Commentary on Colossians (Super Epistolam ad Colossenses Lectura)

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.