Commentary on Colossians (Super Epistolam ad Colossenses Lectura)

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.