Commentary on Colossians (Super Epistolam ad Colossenses Lectura)

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.