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."