he says "in whom we have redemption." 1 Cor. 6:20: "You are bought with a great price." But insofar as he is God, we have through him the remission of sins, because the guilt of sin was loosed through him.”

“After he has mentioned above the special and universal benefits of grace, here he commends the author of this grace, namely Christ. And first by comparison to God; second, generally by comparison to the whole of creation, at the firstborn ; third, specifically by comparison to the Church, at and he himself is the head . Concerning the first, it must be noted that God is called invisible because he exceeds the capacity of the vision of any created intellect, so that no created intellect by natural knowledge can attain to his essence. Job XXXVI, 26: behold, God is great, surpassing our knowledge . I Tim., last chapter: he dwells in inaccessible light . He is therefore seen by the blessed from grace, not from nature. The reason for this is assigned by Dionysius, because every cognition terminates at something existing, that is, at some nature participating in being. But God is being itself, not participated; therefore he is unknown. Of this invisible God, therefore, the Son is the image. But it must be seen how he is called the image of God, and why he is called invisible. And indeed of the nature of an image there are three things, namely that there be likeness there, that it be drawn out or expressed from that with which it has the likeness, and that it be drawn out in something pertaining to the species or a sign of the species. For if there are two similar things, of which one is not derived from the other, we call neither the image of the other, just as an egg is not called the image of an egg. And therefore it is called an image from imitating. Likewise if it is similar, but not as to species, or a sign of the species, then it is not called an image either: just as in man there are many accidents, such as color, quantity, and things of this kind, and according to none of these is he called an image. But if one takes his figure, thus it can be an image, because figure is a sign of the species; but the son is like the father, and the father like the son, but the son has this from the father, while the father does not have it from the son. And therefore, properly speaking, we say that the son is the image of the father, and not the reverse, because this likeness is drawn out and derived from the father. Likewise this likeness is according to species, because the son is in some way represented among us, though deficiently, through the word of our mind. Now the word of our mind occurs when we actually form the form of the thing of which we have knowledge, and this we signify by an exterior word. And this word thus conceived is a certain likeness of the thing which we hold in the mind, and like it according to species. And therefore the Word of God is called the image of God. As to the second point, it must be known that the Arians understood this word badly, judging concerning the image of God according to the images which were made by the ancients, so that they might see in them their dear ones taken away from them, just as we also make images of the saints, so that those whom we do not see in substance, we may see in image. And therefore they say that being invisible is proper to the Father, but the Son is the first visible thing, in which the goodness of the Father is manifested, as though the Father were truly invisible, and the Son visible, and thus they would be of a different nature. But the Apostle excludes this at Hebr. I, 3, saying: who, since he is the splendor of glory, and the figure of his substance , etc. And thus he is the image not only of the invisible God, but he himself is also invisible like the Father. Who is the image of the invisible God . Then, when he says firstborn , etc., he commends Christ by comparison to creation. And first he does this, second he explains it, at because in him . Concerning the first it must be known that the Arians understand it thus, as though it were said "firstborn" because he is the first creature: but this is not the sense, as will be shown. And therefore two things must be seen, namely how this image is begotten, and how it is firstborn of creation. As to the first, then, it must be known that in each thing generation is according to the mode of its being and its nature. For the mode of generation is one thing in men, and another in plants, and so of other things. Now the nature of God is being itself understanding, and thus it is necessary that his generation, or intellectual conception, be the generation or conception of his nature. But in us, intelligible conception is not the conception of our nature, because in us understanding and our nature are different things. And therefore, since this image is the word and conception of the intellect, one must say that it is the offspring of nature, and thus of necessity begotten, because it receives nature from another. Second, it must be seen how he is called firstborn. For God does not know himself and creation by another thing, but knows all things in his essence, as in the first effective cause. Now the Son is the intellectual conception of God according as he knows himself, and consequently every creature. Insofar as he is begotten, therefore, he appears as a certain word representing the whole of creation, and he himself is the principle of all creation. For if he were not thus begotten, the word would be only the firstborn of the Father, but not of creation. Eccli. XXIV, 5: I came forth from the mouth of the Most High, the firstborn before all creation , etc. Then, when he says because in him , etc., he explains what he had said, namely that he is firstborn, because he is begotten as the principle of creation. And this as to three things: first as to the creation of things; second as to their distinction, at in the heavens ; third as to their conservation in being, at and all things in him , etc. He says therefore: he is the firstborn of creation, because he is begotten as the principle of all creation. And therefore he says because in him , etc. Concerning this it must be known that the Platonists posited ideas, saying that any thing came to be from the fact that it participated in an idea, for instance of man or of some other species. In place of these ideas, we have one, namely the Son, the Word of God. For the craftsman makes the artifact from this, that he makes it participate in the form conceived within himself, as it were enfolding it into exterior matter: as if it were said that the craftsman makes a house through the form of the thing which he has conceived within himself. And thus God is said to make all things in his wisdom, because the wisdom of God is related to created things as the art of the builder to the house made. Now this form and wisdom is the Word, and therefore all things are founded in him, as in a certain exemplar, Gen. I: he said, and they were made , because in his eternal Word he created all things that they might come to be. As to the distinction of things, it must be known that some, such as the Manichees, erred, saying that these earthly bodies, because corruptible, were made by an evil god, but the heavenly ones, because incorruptible, by a good god, namely the father of Christ. But they lie, because both are created by the same one. Therefore he says in the heavens , etc. And this is the distinction according to the parts of corporeal nature. Gen. I, 1: in the beginning , that is, in the Son, God created , etc. The Platonists also say that God through himself created the invisible creatures, namely the angels, and through the angels created corporeal natures. But this is excluded here, because it says visible and invisible . Concerning the first, Hebr. XI, 3: by faith we understand that the ages were fitted together, that from invisible things visible things might be made . Concerning the second, Eccli. XLIII, 36 and following: we have seen few of his works, but the Lord made all things , etc. Now this distinction is according to the nature of created things. The third distinction is of order and rank among the invisible things, when he says whether thrones , etc. The Platonists err here too. For they said that there are diverse perfections in things, and they attributed each to one first principle, and according to the orders of those perfections, they posited orders of principles, just as they posited a first being, from which all things participate being, and a principle other than this, namely the first intellect, from which all things participate understanding, and another principle, life, from which all things participate living. But we do not posit it thus, but from one principle things have whatever perfection is in them. And therefore he says whether thrones , etc., as if to say: they do not depend on other, ordered principles, but on that one Word of God alone. But what of what he says Eph. I, 22: he gave him as head , etc., where there seems to be some diversity from these? Solution. Here he enumerates descending, because he shows the progression of creation from God; there, ascending, because he shows that the Son of God, according as he is man, is above all creatures. But nevertheless there principalities are placed under powers, and virtues between dominations and powers, here principalities above powers, and principalities midway between dominations and powers. And according to this the opinions of Gregory and Dionysius differ. For Dionysius orders them according to what is said to the Ephesians, because in the second hierarchy he places dominations, virtues, and powers. Gregory, however, orders them as is held here, because in the second hierarchy he places dominations, principalities, and powers, and in the third, virtues, archangels, and angels. But it must be known that, as Gregory and Dionysius say, these spiritual gifts, from which these orders are named, are common to all, yet some are named from some of them, others from others, the reason for which is taken from the sayings of the Platonists, because everything that belongs to something belongs in three ways, namely either essentially, or by participation, or causally. Essentially, indeed, what belongs to a thing according to the proportion of its nature, as the rational to man. By participation, however, what exceeds its nature, but nevertheless it participates something of that, though imperfectly, as the intellectual to man, which is above the rational and is essential to angels, and man participates something of the same. Causally, however, what belongs to a thing in a supervening way, as artificial things to man, because they are not in him as in matter, but by way of art. Now each thing is named only from that which belongs to it essentially. Hence man is called neither intellectual nor artificial, but rational. Now concerning the said gifts in the angels, those things which belong to the higher ones essentially, belong to the lower ones by participation; and those which belong to the lower ones essentially, belong to the higher ones causally. And therefore the higher are named from the higher gifts. Now the highest thing in a spiritual creature is that it attains to God, and in some way participates him. And therefore the higher ones are named from this, that they attain to God. Seraphim, as it were burning toward God or setting on fire; Cherubim, as it were knowing God; thrones, as it were having God seated in themselves. For in three ways can something participate from another: in one way, by receiving a property of its nature; in another way, that it receive it by way of cognitive intention; in another way, that it in some way serve its power, just as someone participates the medical art from a physician either because he receives in himself the art of medicine, or he receives knowledge of the medical art, or because he serves the art of medicine. The first is greater than the second, and the second than the third. Now in Sacred Scripture something divine is signified through fire. Deut. IV, 24: the Lord your God is a consuming fire , etc. And therefore the supreme order is called Seraphim, as it were burning toward God, and containing some divine property. The second order is Cherubim, following him cognitively. And the third, thrones, serving his power. But the other orders are not named from attaining to God, but through some operation of his. And some as directing, and thus they are dominations. Others executing, and of these indeed as more principal, as principalities, Ps. LXVII, 26: princes went before , etc. Others according to execution, and thus they are executing over spiritual creatures, as are the powers which restrain demons; if over natural things, they are virtues, which work miracles; if over men, they are archangels for great things; if angels, for the least things. And so, concluding, he says all things through him , as through the effective cause, and in him , as through the exemplar cause. Jo. I, 3: all things were made through him , etc. But because someone could say: are not all things eternal? Therefore the Apostle, as it were responding to this, says that they are not, but he himself is before all things , namely times and other things. Prov. VIII, 22: the Lord possessed me in the beginning of his ways, before he made anything from the beginning , etc. Or before in dignity. Ps. LXXXVIII, 7: who is like God , etc. As to conservation he says and all things hold together in him , that is, are conserved. For God is related to things thus, as the sun to the moon, which, when it withdraws, the light of the moon fails. And thus if God were to withdraw his power from us, in a moment all things would fail. Hebr. c. I, 3: bearing all things by the word of his power .”

“After the apostle commended Christ by comparison to God and to the whole creation, here he commends him in comparison to the Church. And first in general; second specifically as to the Colossians, at *and you, when you were*; third specifically as to his own person, at *of which I am made*. Concerning the first he does two things, for first he sets forth the relation of Christ to the whole Church; second he expounds it, at *who is the beginning*. He says therefore: this one, in whom we have redemption, Christ, is the firstborn of creation, but according as he is such he has been made the head of the Church. Two things need to be expounded here. First, how the Church is a body, and second, how Christ is the head. The Church is called a body by likeness to a single man, and this in two ways, namely both as to the distinction of members, Eph. 4: *he gave some indeed as apostles, some as prophets*, etc., and as to services, which although they are distinct, nevertheless one serves another, 1 Cor. 12:25: *let the members be solicitous for one another*; Gal. 6:2: *bear one another's burdens*, and so on. Likewise, just as one body is constituted from the unity of a soul, so the Church from the unity of the spirit. Eph. 4:4: *one body and one spirit*. 1 Cor. 10:17: *we, being many, are one bread, one body*, and so on. Again there is another consideration of the members in relation to the head of the Church, namely to Christ. For Christ himself is the head of the Church. Ps. 3:3: *you lift up my head*, and so on. And he expounds what it is to be head, saying *who is the beginning*, and so on. For the head, with respect to the other members, has three privileges. First, because it is distinguished from the others by order of dignity, since it is the beginning and presiding one; second, in fullness of senses, which are all in the head; third, in a certain influx of sense and motion to the members. And therefore he first shows how Christ is head by reason of dignity; second by reason of the fullness of graces, at *for in him it pleased*; likewise third by reason of influence, at *and through him*. Now the Church has a twofold state, namely of grace in the present and of glory in the future, and it is the same Church, and Christ is head according to both states, because he is first in grace and first in glory. As to the first he says *who is the beginning*, because he is not only in grace according as he is man, but also all are justified through faith in Christ. Rom. 5:19: *through the obedience of one man many are constituted just*. And therefore he says *who is the beginning*, namely of justification and grace in the whole Church, because even in the old testament there were some justified through faith in Christ. Jn. 8:25: *I am the beginning, who speak*, and so on. Ps. 109:4: *with you is the principality*, and so on. Likewise he is the beginning as to the state of glory. Therefore he says *the firstborn from the dead*. For because the resurrection of the dead is as it were a certain second generation, since man in it is restored to eternal life, Matt. 19:28: *in the regeneration, when the Son of man shall sit*, etc., and before all Christ is first, therefore he is *the firstborn from the dead*, that is, of those who are begotten through resurrection. But against this is the case of Lazarus, Jn. 11. I respond. It is said that this man and others did not rise to that immortal life, but to a mortal one; but Christ, rising from the dead, *dies now no more*, as is said Rom. 6:9. Apoc. 1:5: *the firstborn of the dead*, and so on. 1 Cor. 15:20: *but now Christ has risen from the dead, the firstfruits of them that sleep*. And this, that in all things he himself might be *holding the primacy*, as to the gifts of grace, because he himself is the beginning; as to the gifts of glory, because he himself is the firstborn. Ecclus. 24:9: *in every nation and in every people I have held the primacy*, and so on. Then when he says *because in him*, etc., he shows the dignity of the head as to the fullness of all graces. For other saints had divisions of graces, but Christ had all of them. Therefore he says *because in him*, and so on. Each single word has its own weight. *It pleased*, designates that the gifts of the man Christ were not from fate or from merits, as Photinus says, but from the good pleasure of the divine will assuming this man into the unity of the person. Matt. 3:17: *this is my son*, and so on. Likewise he says *all*, because others have this gift, others another. Jn. 13:3: *he gave all things into his hands*. Likewise he says *fullness*, because someone had some gift, but not the fullness of it, or of its power, because perhaps he unwillingly fell short in something. But Jn. 1:14 it is said of Christ: *we saw him full of grace and truth*. Ecclus. 24:16: *in the fullness of the saints is my abode*. Likewise he says *to dwell*. For others received the use of grace for a time, since the spirit of the prophets is not always present to the prophets, but in Christ it is habitual, because the dominion of this fullness is always at will in Christ. Jn. 1:33: *upon whom you shall see the spirit descending, and remaining upon him*, and so on. Then when he says *and through him*, etc., he shows that Christ is the head of the Church by reason of influx. And this is the third reason of headship. And first he shows the influx of grace; second he expounds what he had said, at *making peace*. He says therefore first: I say that it pleased not only as to this, that he should have it in himself, but also that through him it should be derived to us. Hence he says *and through him to reconcile all things unto himself*. 2 Cor. 5:19: *God was in Christ reconciling the world to himself*. He then expounds what sort of reconciliation this is, and how all things are reconciled. Now in reconciliation two things are to be considered: first, in what those who are reconciled agree. For those at discord have diverse wills. But those reconciled agree in some one thing. And thus wills previously discordant agree in Christ. And such wills are both of men, and of God, and of Angels. Of men, because Christ is man; of God, because he is God. Likewise there was discord between the Jews, who wanted the law, and the gentiles, who did not want the law; but Christ brings both into concord, because he is from the Jews, and because he releases from the observances of the law. And this concord was made *through blood*, and so on. For between God and man the cause of discord was sin; between Jews and gentiles, the law. Christ through the cross destroyed sin, and fulfilled the law. And thus he removed the cause of discord. Heb. 12:22: *you have come to Mount Zion, and to the city of the living God, Jerusalem*, and so on. And thus we are reconciled. And so both are at peace, whether *the things that are in heaven*, as Angels and God, or *the things that are on earth*, namely Jews and gentiles. Therefore, at the birth of Christ it is said, Lk. 2:14: *glory to God in the highest, and on earth peace to men*, and so on. Likewise in the resurrection he said: *peace be to you*, etc., as is had Jn. 20:20. Eph. 2:14: *for he himself is our peace, who has made both one*, and so on. Then when he says *and you*, etc., the commendation of Christ is set forth through the gifts conferred on them. Where first he recalls their past state; second, the benefit of Christ, at *but now*, etc.; third, what is required of them, at *if however*, and so on. Now the past state had three evils. For as to the intellect they were ignorant; as to effect, enemies of righteousness; as to act, in many sins. As to the first he says *estranged*, and so on. As to the second, *and enemies in sense*, according to one reading; and he shows the defect of wisdom which the Jews used to preach concerning the one God. Jn. 3:19: *they loved darkness rather than light*. But were they held to the law of Moses? It must be said that yes, as to the worship of the one God. Or *estranged in sense*, that is, by choice contradicting him out of malice. Job 34:27: *who as it were on purpose have withdrawn from him*. As to the third he says *in evil works*. Jn. 3:19: *for their works were evil*, and so on. Then when he says *but now*, he sets forth the benefits of Christ. And the first is reconciliation in his body. And he says *in the body of his flesh*, not that the body is one thing and the flesh another; but to show that he took a body in the being of nature. Jn. 1:14: *and the word was made flesh*, and so on. And the same body of flesh, that is, mortal. Rom. 8:3: *God sending his own son in the likeness of sin*, and so on. The second is sanctification. Hence he says *that he might present you holy*. Heb. 13:12: *Jesus, that he might sanctify the people*, and so on. The third is the washing away of sins, at *and unblemished*. Heb. 9:14: *the blood of Christ, through the Holy Spirit, offered himself to God, shall cleanse our conscience*, and so on. Likewise as to future things, at *and irreproachable*. 2 Pet. 3:14: *be diligent that you may be found unblemished and unviolated before him in peace*, and so on. And he adds *before him*. 1 Kings 16:7: *man sees the things that appear outwardly, but the Lord looks upon the heart*. He requires of us firmness of faith and hope; therefore he adds, saying *if however you continue in the faith, grounded*. Faith is like a foundation, from whose firmness the whole structure of the Church is made firm. Likewise, *and stable in hope*, not moved from themselves, and *immovable*, as it were not falling away from hope through others. From the hope, I say, *of the Gospel*, that is, which the Gospel gives concerning the goods of the kingdom of heaven. Matt. 4:17: *do penance, for the kingdom of heaven shall be at hand*. Nor is there any excuse, because it *has been preached*, namely through the apostles. He uses the past tense for the future, on account of its certainty. *In the whole creation which is under*, etc., that is, to every new creature, that is, to the faithful, for whom it was prepared.”

“After he has commended Christ in comparison to God and to the whole creation, to the whole Church and to the Colossians themselves, here he commends him in comparison to himself, showing himself to be his minister. And first he sets down the ministry; second he shows his fidelity in ministering, at the words "who now rejoice"; third the greatness of the ministry, at the words "of which I was made." He says therefore: I say that it has been preached in all creation, of which — namely of the Gospel — I was made a minister, of preaching, not by my own authority, but exhibiting a ministry to the preaching. 1 Cor. 4:1: "let a man so account of us as of the ministers of Christ, and the dispensers," etc. But he is a faithful minister, which is clear, because he does not shrink from suffering dangers without diligently carrying it out. Hence first he shows with what affection he sustains sufferings; second with what fruit, at the words "I fill up," etc. With a joyful affection indeed, because "now I rejoice," etc., "for you," that is, on account of your benefit. 2 Cor. 1:6: "whether we be in tribulation, it is for your exhortation and salvation," etc. And on account of the joy of eternal life which he expects from it, which is the fruit of his ministry. James 1:2: "count it all joy, my brothers, when you fall into various temptations, knowing," etc. Phil. 2:17: "if I be immolated upon the sacrifice of your faith, I rejoice and congratulate," etc. And also with this fruit, "that I may fill up those things that are wanting of the sufferings of Christ," etc. These words, according to the surface, could have a bad understanding, namely that the passion of Christ was not sufficient for redemption, but that the sufferings of the saints were added to complete it. But this is heretical, because the blood of Christ is sufficient for redemption, even of many worlds. 1 John 2:2: "he is the propitiation for our sins," etc. But it must be understood that Christ and the Church are one mystical person, whose head is Christ, and the body all the just; and each just person is as it were a member of this head, 1 Cor. 12:27: "and members of a member." But God ordained in his predestination how much of merits ought to be throughout the whole Church, both in the head and in the members, just as he also predestined the number of the elect. And among these merits, the sufferings of the saints are especially. But the merits of Christ, namely of the head, are infinite, while each saint exhibits some merits according to his own measure. And therefore he says "I fill up those things that are wanting of the sufferings of Christ," that is, of the whole Church, whose head is Christ. "I fill up," that is, I add my own measure. And this "in my flesh," that is, I myself suffering. Or, whatever sufferings are wanting in my flesh. For this was wanting, that just as Christ had suffered in his own body, so he might suffer in Paul his member, and likewise in others. And "for the body," which is the Church, which was to be redeemed through Christ. Eph. 5:27: "that he might present to himself a glorious Church, not having spot nor wrinkle." Thus also all the saints suffer on account of the Church, which is strengthened by their example. The Gloss: sufferings are still wanting, because the storehouse of the merits of the Church is not yet full, nor will it be filled up, until the world has been ended. Now a "paritoria" is a vessel, or a house, where many things are brought in together. Then when he says "of which I am," etc., he shows the dignity of the ministry in three ways: first from the matter of adoption; second from the end to which it is directed, at the words "that you may be filled," etc.; third from the use, at the words "because you, when," etc. But someone might say: is this ministry great? And he responds saying: it is so, because it was delivered to me according to the dispensation. Which can be explained in two ways, namely actively; and thus the sense is: that is, that I may dispense to you divine things, faithfully delivering them, and this power was given to me. Or passively, and then the sense is: that is, according to what has been dispensed to me by God. Eph. 4:11: "he gave some indeed as apostles, some as prophets," etc. Acts 13:2: "separate me Barnabas and Paul for the work to which I have taken them," etc. Behold what the end is — certainly not money, nor one's own glory, but something great, for which I received it, because "that I may fulfill," etc. And first he shows the dignity of that for which he received it; second he shows what that is, which is Christ. Again, first he commends its greatness from the widespread preaching and from its concealment and its manifestation. It is taken, however, for the conversion of the Gentiles. Hence "that I may fulfill the word," not of preaching, but the eternal dispensation of God, that is, that by my preaching I may show fulfilled the word of God, that is, the dispensation of God, and the preordination and promise concerning the word of God to be made incarnate; or the eternal dispensation of God, by which he disposed that the Gentiles should be converted through Christ to the faith of the true God. And this had to be fulfilled. Num. 23:19: "has he said, then, and will he not do it? has he spoken, and will he not fulfill it?" Isa. 55:11: "the word that shall go forth from my mouth shall not return to me void, but it shall do whatsoever I have willed, and shall prosper," etc. But he disposed this to be fulfilled through the ministry of Paul. Hence he says "that I may fulfill this mystery," namely insofar as it is a hidden thing; because the mystery which is hidden is this word. Isa. 24:16: "my secret to myself," etc. Which was hidden from ages, that is, from the beginning of the ages, and from all the generations of men, who were not able to know this. Eph. 3:9: "what is the dispensation of the mystery hidden from ages in God." For even if the ancient philosophers seem to have said certain things about the deity of Christ, whether properly or by appropriation, just as Augustine found in the books of Plato — "in the beginning was the Word," etc. — nevertheless that the Word was made flesh, no one was able to know. But you say: was it not known through the prophets? I respond. It must be said that yes, yet only insofar as it pertained to the Gospel, or not so openly as the apostles knew it. Then when he says "but now," etc., he treats of its manifestation, and first he shows to whom it has been manifested; second he shows why it has been manifested to them, at the words "to whom he willed." He says therefore: it has been manifested now, namely in the time of grace. 2 Cor. 3: "behold now is the acceptable time, behold now is the day of salvation." This, however, is the knowledge of the saints. Wis. 10:10: "he gave him the knowledge of the saints," etc. Job 36:33: "he declares concerning it to his friend," etc. But this not on account of their merits, but on account of his own good pleasure. Hence he says "to whom God willed," etc. John 15:15: "the things which I have heard from my Father, I have made known to you." And he adds: "you have not chosen me, but I have chosen you," etc. Matt. 11:26: "so it was pleasing before you." "To make known the riches of the glory of this mystery," because by the fact that these things were hidden, God appears abundantly glorious. For formerly God was known in Judea, but through this mystery of the conversion of the Gentiles the glory of God is made known through the whole world. John 17:4: "I have glorified you," etc. And this "among the Gentiles," namely that it is fulfilled in them. Rom. 5:2: "we glory in the hope of the glory of the sons of God." And Rom. 11:33: "O the depth of the riches of the wisdom and knowledge of God." "This word is Christ," that is, that which we obtain through Christ, namely the hope of glory, which formerly seemed to be promised to the Jews alone. Acts 10:45: "they marveled that grace was poured out also upon the nations," etc. Rom. 5:1: "being justified by faith, let us have peace," etc. And afterward: "and we glory in the hope of the glory of the sons of God," etc. Isa. 11:10: "the root of Jesse, who stands as a sign of the peoples," etc. Thus therefore the origin of the ministry and its end are shown. But he adds its use, when he says "whom we," etc. And concerning this he does three things: for first he shows its use; second the fruit, at the words "that we may present"; third the help granted to him for attaining it, etc.; the use, at the words "in which also I labor." Its use is to announce Christ. And he sets forth the use and the manner of using it. Ps. 9:11: "declare among the Gentiles his pursuits," etc. 1 John 1:1: "what we have seen and heard, we announce to you," etc. The manner is set down at the words "reproving," etc., which is a perfect Announcement, because to every man, not only to the Jews. Matt., last chapter: "teach all nations," etc. Its manner also is to teach the truth, and to refute falsity. And therefore he says "reproving every man," or the unfaithful in life. 2 Cor. 10:4: "the weapons of our warfare are not carnal, but mighty to God unto the destruction of fortifications, destroying counsels," etc. And "teaching every man in all wisdom," namely which is the knowledge of God. Wis. 15:3: "for to know you is perfect justice, and to know your justice and truth is the root of immortality," etc. And 1 Cor. 2:6: "we speak wisdom," etc. The fruit, however, here is that men are led to the perfect. Hence he says "that we may present every man," namely of whatever condition, "perfect," not in the law, but in Christ. Matt. 5:48: "be perfect," etc. But is everyone bound to perfection? No, but the intention of the preacher ought to be directed to this. Now there is a twofold perfection of charity: one of the necessity of precept, namely that one admit nothing in the heart contrary to God. Matt. 22:37: "you shall love the Lord your God with your whole heart," etc. The other of the necessity of counsel, that one abstain even from things lawful, and this is the perfection of supererogation. But for this he had help from God. Hence he says "in which I labor," contending against the unfaithful and sinners. 2 Tim. 2:3: "labor as a good soldier of Christ," etc. Again, of the same, 4:7: "I have fought the good fight," etc. "And this according to his working." 1 Cor. 15:10: "the grace of God with me." Which he works in me — because God does this in me, in the power of miracles, namely by furnishing power. Luke, last chapter: "sit in the city until you are clothed with power from on high."”

“Above he commended the state of the faithful, which is the state of grace, and its author, namely Christ; here he protects them against things contrary to this state, and first against corrupting doctrine; second against perverse morals, in chapter III, at the words "if then you have risen together." Concerning the first he does two things: first he shows his solicitude for their state; second he guards them against bad doctrine, at the words "but this I say." Again the first part is divided into three particles. For first he sets down his solicitude; second the persons for whom he is solicitous, at the words "for you"; third that about which he is solicitous, at the words "that they may be comforted." He says therefore, "for I want you to know what solicitude I have," namely a great one. And this pertains to a good prelate. Rom. 12:8: "he who presides, in solicitude." Luke 2:8: "there were shepherds in the same region, keeping watch and guarding the watches of the night over their flock." And not only for those converted by him and present to him, but also for others. Hence he says "for you," namely whom I have not seen in the body, but in the mind, and not only for these, but also for those who have not seen, etc. For indeed he was solicitous for the whole world. Wis. 8:24: "in the ankle-length robe of Aaron the whole world was," etc. So too in the mind of the apostle. 2 Cor. 11:28: "besides those things that are without, my daily pressure: the solicitude for all the churches," etc. But for whom is he more solicitous? I answer, for those not seen, as to a certain point, because he did not know what was happening concerning them, but not simply. Then when he says "that they may be comforted," he shows what he is solicitous about, namely their comfort. And first he sets this down; second, how this can be had, at the words "instructed." He says therefore "that they may be comforted," that is, that through me they may have spiritual comfort, of which comfort the good is productive. For it is productive of joy, so that one who is saddened about one thing may be comforted about another equally good thing. Now there are two things that comfort us, namely the meditation of wisdom, Wis. 8:9: "it will be the discourse of my thought and of my weariness." The other is prayer. James 5:13: "Is any man sad among you? Let him pray. Is he cheerful in mind? Let him sing." Consequently, when he says "instructed," etc., he sets down in particular the instruction of wisdom. There is a twofold reading here, namely the one that has been given, and the one that is found in the Gloss thus: "that the hearts of those instructed may be comforted," etc., "unto knowing," etc. And it is the same sense. The instruction of wisdom therefore comforts against temporal evils. But one must here be instructed concerning the way, and therefore he says "in charity," which namely is the way to God. 1 Cor. 12:31: "I show you yet a more excellent way, if with tongues," etc. Instructed therefore in the charity by which God loves us, and by which we love him. For each of these comforts us, namely both because the Lord loves us — Gal. 2:20: "I live," etc.; and afterward: "who loved me and delivered himself up for me," etc.; Eph. 2:4: "rich in mercy, on account of his exceeding great charity, with which he loved us," etc. — and likewise because we love God, we are comforted, because it is the comfort of a friend, if for him one endures evils. Ecclus. 22:31: "and if evils should befall me, I will bear them for his sake." And he adds "and unto all riches," that is, in every capacity. For our intellect is in potency to knowing something; but the intellect of an Angel, in its creation, was filled with the knowledge of intelligible things. And therefore it is necessary that knowledge come upon our human intellect either through instruction — but this is insufficient, because nothing so great can ever be known in this way as to fill its capacity — or through divine revelation and the gift of God, and this is sufficient. Ecclus. 15:5: "the Lord filled him with the spirit of wisdom and understanding," etc. And therefore he says "of the fullness of understanding," that is, in abundance. Wis. 8:5: "what is richer than wisdom?" Is. 33:6: "the riches of salvation are wisdom and knowledge." Instructed therefore in the abundance of divine wisdom, which abundance fills the understanding. And this we shall have by knowing God. And therefore he says "unto the knowledge of the mystery," etc., that is, unto knowing the truth of this hidden sacrament, namely that God is the father of Jesus Christ. Or the mystery of God the Father, which is Christ. Therefore it is said in Matt. 11:25 concerning the apostles: "you have hidden these things from the wise and prudent, and have revealed them to little ones." Or in the knowledge of the eternal generation and incarnation of Christ. Wis. 6:16: "to think, then, upon her is a perfected understanding." Augustine: "blessed is he who knows you, unhappy is he who does not know you." Through the knowledge of God man has every fullness. John 17:3: "this is eternal life, that they may know you, the only true God," etc. But is the understanding filled through the knowledge of Christ? I answer, yes, because "in him are all the treasures," etc. God has the knowledge of all things, and this knowledge is compared to a treasure. Wis. 7:14: "for it is an infinite treasure unto men," etc. A treasure is riches gathered together, but things poured out abroad are not called a treasure, but only those that are in one place. For God has scattered his wisdom over all his works, Ecclus. 1:10. And according to this it does not have the character of a treasure, but according as reasons of this kind are united in one, namely the divine wisdom, and all treasures of this kind are in Christ. For wisdom is the knowledge of divine things, but science is the knowledge of creatures. But whatever can be known about God pertaining to wisdom, all of it God knows abundantly in himself. Likewise, whatever can be known about creatures, he knows in himself in a supereminent way. But whatever is in the wisdom of God is in his one Word, because by one simple act of understanding he knows all things, since in him there is no knowledge in potency nor in habit. And therefore in this Word are all the treasures, etc. But he adds "hidden," because that something is hidden from me happens in two ways, namely either on account of the weakness of my intellect, or on account of an opposing veil, just as someone does not see a candle either because he is blind, or because it is veiled. So in the Word of God are all the treasures of wisdom and knowledge, but hidden from us who do not have clear eyes, but bleary ones — John 12:35: "yet a little while is the light in you" — and because it is veiled with a double veil: namely that of the creature, because our intellect now cannot attain to that knowledge except through the likeness of creatures. Rom. 1:20: "the invisible things of God are perceived, being understood through the things that have been made," etc. Second, it is veiled in the flesh, John 1:14: "and the Word was made flesh." And if we see something of God, nevertheless not the whole. Is. 45:15: "truly you are hidden." Num. 20:6: "open to them your treasure." Let us suppose that someone has a veiled candle: he would not seek light from elsewhere, but rather that what is possessed by him be unveiled, and therefore one need not seek wisdom except in Christ. 1 Cor. 2:2: "I did not think that I knew anything, except Christ Jesus," etc. And 1 John 3:2: "when he shall appear," that is, shall be revealed, "we shall be like him," namely knowing all things; just as one who had a book in which was all knowledge would seek nothing except to know that book, so too we need not seek anything further except Christ. Then when he says "but this I say," etc., he instructs and warns them against corrupting doctrine. Now they were being seduced by certain philosophers, against the faith, and by heretics who taught the observances of the legal precepts. Therefore he first instructs them against the philosophers, second against those judaizing, at the words "in whom also you are circumcised." Now in worldly knowledge two things are contained, for there is a certain knowledge of speaking, and a certain knowledge of things, and therefore they can deceive in two ways. Therefore he first fortifies them against the philosophers who deceive them through the knowledge of speaking; second against those who deceive them through the knowledge of things, at the words "see that no one." First he makes plain the deception; second he assigns the reason, at the words "for though in the body." He says therefore: I say that in Christ is all knowledge. And I say this, lest, seeking knowledge elsewhere, you be deceived. And he says "let no one," that is, neither Demosthenes nor Tully, deceive you "in loftiness of speech." Is. 33:19: "you shall not see an imprudent people, a people of deep speech," etc. But is it a sin to use lofty speech? I answer: No, because even holy men speak more elegantly than even the rhetoricians of the world, as Ambrose, Jerome, and Pope Leo. For if it is lawful to use ornate speech to persuade unto evil, much more so unto good.”

“Above he warned that they should not fall away from the faith through any deceit of speech; here he sets down the reason for the warning, which is taken from the goods that were in them, which they ought not to lose, but rather to progress in. And first he recalls the goods they had; second he shows how they may progress in them, at the place "as therefore." Concerning the first he does two things: for first he shows how their goods are known to him; second, what goods are in them, at the place "rejoicing." He says therefore "for even if," etc.; as if to say: although I have not preached to you, nor do I see your deeds with my eyes, yet I am present with you in spirit, rejoicing in affection over your goods. 1 Cor. 5:3: "absent indeed in body, but present in spirit." Prov. 10:1: "a wise son makes glad his father," etc. And this because it was revealed to him through the Holy Spirit, and therefore he says "but in spirit I am with you." 4 Kings 5:26: "was not my heart present, when the man returned from the chariot to meet you," etc. "Rejoicing," I say, "I am," because I am seeing the order, that is, your ordered conduct. 1 Cor. 14:40: "let all things be done honestly and according to order among you." Judg. 5:20: "the stars remaining in their order and their course," etc. And "the firmness," etc. 2 Tim. 2:19: "the firm foundation of God stands," etc. And this "in Christ." Eph. 3:17: "that Christ may dwell through faith in your hearts," etc. For the Church is a spiritual building. Eph. 2:21: "in whom every building, being constructed, grows into a holy temple in the Lord." Now the goodness of this consists in a due foundation, which is faith, and in a due superstructure. And therefore he set down these two. Then when he says "as therefore," etc., he warns them to keep these things. And first, to progress; second, to persist; third, to give thanks. He says therefore: "as you received Christ our Lord," without perverting it, "walk in him." Rom. 12:9: "cleaving to what is good." The Church is sometimes compared to a spiritual building. 1 Cor. 3:17: "the temple of God is holy, which you are." Sometimes to a tree, because it bears fruit. And the same is the comparison of the foundation to the house, and of the root to the tree, because the firmness of each—root and foundation—is Christ. Isa. 11:10: "there shall be the root of Jesse, which stands as a sign of the peoples." 1 Cor. 3:11: "no one can lay another foundation besides that which has been laid, which is Christ Jesus." Therefore he says "rooted," namely as good branches, "and built up in him," and "confirmed," namely as good stones, that is, if you persist in his faith. 1 Pet., last chapter: "your adversary," etc., and afterward: "resist him, strong in faith," etc. And this "as you have learned," namely in the true faith. Gal. 1:9: "if anyone preaches to you a gospel besides that which you have received, let him be anathema," etc. "Abounding in him in thanksgiving," that is, giving thanks abundantly. 1 Thess., last chapter: "in all things give thanks." 2 Macc. 1:11: "having been delivered from great dangers by God, we give magnificent thanks to him," etc. Then when he says "see," he warns lest they be deceived through vain wisdom. And first he sets down the warning; second, the reason, at the place "in him." Concerning the first, first he teaches to avoid what can deceive; second he shows why it deceives, at the place "according to the tradition." But that someone be deceived through secular wisdom happens in two ways, namely sometimes through the real principles of philosophy, sometimes through sophistic reasonings. And he teaches to beware of both. Hence he says "lest anyone," etc., that is, through philosophical teachings. Isa. 47:10: "your wisdom and this knowledge have deceived you." For many, on account of philosophy, are deceived, straying from the faith. Jer. 10:14: "every man has become foolish by his own knowledge." As to the second he says "and vain deceit," which is founded only upon the apparent entanglement of words. Eph. 5:6: "let no one seduce you with vain words." But how does one seduce? He who seduces must have something apparent, and something not existing. Therefore he first sets down the principle of appearance; second, the lack of existence. The principle of appearance is twofold, that is, the authority of the philosophers—and as to this he says "according to the tradition of men," that is, according to what some have handed down by their own reasoning. Ps. 93:11: "the Lord knows the thoughts of men, that they are vain." The other is the invention of reason, namely when someone wishes to measure the things that belong to faith according to the principles of things and not according to divine wisdom. For by this many are deceived. And therefore he says "according to the elements of the world," etc. Wis. 13:1: "nor by attending to the works did they know who the craftsman was," etc. For the higher a cause is, the more elevated an effect it has. Hence whoever wishes to consider higher effects according to lower causes is deceived; as if someone should consider the motion of water according to the power of water, he cannot know the cause of the ebbing of the sea, but he can, if he considers it according to the power of the moon. Hence much more is he deceived who considers the proper effects of God according to the elements of the world. And this is the cause of the appearance. But are the traditions of men and their reasonings always to be rejected? I answer: no, but only when physical reasoning proceeds according to them, and not according to Christ. Below, in the same [chapter]: "not holding the head, from which the whole body, supplied and joined together through ligaments and joints, grows with the increase of God." Or it can be explained "according to the elements of the world," namely by measuring the truth of faith according to the truth of creatures. Or he says this on account of idolaters who worship idols, calling the sky Jove. Or according to the Jews, so that the sense is "through philosophy," that is, through the reasoning of those wishing to draw people to legal observances, "according to the elements of the world," that is, according to bodily observances. Gal. 4:3: "we were serving under the elements of the world." But the first exposition is better. Then when he says "because in him," etc., he sets down the reason for the foregoing, saying: whatever is not according to Christ is to be rejected. But is Christ so great that for his sake all things ought to be rejected? And he answers that indeed so; which he shows in three ways: first by comparison to the divinity; second by comparison to the faithful, at the place "and you are"; third by comparison to the Angels, at the place "who is the head." He says therefore: what is against him is to be rejected for this reason, that he himself is God. Hence one must stand by him more than by all, because "in him dwells," etc. For God is in all things, but in some by participation in the likeness of his goodness, as in a stone and other such things. And such things are not God, but have in themselves something of God; not his substance, but a likeness of his goodness. And therefore the fullness of divinity does not dwell in them, because it is not there according to substance. Likewise he is in holy minds through operation, which through love and knowledge attain to God. And therefore God is in them according to grace, but not bodily, but according to the effect of grace; nor is it the fullness, but according to certain limited effects. But in Christ he is bodily, which is explained in three ways. For "body" is divided against "shadow." Below, in the same [chapter]: "which are a shadow of things to come," etc. And thus it happens that God dwells in two ways, either according to shadow, or bodily, that is, really. In the first way he dwelt in the old law, but in Christ he dwelt bodily, that is, really and according to truth. It is explained in a second way, because the other saints are indwelt only according to the soul, not according to the body. Rom. 7:18: "I know that good does not dwell in me," that is, in my flesh; but in Christ divinity dwells bodily: because the indwelling of God, by which he indwells the saints, is through operation, that is, through love and knowledge, which is the work of the rational mind alone; but in Christ he dwells through the assumption of man into the unity of person. Hence whatever pertains to man is wholly indwelt by God: and therefore flesh and mind are indwelt, because both are united to the Word. John 1:14: "and the Word was made flesh." But there is a third way of the sense. For God is in things in three ways: one is common, through power, presence, and essence; another is through grace in the saints; the third mode is singular, in Christ, through union. Now a body has three dimensions. And the fullness of divinity, in these modes, superabounds in Christ; therefore it is said to be in him bodily. And the first mode indeed is as it were length, because it extends itself to all things; likewise breadth is through charity; likewise as to depth, it is incomprehensible. But from this Nestorius errs, saying that the union was made only through indwelling, saying that the Word dwelt in the flesh. But against this is what the Apostle says, Phil. 2:7: "he emptied himself," etc. But to dwell in man is not to empty oneself, but to become man; and he adds: "made in the likeness of men," and therefore Christ is called habitable, not as though he who dwells and he who is indwelt were different, but he himself is both man and God, in whom the fullness of divinity dwells. Then when he says "and you are in him," etc., he shows the same thing by comparison to others. As if to say: you have received all things. John 1:16: "of his fullness," etc. Now it should be known that the Platonists say that divine gifts come to men through the mediation of separate substances. And this is true also according to Dionysius, but this is something special, because it comes immediately from him who fills the Angels. John 1:18: "the only-begotten Son of God, who is in the bosom of the Father, he has declared," etc. Heb. 2:3: "when it had received a beginning to be declared through the Lord, from those who heard it," etc. And therefore he says "who is the head of all principality and power," insofar as he is their king and lord, not through conformity of nature, for in that way he is the head of men. And he touches upon these orders, which seem to have a certain preeminence.”

“What has gone before fortified the faithful against the deceptions of worldly wisdom; here he instructs and fortifies them against heretics, who wish to draw them to the observances of the law. He first teaches them to avoid these men; secondly he excludes their false seduction, at the words no one , etc. Again, the first part is divided into two: first he shows that the observances of the law have been fulfilled in Christ; secondly he excludes them, showing that they are not bound to them, at the words no one you . Now among the legal observances, the first is circumcision, in which the Jews professed observance of the old law, just as we in Baptism profess observance of the new law. Gal. V, 3: I testify to every man circumcising himself, that he is a debtor to do the whole law . Hence he says that the faithful are circumcised with a certain spiritual circumcision. From this it follows that that ceases. Hence, first he shows with what circumcision they are circumcised; secondly, in what this circumcision is received, at the words buried together ; thirdly he assigns the reason for this circumcision, at the words and you, when you were dead . Concerning the first, it must be known that circumcision is twofold, namely carnal and spiritual. But through Christ we are circumcised, not with carnal circumcision, but with spiritual. And therefore he first excludes the carnal; secondly he establishes the spiritual. He says therefore: in whom , namely Christ, you were circumcised with a circumcision not made by hand . Rom. II, 28: For he is not a Jew who is one outwardly; nor is that circumcision which is outward in the flesh, but he is a Jew who is one in secret, and the circumcision is of the heart, in the spirit, not in the letter , etc. In the despoiling of the body of the flesh . This can be read in two ways. In one way, thus: I say, circumcised, with a circumcision not made by hand — I say you, remaining, in the despoiling , etc., that is, of carnal corruption, according to that word of I Cor. XV, 50: flesh and blood shall not possess the kingdom of God , etc.; as if he were to say: you are circumcised for this reason, because you no longer have the vices of the flesh. Below, III, 9: stripping off from yourselves the old man with his deeds , etc. Or, I say, with a circumcision not made by hand — for that circumcision made by hand consists in the despoiling of the body of the flesh , which is cut off from the other. Hence another text has: the skin of the flesh , that is, of the body of the flesh, that is, a part of the body, which is flesh — not that the body is one thing and the flesh another. And he says of the flesh , alluding to the law, where mention is made of the flesh. Gen. XVII, 11: you shall circumcise the flesh of your foreskin , etc. And this in order to show that it is a certain carnal observance. But we are not circumcised with such a circumcision, but with the circumcision of Christ. For just as Christ assumed the likeness of sinful flesh, that is, passible flesh, in order to free us from sin, so too the remedies of the law, in order to free us from observance of the law. Or which Christ works in us, which is spiritual circumcision, as is said in Rom. II, 29, not in the letter, but in the spirit . Secondly he shows that we have obtained it in Baptism, and thus Baptism is spiritual circumcision. And first he shows that in Baptism the figure of Christ's death is displayed; secondly that in it conformity to Christ's resurrection is received, at the words in whom also you rose again . He says therefore buried together , etc. Because in it the likeness of Christ's death is expressed, so that, just as Christ was placed first on the cross, and afterward in the tomb, so he who is baptized is placed under the water, and three times, just as Christ remained three days in the tomb. Buried together, that is, baptized in the likeness of Christ's death, so that just as in it he destroyed sin, so also in Baptism. And just as he rose from the tomb, so also do we rise from sins in reality, and from the corruption of the flesh in hope. And this through faith in the working of God , because he was raised up by the power of God. Ps. XL, 11: raise me up, and I will repay them , etc. And believing this resurrection, one becomes a partaker of this resurrection. Rom. VIII, 11: he who raised up Jesus Christ from the dead will also give life to your mortal bodies . But Christ also raised himself up. For the working of the Father and the Son is the same. Ps. CVII, 3: I will rise at dawn , etc. Then, when he says and you, when , etc., he shows the reason for the likeness; and first he shows the likeness; secondly the manner of what has been said, at the words blotting out , etc. The text is not difficult. I said you were circumcised, because you were buried together with Christ in Baptism. And he compared Baptism to burial and death. But it can be said that it would be more to the purpose if it were said that first it is shown that Baptism is circumcision; secondly he shows the reason why, namely, that sin is a superfluity, and the flesh of the foreskin is a superfluity. It is the same, therefore, to lay aside sin and the foreskin. But in Baptism sin is laid aside; therefore it is the same as circumcision. And therefore he says when you were dead in your sins , that is, on account of your sins. Ps. XXXIII, 22: the death of sinners is the worst. And in the foreskin of your flesh , that is, of carnal concupiscence, which pertains to original sin — as though bound by the guilt of evil deeds and of mortal sin. Doing this, Christ brought you to life together with him , etc. Eph. II, 1: when you were dead in your trespasses and sins , etc. And this by removing from you all sin, forgiving and remitting to you all your sins . It is the same, therefore, to be circumcised and to be brought to life together, and this in Baptism through the remedy of the death of sin, and when we are circumcised through the removal of original sin. But how did he forgive? I answer: It must be said that man, by sinning, incurs two things, namely the guilt of fault, and servitude to the Devil. And therefore he tells how sins are forgiven. First as to the removal of diabolical servitude; secondly he sets down the taking away of the guilt of fault, at the words despoiling , etc. He says therefore blotting out , etc. This decree can be understood in two ways. In one way, as the old law. Eph. II, 15: making void the law of commandments contained in decrees , etc. And thus he speaks here to the Jews; as if he were to say: and you he brought to life together with him. A handwriting is a document written by hand, and it is properly made as security for contracts. Whoever breaks the decree of God becomes guilty of fault. And this guilt consists both in the memory of man, thereby disturbed and stained, and in the memory of God who is to judge, and of the demons who are to torment. This, therefore, remaining in memory, is called the handwriting: Christ, then, is he who forgave all things, and this by blotting out the handwriting , that is, the memory of the transgression, which , the handwriting or the decree, was against us , because both were against us. The law indeed, because it produced the knowledge of sin, and did not help; the handwriting, however, because the memory of the transgression was for the sake of punishing. And he says of the decree , because he does not remit in such a way as to make it so that you did not sin, but because it is not in the memory of God for punishing, nor in the memory of the demon for accusing, nor in you for causing sorrow. Ps. XXXI, 1: blessed are they whose iniquities are forgiven, and whose sins are covered , etc. Or he speaks in common, not only to the Jews, but to all. One decree was made to the first man, Gen. II, 16: eat of every tree of Paradise, but of the tree of the knowledge of good and evil do not eat. In whatever day you eat of it, you shall die the death . But man transgressed a decree of this kind, and because of this there is in memory a handwriting contrary to us, which Christ blotted out. And how? On the cross , when he took it out of the way , etc. For it was the custom that, when one paid all that to which he was bound, the handwriting was torn up. But man was in sin; Christ, however, paid for good things by suffering. Ps. LXVIII, 5: what I did not steal, then I paid . And therefore, together with the death of Christ, this handwriting was destroyed; and therefore he says he took it out of the way , that is, he removed it from the nature of things, and this by fastening it to the cross , through which, making satisfaction to God, he took away our sin. Then, when he says despoiling , etc., he shows how he freed us from servitude to sin. For granted that a usurer, on account of a security, holds a man captive, the destruction of the security would not suffice, unless he were freed. So too Christ. And therefore he says despoiling , etc. This despoiling refers to the saints who died before the Passion of Christ, and thus Christ freed them by despoiling hell of them. Zach. IX, 11: you also, by the blood of your covenant, have sent forth your prisoners out of the pit, in which there was no water . Is. XLIX, 25: indeed even the captivity shall be taken away from the strong man, and what has been taken from the mighty one shall be saved . But if it is understood of the living, thus he despoiled them, namely, of the demons. Lc. XI, 22: but if a stronger one coming upon him overcomes him, he will take away all his armor in which he trusted, and will distribute his spoils . Io. XII, 31: the prince of this world shall be cast out . He says therefore despoiling the principalities and powers , that is, the demons themselves. Eph. ult.: against principalities and powers, against the rulers of this world of darkness , etc. He led forth those saints confidently, as one having authority: into heaven, as regards the dead; and as regards the living, into the kingdom of his glory or of his grace. Or he led forth , that is, led outside, that is, he expelled the principalities from man. Is. LI, 9: put on strength, O arm of the Lord , etc. Openly , that is, by evident judgment, by which it may be known that they were led forth. For formerly the whole world served idols; now it does not. Or openly , that is, in the presence of a multitude of angels, both because he descended to the hell of the saints, and because he ascended into heaven. And this triumphing in himself , that is, in his own power. Phil. III, 21: according to the working by which he is able even to subject all things to himself . Another text has it thus: and stripping himself of the flesh, he made a show of the principalities and powers, triumphing confidently . And it is explained thus: stripping himself of the flesh , that is, of mortality. I Cor. XV, v. 50: flesh and blood shall not possess the kingdom of God , that is, the mortality of carnal corruption. Rom. VI, 9: Christ rising from the dead dies now no more; death shall no longer have dominion over him . II Cor. V, 16: and if we have known Christ according to the flesh, yet now we know him no longer. He made a show , that is, he offered in himself an example, of how they are to be conquered. The rest is not changed.”

“Above he showed that the legal observances were fulfilled in Christ on account of the circumcision fulfilled in him, which is the profession of the legal observances; here he concludes that they are not bound to the ceremonial legal precepts. Now the ceremonial precepts were four, namely sacrifices, sacred things, sacraments, and observances. Sacrifices were offered to God, such as sheep, calves, and the like. Sacred things were such as vessels, and solemn times. Sacraments were three, namely circumcision, the paschal lamb, and the consecration of priests. Observances, however, were those things which pertained to the singular manner of life of the people of Israel, such as foods, garments, and the like. Now some of the aforesaid pertained to certain persons, such as sacrifices, vessels, and other things of this kind; some pertained to all. Of the first he makes no mention, but of those touching the whole people, as now Baptism. He makes mention of the observances, because they abstained from certain foods, Lev. 11:26, as concerning quadrupeds, from those which do not divide the hoof. In drink also, a vessel which did not have a cover was unclean, and whatever was in it. And therefore as to this he says let no one judge you in food, that is, let him not think you condemnable in this, that you use foods or drinks forbidden in the law. Rom. 14:3: he who does not eat, let him not judge him who eats, etc. Likewise he makes mention of the sacred things pertaining to the solemnity of times. Now in the old law there was a continual solemnity, such as the evening and morning sacrifice; and there were others which took place at certain times, and of these: some took place several times in the year, some only once, as the Passover, the Feast of Tabernacles, and Pentecost; but the sabbath and the New Moon more often, because the one was every week, the other once a month. And the reason for this was, because all feasts tend to the honor of God. Now we render honor to God, either on account of something eternal, and thus is the continual sacrifice; or on account of something temporal, and this as to the whole state of men; and thus there are two, namely the benefit of creation, and thus is the sabbath. Ex. 20:8: remember that you keep holy the sabbath day, and the reason is given there: because on the seventh day he rested. And the allegorical reason is, because it signifies the rest of Christ in the sepulcher; and anagogically, the rest of the soul in God. The other is the benefit of propagation and conservation, which also comes about through time. And because the Jews observed times by the moon, therefore he says the feast of the New Moon, that is, of the new moon. There are also other causes, namely of a special deliverance, and thus other solemnities were added on; and therefore he says either in respect of a feast day, or of the New Moon, which occurs each month, or of sabbaths, for each week. And he says of sabbaths, because the sabbath is rest, and these had several sabbaths, namely the seventh day and seven weeks, that is Pentecost, which is in the seventh week from the Passover, which is the beginning of the year, and the seventh month, and the seventh year, in which the remission of debts takes place. Likewise the seventh week of years, that is, in the jubilee. And therefore he says of sabbaths; as if to say: let no one condemn you, because you do not observe these things. And this because they are the shadow of things to come, namely of Christ. And therefore, the truth having come, the shadow ought to cease. But the body is of Christ, that is, the body pertaining to Christ. When someone sees a shadow, he hopes that a body follows. Now the legal observances are the shadow going before Christ, and they prefigured him as to come. And therefore he says body, that is, the truth of the thing belongs to Christ; but the shadow to the law. Then when he says let no one seduce you, etc., he speaks against seducers and deceivers. And first he warns them not to be deceived; second he argues against those deceived, at if then you are dead. Again, first he renders them cautious against seduction; second he shows by what means they are seduced, at willing in humility; third, in what he is lacking, at things which he has not seen. He says therefore let no one seduce you, namely from the truth which I have spoken. Eph. 5:6: let no one seduce you with empty words. For these pseudo-apostles, introducing the legal observances, seduce in humility, because they employed a feigned sanctity. Now sanctity consists in two things, namely in humble conduct of life, and the worship of God. Now these showed a humble manner of life, since it appeared that they did not care for the things of the world. And therefore he says in humility. Ecclus. 19:23: there is one who wickedly humbles himself, and his inward parts are full of deceit. Likewise they said that they preached for the reverence of God. And therefore he says and the religion of angels. For religion, according to Tully, is that which brings worship and ceremony to a certain nature, which they call divine. 2 Tim. 3:5: having indeed the appearance of piety, but denying the power thereof. And according to the Gloss it is read thus: in religion, etc., because by this they intend that they should seem to be angels, that is, messengers of God. Matt. 7:15: beware of false prophets, etc. Or in the religion of angels according to the letter, because the old law was handed down through angels by the hand of a mediator, as is said Gal. 3:19. Hebr. 2:2: for if the word spoken through angels was made firm, etc. And these said that the worship of the law was to be observed because it was handed down through angels. But nevertheless their defect is threefold, namely of knowledge, of righteousness, and of faith. And as to the first he says willing what he has not seen, that is, not understood, to persuade, and always repeating: let no one seduce you. For these did not know for what end the law was given. 1 Tim. 1:7: wishing to be teachers of the law, understanding neither the things they say, nor the things concerning which they affirm. As to the second he says walking in vain, puffed up, although they thus pretend to humility. And he sets down two things, namely that their religion is useless, because they walk in vain, that is, working works which do not profit unto eternal life. Wisd. 3:11: their works are useless. Job 39:16: she has labored in vain, no fear compelling. Likewise, that they pretend a false humility. Whence he says puffed up, etc. There is a difference between the puffed up and the fat; because the fat are full of truth, but the puffed up are empty, yet extended by wind. Those, therefore, who are truly humble, are full; but those who only appear so, being puffed up, are empty. Wisd. 4:19: burst those puffed up ones without a voice. In this sense is understood that saying knowledge puffs up, 1 Cor. 8:1. This wisdom is grievous, namely because it puffs up, not that which is from God. Matt. 16:17: flesh and blood has not revealed it to you, etc. As to the third he says not holding the head, namely Christ through faith. And such a one is deceived, because without Christ he is in darkness. 1 Tim. 6:3: if anyone does not consent to sound words, etc. But why is he the head? He answers, saying: because on him depends the whole good of the body, namely of the Church. For in the natural body there are two goods, namely the compacting of the members, and the growth of the body. And this the Church has from Christ. For from him the whole body depends. Rom. 12:5: we, many, are one body in Christ. And therefore he says joints; for in the body there is a twofold joining of the members, namely according to contact, because the hand is joined to the forearm, this to the chest, and so of the others. The other is the connection or joining of the sinews. And therefore he says joined together and knit together. Thus in the Church there is a joining through faith and knowledge. Eph. 4:5: one Lord, one faith, one Baptism. But this does not suffice, unless there be a connection of charity, and a connection of the sacraments; and therefore he says supplied through joints, because through charity one supplies to another. It grows also through Christ, which grows, namely the body, being thus constructed, into the growth of God, that is, what God works in us. Ps.: blessed is the man whose help is from you; he has disposed ascents in his heart, etc. Or of God, that is, of Christ, who, being God, increases the body, while the Church is increased. Eph. 4:12: for the perfecting of the saints, unto the work of the ministry, unto the building up of the body of Christ, etc. Then when he says if then you are dead, etc., he argues also against those deceived. And first he sets forth the reason of the reproof from the condition of those deceived; second from the condition of the things in which they were deceived, at which all things are. Their condition was freedom, because just as they were dead to sin, so also to the law. Whence they ought not to keep it. He says therefore if then you are dead with Christ, dead to the law, from the elements of the world, that is, from the legal observances, because the Jews served the true God, yet under the elements, but the Gentiles served the elements themselves; why still, the truth being known, as though living in the world, as the Jews do, do you make distinctions, things to be touched and things to be eaten, namely saying: do not touch this, because it is a sin, nor shall you taste of pork and eel, Lev. 11:7 and 11. Then when he says which all things, etc., he shows what sort they are on the part of the legal observances, saying that they are harmful, and vain, and burdensome. Whence he says which all things are unto destruction, because they are deadly after the passion of Christ, for those placing hope in them; but after the time of grace made known, they are simply deadly to all. This I say on account of the opinion of Jerome and Augustine, which is set forth above on Gal. chapter 2. They lead, therefore, unto destruction and unto death. And if it be said: why then do we read the old testament? I say that we read it for testimony, not for use. And therefore he says are unto destruction by the very use, that is, they are not taken up for testimony, but for use. Likewise they are vain, which are supported neither by reason nor by authority. But these are not supported by divine authority, but by human, whence he says according to precepts. But are they not precepts from God? I answer thus: for a time, until the truth should come. Matt. 15:6: you have made void the commandment of God on account of your traditions. Likewise they are not supported by reason, because they are things having a reason of wisdom in superstition; as if to say: they do not have a reason, which lead except to superstition, that is, to a religion beyond measure, and observed outside their own time. And in humility, namely feigned only according to abasement; because he who is freed through Christ from the servitude of the law, ought not to subject himself again to servitude. Gal. 5:1: do not be held again under the yoke of servitude. Nevertheless some things are kept, which, even if not by divine authority, yet by human reason are useful; but this is lacking here. For these things are burdensome, considered in themselves. Now we desire three things, namely rest, honor, and sufficiency, which these legal observances do not have. For the withdrawal of foods is contrary to being satisfied. They also induce labor, on account of the manifold observances. Nor are they for honor, but for much confusion, such as that sprinkling of ashes, and the like. Acts 15:10: this is a burden, which neither we, nor our fathers were able to bear. Not to the sparing of the body, that is, of the Church, not in any honor, that is not unto the honor of God, but unto the satiety of the flesh, that is, unto the fulfilling of carnal desire.”

“Above, the Apostle warned the faithful against those who lead astray; here he instructs them against perversity of morals. And first he sets forth the general teaching; second, the specific teaching, at the words wives, subject. Concerning the first he does two things: first he instructs them about having a right intention of the end; second, about the rightness of human action, at the word mortify. Again the first is divided into two parts: first he sets down the manner of the instruction; second he assigns the reason, at the words for dead. Concerning the first, first he sets down the benefit received; second from this he draws the lesson of the instruction, at the words the things that are above. The benefit is that we have risen with Christ, he rising; but this in two ways: in one way through the hope of bodily resurrection. 1 Cor. 15:12: But if Christ is preached that he rose from the dead, how do some among you say that there is no resurrection of the dead? Likewise, with him rising, we are restored to the life of righteousness. Rom. 4:25: He was handed over on account of our sins, and rose again on account of our justification. As if to say: if with Christ rising, you too have risen. 2 Cor. 4:14: He who raised up the Lord Jesus will also raise us up with Jesus. Then when he says the things that are above, etc., he draws the lesson owed to the end. And first by comparison to the end, namely that one should principally intend the end; second, that one should judge other things according to the end. He says therefore: if you have risen with Christ, seek the things that are above. Matt. 6:33: Seek first the kingdom of God and his righteousness, etc. For this is the end. Ps. 26:4: One thing have I asked of the Lord, etc. And therefore seek this, where Christ sits at the right hand. Mark, last chapter: The Lord Jesus indeed, after he had spoken to them, was taken up into heaven, and sits at the right hand of God. Ps. 109:1: Sit at my right hand. And the right hand is to be understood not as some bodily part, but by way of likeness. For the right hand is the stronger part of man. Christ therefore sits at the right hand because, insofar as he is man, he is in the greater goods of the Father, but insofar as he is God, he is in equality with him. And so let the order be in you: that just as Christ died, and rose, and thus was taken up to the right hand of God, so also you should die to sin, that afterward you may live the life of righteousness, and thus be taken up to glory. Or: we have risen through Christ; but he himself sits there, therefore our desire ought to be toward him. Matt. 24:28: Wherever the body shall be, there also will the eagles be gathered together, etc. Matt. 6:21: Where your treasure is, there also is your heart. Likewise we ought to judge other things according to him. And therefore he says mind the things that are above, etc. He asserts one thing, and denies the other. Now he minds the things that are above who orders his life according to the reasons of things above, and judges all things according to it. James 3:15: This is wisdom descending from above. But he minds the things that are upon the earth who orders and judges all things according to earthly goods, judging them to be the highest goods. Phil. 3:19: and glory in the shame of those who mind earthly things. Then when he says for dead, etc., he sets down the reason for the admonition. And first he recalls a certain death; second he hints at the hiddenness of a certain life, at the words and life; third he teaches the manifestation of this life, at the words but when Christ. For before he forbade one thing, and asserted the other, and now he returns to these two. First thus: do not mind the things that are earthly, because you are dead to an earthly way of life. For one who is dead to this life does not mind the things that belong to this world; so also you, if you are dead with Christ, are dead to the elements of this world. Rom. 6:11: Reckon yourselves indeed to be dead to sin, but living to God. Is. 26:14: Let the dying not live, let the giants not rise again, etc. But when he said reckon, etc., he adds: living. And therefore there is another, hidden life; hence here too he says and your life, etc. And we acquire this life for ourselves through Christ. 1 Pet. 3:18: Christ died for our sins, the just for the unjust, etc. But because this life is through Christ, and Christ is hidden from us, because he is in the glory of God the Father, likewise the life which is given to us through him is hidden, namely where Christ is, in the glory of God the Father. Prov. 3:16: Length of days is in her right hand, and in her left hand riches and glory. Ps. 30:20: How great is the multitude of your sweetness, which you have hidden for those who fear you, etc. Apoc. 2:17: To him who overcomes I will give the hidden manna, etc. Therefore when he says but when Christ, etc., he shows how it is manifested, namely just as Christ also is, because it is said in Ps. 49:3: God shall come manifestly. And therefore he says but when Christ shall appear, your life, because he himself is the author of your life, and because your life consists in love and knowledge of him. Gal. 2:20: I live, now not I, but Christ lives in me. Then you also shall appear. 1 John 3:2: When he shall appear, we shall be like him, namely in glory. Hab. 3:3: He shall come from the south, and the Holy One from mount Pharan, etc. Then when he says mortify therefore, he orders human action. First through the restraint of sins; second through the instruction of good morals, at the words put on. Concerning the first he does two things: first he sets forth the admonition; second he explains its reason, at the words stripping yourselves. Again the first into two: first he forbids the carnal vices, second he assigns the reason, at the words on account of which. Concerning the first he does two things: first he sets down the general prohibition; second he explains it specifically, at the words which are. He says therefore: You ought not to mind the things that are upon the earth, but mortify whatever is earthly, and especially the members which are, etc. This can be explained by way of likeness, because our way of life contains many acts, just as the body contains many members; and in a good way of life, prudence is like a directing eye, while fortitude is like a carrying foot. But in a bad way of life, cunning is like the eye, and obstinacy like the foot. These members, therefore, are to be mortified. Or otherwise: concerning the carnal members of the body he said: you are dead, etc., namely to an earthly way of life. How? And answering, he says mortify, etc. To the extent, therefore, that we die to fault, to that extent we are brought to life through grace. For the life of grace restores us as to the mind, not wholly as to the body, on account of the tinder. Rom. 7:25: I myself with the mind serve the law of God; but with the flesh, the law of sin. And a little before: I see another law in my members warring against the law of my mind, etc. You therefore who are dead as to the mind, mortify the concupiscence in the members, which are upon the earth, insofar as they are upon the earth, and earthly bodies. 1 Cor. 6: I chastise my body and bring it into subjection, etc., that is, by not permitting it to be drawn to carnal things. And therefore he sets down the sins specifically. And first the purely carnal ones; second the intermediate ones, at the words and greed. Among carnal things, concupiscence especially inclines toward lust, where there is a shameful act. And this either according to the nature of the animal — I will not say of reason, because every sin is contrary to reason — and therefore he says fornication. Tob. 4:13: Keep yourself from all fornication, etc. Or against nature, and thus he says uncleanness. Likewise the delight is unclean, hence he says lust. Likewise depraved desire, hence he says evil desire. Second he sets down the intermediate sins; and first greed, whose object is bodily, namely money, and which is completed in a spiritual delight, namely dominion over such things. And therefore it shares something in common with the carnal sins. And he adds which is the service of idols. Eph. 5:5: or covetous, which is the service of idols. But is greed, by its very kind, a species of idolatry, and does the greedy man sin as an idolater? I answer. It must be said: not according to species, but according to likeness, because the greedy man places his life in money. One is an idolater when he shows to some image the honor owed to God. But the greedy man shows to money the honor owed to God, because his whole life is occupied with this. But because the greedy man does not intend to relate himself to money as to God, as the idolater does, therefore it is a lesser sin. Then when he says on account of which the wrath of God comes, he shows the reason why these sins are to be avoided, and it is twofold. One which moves all, and another which moves these in particular. The first is the vengeance of God, because on account of carnal things the wrath comes, that is the vengeance of God, upon the sons of unbelief, that is, the sinners who distrust God, because lust is the daughter of despair, since many out of despair of spiritual things give themselves totally to carnal things. Or unbelief, because as far as it is in itself, it is not to be trusted that they will be corrected, and therefore the wrath of God comes, as in Gen. 6:17 and 7, in the flood, and 18:26 and 19:24, concerning the Sodomites. The other reason is that they themselves were once such. Hence he says in which you also once walked, namely from bad to worse. And he sets down this reason on account of two things: namely, on account of what Peter says in 1 Pet. 4:3: the time past is sufficient to have fulfilled the will of the Gentiles, who walked in lusts, etc.; and because you have found by experience that in these there is no benefit, but confusion. Rom. 6:21: What fruit therefore did you have then in those things of which you are now ashamed?”

“Above, the Apostle admonished the faithful against carnal vices; here he admonishes them against spiritual vices. And first he sets down a universal admonition; second he distinguishes them part by part. He says therefore: "at one time you walked in these," but now "put off," you also, all things — not only carnal things, but all things. 1 Peter 2:1: "putting away all malice, and all guile, and dissimulations, and envies, and detractions," etc. Now he distinguishes the spiritual vices into two: first into sin of the heart; second, of the mouth, there "blasphemy," etc. And first he sets down wrath. For "the wrath of man does not work the justice of God" (James 1:20), and this is to be put off. Second, indignation, which arises from wrath, which is when someone considers another unworthy of the things he has, or unworthy to be compared to another. Isaiah 27:4: "indignation is not mine." Malice, which follows upon these two, namely when someone contrives to bring evil upon his neighbor. James 1:21: "casting away all uncleanness, and abundance of malice, in meekness," etc. Then he sets down the sins pertaining to the sin of the mouth, and there are three kinds of sins of the mouth. For by this sin the disorder of the mind is designated: first in relation to God, and this is blasphemy. Leviticus 24:14: "bring forth the blasphemer outside the camp, and let all who heard lay their hands upon his head, and let the whole people stone him." And thus any blasphemy whatsoever is a mortal sin. But what if it is sudden? I answer: it must be said that if it is sudden, in such a way that he does not perceive that he is blaspheming, he does not sin mortally. But I believe that, however sudden it may be, if nevertheless he perceives that he is uttering words of blasphemy, he sins mortally. Second, he designates the disorder concerning concupiscence, saying "filthy speech out of your mouth." Ephesians 4:29: "let no evil speech proceed out of your mouth," etc. Third, the disorder against one's neighbor, and this is lying. Proverbs 19:5: "he who speaks a lie shall not escape." Then, when he says "stripping off," etc., he shows the reason why the aforesaid vices are to be avoided — namely, because once the old state has been put off, newness ought to be put on. Matthew 9:16: "no one puts a patch of rough cloth on an old garment," etc. And first he sets down the putting off of the old state; second, the taking on of newness, there "and putting on." He says therefore: "put off" — that is, "stripping off," etc. For this grows old through sin. Hebrews 8:13: "but what grows old and decays is near to destruction." This old state draws near to corruption, because sin is the way to corruption. Likewise, through sin virtue and spiritual beauty are lost — and this old state was indeed introduced through the sin of the first parent. Romans 5:12: "for as through one man sin entered into this world, and through sin death, so also death passed through into all men, in whom all sinned." This, then, is "the old man" — that is, the old state of sin. Romans 6:6: "our old man has been crucified together, that the body of sin might be destroyed, that we may no longer serve sin," etc. "Put off, with its deeds." Ephesians 4:22: "put off, as regards your former way of life, the old man, who is corrupted according to the desires of error," etc. The new man is the mind renewed within, because man, before grace, has his interior mind subject to sin, and when he is restored through grace, he has newness. Psalm 102:5: "your youth shall be renewed like the eagle's." Galatians, last chapter, 15: "in Christ Jesus neither circumcision, nor uncircumcision avails anything, but a new creature." The new creature is renewing grace, but still the old state remains in the flesh. But if you follow the judgment of the new man, then you put on the new man; but if you desire according to the desires of the flesh, you put on the old state. Ephesians 4:24: "put on the new man, who is created according to God in justice, and holiness of truth." Then, when he says "and putting on," etc., he describes the new man. And first he shows the manner of the renewal; second, where it is renewed; third, according to what it is renewed. He shows therefore that the interior man, old through ignorance of God, is renewed through faith and the knowledge of God. 2 Corinthians 3:18: "we are transformed into the same image from brightness into brightness, as by the Spirit of the Lord." But where is this renewal? There, namely, where the image of God is — which is not in the powers of the sensitive part, but in the mind. Hence he says "according to the image," that is, the very image of God, which is renewed in us — and this "according to the image of him," namely of God, "who created him." Now he is said to be "newly created," because the rational soul is not by transmission, but created by God. Then, when he says "where there is not," etc., he shows that this renewal is common to all — otherwise it would not pertain to man insofar as he is man. And this is because it is made according to something that belongs to all. Now a fivefold distinction among men falls here: one according to bodily sex, and this he excludes, saying "where there is not male and female," because they do not differ in mind, but according to bodily sex. Second, by nations, and this he excludes, there "Gentile and Jew." For these are of the faithful, those of the unfaithful, and yet both are rational in mind. Romans 3:29: "is he the God of the Jews only? Is he not also of the Gentiles?" Third, according to a fixed and proper rite, because some had the profession of the law, and some did not have this same rite. Romans 10:12: "the same Lord of all," etc. Another, according to language, there "barbarian and Scythian." The Scythian is toward the North, but barbarism denotes strangeness; hence barbarians are as it were strangers. And he is simply a barbarian who is a stranger from man insofar as man, and this is insofar as rational. And therefore those are barbarians who are not ruled by reason and by laws, and therefore barbarians are naturally slaves — and in Christ they do not differ, because even if they do not have civil law, they nevertheless have the law of Christ. Another according to conditions, because some are slaves, some free: but in Christ all are alike. Job 3:19: "small and great are there," etc. Therefore these differences are not in Christ, but "Christ is all, and in all." For there is no circumcision except through Christ, and freedom through Christ; if you are not free, your freedom is Christ. If you are not circumcised, your circumcision is Christ, and so of the others. And "in all," because he gives his benefits to all.”

“Above, the Apostle led the faithful to avoid evils; here he leads them to work good things, and first to the works of particular virtues; second, to the works of the principal virtues that perfect the soul, at the point "above all." And first he recalls their condition; second he adds an enumeration of the virtues, at the point "the bowels of mercy." He says therefore: if you have put on the new man, you ought to put on the parts of the new man, namely the virtues. Rom. 13:12: "Let us cast off therefore the works of darkness, and let us put on the armor of light," with which we are clothed when whatever appears outwardly is adorned with virtues. But with which virtues? Soldiers are clothed one way, priests another. Therefore put on for yourselves fitting garments, as the elect of God, holy. And what he says, "elect," pertains to removal from evil; what he says, "holy," pertains to the gift of grace. 1 Cor. 6:11: "You are washed, but you are sanctified." Lev. 11:44 and 19:2: "Be holy, because I the Lord your God am holy." What he says, "beloved," pertains to the preparation of future glory. John 13:1: "He loved them unto the end," namely of eternal life. And here he describes the garments that protect us in adversity and in prosperity, 2 Cor. 6:7: "through the armor of justice on the right hand and on the left." And first those to be had in prosperity; second those in adversity, at the point "patience." In prosperity we owe something, and, first, to our neighbor, mercy. And therefore he says "the bowels of mercy." Luke 1:78: "through the bowels of the mercy of our God," etc. Phil. 2:1: "if any bowels of commiseration," etc., that is, mercy proceeding from affection. But toward all, consequently, kindness is to be had, which is as it were a good fieriness. For fire melts and makes moist things flow out. If there is good fire in you, it melts whatever moisture you have, and dissolves it. The Holy Spirit produces this. Wis. 1:6: "the spirit of wisdom is kind." Eph. 4:32: "But be kind to one another, merciful," etc. In your heart you ought to have humility. Ecclus. 3:20: "The greater you are, humble yourself in all things," etc. In outward things you ought to have modesty, which sets a measure lest you exceed in prosperity. Phil. 3: "Rejoice in the Lord always, again I say, rejoice; let your modesty be known to all men." In adversity three weapons are to be had: namely patience, which brings it about that the mind, on account of adversities, is not moved away from the love of God and the rectitude of justice. Luke 21:19: "In your patience you shall possess your souls." But because it sometimes happens that someone does not turn away from justice as far as it depends on himself, yet the ways of others are unbearable to him, therefore he says, "bearing with one another." 2 Peter 2:8: "dwelling among them who from day to day tormented the just soul with unjust works." Rom. 15:1: "We who are stronger ought to bear the infirmities of the weak." Third, forgiveness, at the point "and forgiving," etc., that is, sparing. 2 Cor. 2:10: "For what I have forgiven, if I have forgiven anything, I have done it for your sakes in the person of Christ." Now one forgives an injury when he holds no rancor against the offender, nor procures evil against him. But when there is a necessity of punishing, then he is to be punished. And he adds the reason: "as the Lord also has forgiven you." Ecclus. 28:3: "Man keeps anger against man, and does he seek healing from God?" etc. Matt. 18:32: "I forgave you all that debt," etc.; and afterward: "shouldst not thou then also have had compassion on thy fellow servant, even as," etc. Then when he says "above all," etc., he leads on to the principal virtues that perfect the others. And charity is the more principal among the virtues, while wisdom is among the gifts. Charity indeed informs all the virtues, while wisdom directs. First, therefore, he leads to the first; second to the second, at the point "the word of Christ." First he leads to having charity, second to the effects of charity, at the point "and the peace." He says therefore: above all things put on charity, which is greater than all the aforesaid, as is said in 1 Cor. 13:13. "Above all," that is, more than all, because it is the end of all the virtues. 1 Tim. 1:5: "Now the end of the commandment is charity," etc. Or, we ought to have charity above all things, because it is above all other things. 1 Cor. 11: "I show you yet a more excellent way," etc. And this because without it the others avail nothing. And this charity is figured by the seamless tunic, John 19:23. And the reason why it is to be had is added, namely because it is "the bond." According to the Gloss, man is perfected through all the virtues, but charity binds them together to one another, and makes them persevering, and therefore it is called the bond. Or, from its own nature it is a bond, because it is love, which unites the beloved to the lover. Hos. 11:4: "I will draw them with the cords of Adam, with the bonds of charity," etc. But he adds "of perfection," because each thing is perfect when it adheres to its ultimate end, namely God, which charity brings about. Then when he says "and the peace," etc., he admonishes to the acts of charity. And he sets down two acts, namely peace and gratitude, and hints at a third, namely joy. He says therefore: "and the peace of Christ," etc. From charity there straightway arises peace, which is, according to Augustine, the tranquility of order — an order instituted for it by God — which charity brings about. For whoever loves someone agrees with him in will. Ps. 118:165: "Much peace have they that love thy law." Let it exult, because the effect of charity is joy, which follows from peace. Prov. 12:20: "Joy follows those who take counsels of peace." But he does not simply say "peace," because there is a peace of the world, which God did not come to make, but "of Christ," which he made between God and man. Mark 9:49: "Have peace among yourselves"; which he announced, Luke, last chapter: "Jesus stood in the midst of them, and said to them: Peace be to you." And you ought to have it, because you have been called unto this. 1 Cor. 8: "God has called us in peace." And this is what he adds, "in one body," that is, that you may be in one body. Another effect is that you may be grateful; therefore there follows, "and be grateful." Wis. 16:29: "The hope of the unthankful shall melt away as the winter's ice, and shall run off as unprofitable water." Then when he says "the word of Christ," he admonishes to wisdom, and first he teaches the origin of wisdom; second, the use of wisdom, at the point "teaching." For this too, that one may have true wisdom, it is necessary to consider whence it arises. Therefore he says, "the word of Christ." Ecclus. 1:5: "The word of God on high is the fountain of wisdom." Therefore you should draw it from the word of Christ. Deut. 4:6: "This is your wisdom and understanding in the sight of the nations," etc. 1 Cor. 1:30: "who is made unto us wisdom from God," etc. But some do not have the word, and therefore neither wisdom. And therefore he says, "let it dwell." Prov. 3:3: "Bind them about thy neck, and write them upon the tables of thy heart," etc. For some a little of the word of Christ suffices, but the Apostle wants us to have much. And therefore he says, "abundantly." 2 Cor. 9:8: "God is able to make all grace abound in you, that ye, always having all sufficiency in all things, may abound unto every good work." Prov. 2:4: "as if thou didst dig for her as for treasures," etc. And he adds, "in all wisdom," that is, in all things pertaining to the wisdom of Christ you ought to study to know. Acts 20:27: "I have not shunned to declare unto you all the counsel of God." Ecclus. 21:17: "The heart of a fool is like a broken vessel, and it shall hold no wisdom," etc. Now there is a threefold use of this wisdom, namely of instruction, of devotion, and of direction. Instruction is twofold: namely, to know true things. Hence he says, "teaching," as if to say: let it dwell so abundantly in you, that you may be instructed in all things through it. 2 Tim. 3:16: "All Scripture, divinely inspired, is useful for teaching, for reproving," etc. Likewise, to know good things; therefore he says, "and admonishing yourselves," that is, exhorting yourselves to good works. 2 Peter 1:13: "to stir you up by way of admonition," etc. Second, he sets down the use of devotion. Hence he says, "in psalms and hymns." In psalms, which designate the delightfulness of good work. Ps. 148: "Praise him with the voice of exultation," etc. A hymn is praise with a song. Ps. 148:14: "a hymn to all his saints," etc. And "spiritual canticles," etc., because whatever we do, we ought to refer it to spiritual goods, to the eternal promises, and to the reverence of God. And therefore he says, "in your hearts," and not in the lips only. 1 Cor. 14:15: "I will sing with the spirit, I will sing also with the understanding." Isa. 23:13: "This people honors me with the lips, but their heart is far from me." And he adds, "in grace," namely acknowledging the grace of Christ and the benefits of God. Now the canticles of the Church are principally of the heart; but they are also of the mouth, so that the song of the heart may be stirred up, and for the sake of the simple and unlearned. Third, he sets down the use of direction in work, saying, "whatsoever you do," etc., because speech too is a kind of work. 1 Cor. 10:31: "Whether you eat, or drink, or whatever else you do, do all to the glory of God," etc. But against this: either this is a precept, or a counsel: if a precept, then whoever does not do this sins; but one sins venially when he does not do this; therefore whoever sins venially, sins mortally. I respond. Some say that this is a counsel, but this is not true. But it must be said that it is not necessary that all things be referred to God in act, but in habit; for whoever acts against the glory of God and his precepts acts against this precept. But one who sins venially does not act against this precept simply, because although not actually, yet habitually he refers all things to God.”

“Once the general instruction to all has been laid down, here he begins to set down the special instruction. First he gives certain special teachings pertaining to the individual states within the Church; second, certain teachings common to all states with respect to certain conditions, in chapter IV, at "be instant in prayer." The first is divided into three, according to the three bonds from which a household is constituted, according to the Philosopher: of which one is that of husband and wife; the second, of father and son; the other, of master and servant. The second is at "children." The third, at "servants." Each of these is divided into two, according as he admonishes the subjects to obey, and the superiors to command with moderation. He therefore says wives, etc., and he says as is fitting, because this subjection is ordained by divine law. Gen. 3:16: "you shall be under your husband's power, and he shall have dominion over you." 1 Cor. 14:34: "let women keep silence in the churches, for it is not permitted them to speak, but to be subject, as the law also says." And the reason for this is that to rule belongs to reason; but men are stronger in reason, and therefore ought to preside. Likewise he adds in the Lord, because all things ordained to certain ends must be referred finally to God. Then he admonishes the husbands to love them, saying husbands, love your wives, for this is natural, since husband and wife are in a certain way one. Eph. 5:25: "husbands, love your wives," et cetera. And he forbids that they be bitter toward them. Mic. 1:12: "she who dwells in bitterness has grown weak unto good." Eph. 4:31: "let all bitterness, and anger, and indignation, and clamor, and blasphemy be taken away from you, with all malice." Then when he says children, etc., he deals with the second, and says children, obey in all things, namely, those things which are not against God. Heb. 12:9: "we have indeed had the fathers of our flesh for instructors, and we reverenced them," et cetera. But if they should command in matters that are against God, then that saying is to be understood which is said in Lk. 14:26: "if anyone comes to me and does not hate his father and mother," et cetera. And this, because this is well-pleasing to the Lord, that is, according to the law of the Lord, because the law of charity does not remove the law of nature, but perfects it. Now it is a law of nature that the son be subject to the care of the father. Ex. 20:12: "honor your father and your mother," et cetera. Then when he says fathers, do not, etc., he instructs the parents. Eph. 6:4: "and you, fathers, do not provoke your children to wrath," et cetera. And this, lest they become of small spirit, that is, lest they become fainthearted. And the reason for this is that men retain the impression which they had from childhood. Now it is natural that those who are reared in servitude should always be fainthearted. Whence a certain one gives this as the reason why the children of Israel were not led at once into the land of promise: because they had been reared in servitude, and would not have had the boldness to fight against enemies. Is. 35:4: "say to the fainthearted," et cetera. Then when he says servants, obey, he deals with the third; and first he sets down the admonition concerning servants; second he shows the reason, at knowing; third he excludes a doubt, at for he who. Concerning the first he does two things: first he admonishes them to obedience; second he determines the manner of obeying, at not to the eye. He says therefore servants, according to the condition of the flesh, obey in all things, namely those things which are not against God. 1 Pet. 2:18: "not only to the good and gentle, but also to the froward," et cetera. 1 Tim., last chapter: "whoever are under the yoke of servitude, let them esteem their masters worthy of all honor." Then when he says not to the eye, he teaches the manner of obeying. And he shows two manners of obeying: first, that it be simply and without deceit; second he shows that it be willingly. He says therefore not to the eye, namely, only insofar as it can be seen by the master. Eph. 6:6, similarly. And he says as pleasing men, because they serve in this manner only so as to please men. Gal. 1:10: "if I still pleased men, I would not be a servant of Christ." Therefore he adds but in simplicity of heart, etc., that is, without deceit, fearing the Lord, as in Job 1:1: "that man was simple and upright, and fearing God." Prov. 11:3: "the simplicity of the just shall guide them," et cetera. Likewise, willingly; hence he says whatsoever you do, from the heart, that is, readily, work. And this as to the Lord, because he who serves someone on account of the order of justice does this on account of God, from whom this order comes. Rom. 13:2: "he who resists authority resists the ordinance of God." Eph. 6:6: "doing the will of God from the heart, serving with good will, as," et cetera. Then when he says knowing, he shows a twofold reason for this: one on the part of reward, the other on the part of devotion to God. He says therefore: serve readily, because from the Lord you will receive the recompense of an eternal inheritance. Ps. 15:6: "the lines have fallen unto me in goodly places, yea, my inheritance is goodly unto me." Eph. 6:8: "knowing that whatsoever good thing each one shall have done, this he shall receive from the Lord, whether servant or free." For it was the opinion of some that an act of justice is not meritorious, because this seemed to be owed, and it is not meritorious to give someone what is his own. But it must be known that from the fact that you do it willingly, from this you put in something of your own, because it is within your power to will or not to will, and thus it is meritorious. Servants, however, serve their master out of debt, and therefore, that they may have a reward, they do this willingly. But serve them in such a way that you do not withdraw from God. Likewise another reason is that in this way you serve the Lord Christ. Rom. 12:11: "fervent in spirit, to the Lord," et cetera. Then when he says for he who, he removes a doubt. For a servant might say: how shall I serve one who does me wrong? And so he says: it is not yours to avenge yourself, by withholding from him what is his, but await it from him who is able, because he who does wrong, et cetera. 2 Cor. 5:10: "for we must all be made manifest before the judgment seat of Christ, that each may receive the things proper to the body, according to what he has done, whether good or evil." Eph. 6:9: "and there is no respect of persons with God." Acts 10:34: "God is not a respecter of persons." Then when he says masters, he shows how masters should conduct themselves toward servants. And concerning this he does two things: first he gives the teaching; second he renders the reason for it, at knowing. Now a master can burden his servants in two ways: namely, by doing against them what the justice of the law forbids, since according to the laws it is not lawful for a master to be savage toward a servant. Therefore he says what is just. Likewise, if he should exact the whole debt, which Christian gentleness mitigates. Therefore he says and equitable. Job 31:13: "if I have despised to submit," et cetera. Then when he says knowing, etc., the reason is given, because as you conduct yourself toward them, so the Lord toward you. Eph. 6:8: "knowing," et cetera.”

“Above he set down special teachings for each state of man; here he sets down what pertains to all, yet with respect to different persons. And first he shows how they ought to conduct themselves toward others; second, how others ought to conduct themselves toward them, at the place *what concerns me*, etc. Again, the first part is divided into two: first he shows how they ought to conduct themselves toward the apostle himself, their prelate; second, how toward others, especially unbelievers, at the place *in wisdom*. Concerning the first he does two things: first he urges them universally to pray; second, that they pray for him, at the place *praying*. Now prayer ought to have three qualities, namely that it be assiduous, grateful, and watchful. Assiduous — hence he says *being persistent in prayer*, that is, pray with perseverance. 1 Thess. 5:17: *pray without ceasing*, etc. Lk. 18:1: *it is necessary always to pray, and never to lose heart*. Likewise watchful, so that the mind not be weighed down; therefore it is added *watching*. 1 Pet. 4:7: *watch in prayers*, etc. Lk. 6:12: *he spent the night in prayer*, etc. Likewise grateful, that is, in thanksgiving — otherwise one does not merit new benefits, if one were ungrateful for those already received; hence there follows *in thanksgiving*. Phil. 4:6: *with thanksgiving*. 1 Thess. 5:18: *in all things give thanks*. Consequently he asks that they pray for him, saying *praying*, etc., because it is a debt that subjects pray for their prelates, since prelates guard them, and their good is the common good of all. 2 Thess. 3:1: *pray for us, that the word of the Lord may run*, etc. And this, that God may *open a door*, that is, the mouth, through which speech goes forth from the heart, and that God may give the grace of worthily uttering his word. In an opening, moreover, something great is signified. Matt. 5:2: *opening his mouth he taught them*, etc. And therefore he adds *to speak*. 1 Cor. 12:2: *it is the spirit that speaks mysteries*. And these I need, because on account of the word of Christ I suffer tribulations. Therefore it is to be prayed that I may be able to do so freely. 2 Tim. 2:9: *I labor even unto chains*. And in this manner, that he may *make it manifest*, that is, that he may disclose it, etc. There can be three impediments to the word: namely, either on account of fear, and therefore he says *in chains*; or on account of its loftiness, such that the hearers might not be able to understand it, and therefore he says *that I may make it manifest*; or on account of an unfitness of time or manner, and therefore he says *as I ought*. 1 Cor. 3:1: *I could not speak to you as to spiritual men*, etc. Lk. 12:42: *a faithful and prudent steward, whom*, etc. Consequently, when he says *in wisdom*, etc., he shows how they ought to conduct themselves toward outsiders, and first in conduct; second how in speech, at the place *your speech*. He says therefore *walk in wisdom* toward *those who are outside*, that is, unbelievers; *in wisdom*, that is, wisely. Wis. 7:28: *God loves no one except him who dwells with wisdom*, etc. And the reason for this is *redeeming*, etc. One redeems his own vexation when he gives up what is his by right, in order to avoid it. These men were being vexed by them; therefore he wants them to redeem it through wisdom. 1 Pet. 2:12: *having your conduct good among the Gentiles*, etc. Likewise he teaches, second, how they ought to conduct themselves in speaking. And first, that their speech be gracious; hence he says *let your speech always be in grace*. Ecclus. 6:5: *a gracious tongue abounds in a good man*. Second, that it be discreet; hence he says *seasoned with salt*. By salt is understood discretion: for through it every food that is seasoned is made savory, so every action without discretion is unsavory and disordered. Matt. 9: *have salt in yourselves, and have peace among yourselves*. And this *that you may know*, etc.: for one must answer the wise in one way, the foolish in another. Prov. ch. 26:4: *answer not a fool according to his folly, lest you become like him*, etc. 1 Pet. 3:15: *always ready to give satisfaction to everyone who asks you a reason*, etc. Then, when he says *what concerns me*, etc., he shows what others do toward them; and first he shows what those whom he sends to them do toward them; second, what those remaining with the apostle do, at the place *greets*. Now he sends to them a delegate, whom he first describes in three ways: first from love, calling him *most beloved brother*, namely through charity, which makes a man more precious than gold. Is. 13:12: *a man shall be more precious than gold, and a human being more than refined gold*, etc. Likewise from faith, hence he says *faithful in ministry*. 1 Cor. 4:2: *here now it is required among stewards that one be found faithful*. Likewise from humility, hence he says *and fellow servant*, namely in the carrying out of the ministry; but *in the Lord*, because a prelate ought to seek the advantage of those over whom he is set, and the honor of God. But for what purpose is he sent? That he may know the state of his subjects. Gen. 37:14: *go and see whether all things are well with your brothers and the flocks, and bring me word again of what is being done*, etc. 1 Kings ch. 17:18: *you shall visit your brothers to see whether they are doing well, and learn with whom they are placed*. Likewise that he may console. Rom. 1:11: *for I desire to see you, that I may impart to you some spiritual grace to strengthen you*, that is, to be consoled together with you, etc. And the Lord, sent by the Father, came for this purpose. Is. 61:2: *that I might console all who mourn*, etc. Likewise he describes his companionship with Onesimus, *who all the things that are done here*, etc. And your affairs to me, that I may correct them, and mine to you, that you may have an example. Then, when he says *greets*, etc., he shows how they are greeted by those remaining with the apostle, and the text is sufficiently clear. *Concerning whom you have received*, etc. Acts 13:5 it is said that when Paul and Barnabas were traveling together, a certain John Mark joined himself to them in such a way that afterward he departed and later returned again. And Paul indeed was unwilling to receive him, but Barnabas was willing. And therefore Paul withdrew from Barnabas. And on account of this the apostle wrote to the Colossians concerning Mark, that they should not receive him; but now, because he had turned back, he writes that they should receive him: and this is *you have received*, etc. Or, the brother of Barnabas, concerning whom you have received from Barnabas, etc. And *Jesus who is called Justus*, who indeed was a man of holy conduct, and therefore is called Justus. *Who are of the circumcision*, sent to preach the Gospel of Christ. Phil. 1:18: *For what does it matter? Provided that in every way, whether by occasion or by truth, Christ is proclaimed*. And thus he sets down first the Gentiles, second the Jews. *Epaphras, who is from among you*, etc., because he was an Asian. And to this end they greet you, *that you may stand perfect*. Jas. 1:4: *that you may be perfect also*, etc. *Full*, etc., that is, in all things which pertain to the will of God. Likewise he mentions Luke, who was not born of the Jews, as it seems, because he was an Antiochene, a physician by trade, whom he names specially, because he was a man of good authority in the Church on account of the Gospel which he wrote while the apostle was still living. Then he says *greet*, etc., he shows whom they should greet, and first how others of another church; second how those who are of their own, at the place *and that which is of the Laodiceans* — from which it is gathered that he wrote other epistles, namely this one which is mentioned here, that is, to the Laodiceans, and another one to the Corinthians, besides the first and the second: for in the first epistle, ch. 5, he says: *I wrote to you in an epistle, that you should not associate with fornicators*, etc. But there is a twofold reason why they are not in the canon: because their authority was not established, since perhaps they had been corrupted, and had perished in the churches. Or because they contained nothing other than what these do. And *say to Archippus* — this man was their prelate, and he instructs that they admonish him, saying: *see*, etc. 2 Tim. 4:5: *fulfill your ministry*. And indeed he then fulfills his ministry when he does that for which he received it. But it seems that it does not pertain to a subject to admonish a prelate, Ex. 19:24. It must be said that to argue and reproach irreverently is forbidden, but to admonish charitably is permitted, as Paul did Peter, Gal. 2:11. But why did he not write to the prelate? Because the prelate exists for the sake of the Church, and not the reverse. *The salutation*, etc. It was the apostle's custom to have someone else write the whole epistle, but at the end he would put something in his own hand — 2 Thess., last chapter, where he says: *the salutation is by my own hand, Paul's* — the same also here, lest they be deceived. And he says *be mindful*, etc., because he was in chains at Rome: for Jas. 5:10: *take as an example, brothers, the outcome of hardship and of long-suffering and of labor and of patience, the prophets who spoke in the name of the Lord*, etc. Heb., last chapter: *remember your leaders who have spoken to you the word of God, and considering the outcome of their conduct, imitate their faith*. Finally, concluding, he wishes them good, saying *grace*, etc. Jn. 1:17: *grace and truth came through Jesus Christ*: to whom be praise and glory, now and forever. Amen.”