He warns them against the impostures of the philosophers and the Jewish teachers, that would withdraw them from Christ.
He is careful for them, though he vvere neuer vvith them: that they rest in the vvonderful vvisedom vvhich is in Christian religion, and be not caried avvay either vvith Philosophie, to 〈◊〉 Christ and to sacrifice to Angels • or vvith Iudaisme, to receive any 〈…〉 of Moyses lavv.
1For I would have you know what manner of care I have for you and for them that are at Laodicea and whosoever have not seen my face in the flesh:Imperocchè io bramo, che voi sappiate, qual sollecitudine io abbia per voi, e per quegli di Laodicea, e per tutti quegli, che non hanno veduto la faccia mia corporale:FOR I vvil haue you knovv brethren, vvhat maner of care I haue for you and for them that are at Laodicia, and vvhosoeuer haue not seen my face in the flesh:Volo enim vos scire qualem sollicitudinem habeam pro vobis, et pro iis qui sunt Laodiciæ, et quicumque non viderunt faciem meam in carne: 2That their hearts may be comforted, being instructed in charity and unto all riches of fulness of understanding, unto the knowledge of the mystery of God the Father and of Christ Jesus:Perché siano consolati i loro cuori, uniti insieme nella carità, e in tutta l'abbondanza della piena intelligenza, per conoscere il mistero di Dio Padre, e di Cristo Gesù:that their hartes may be comforted, instructed in charitie, & vnto al the riches of the fulnes of vnderstāding, vnto the knovvledge of the mysterie of God the Father of Christ IESVS,ut consolentur corda ipsorum, instructi in caritate, et in omnes divitias plenitudinis intellectus, in agnitionem mysterii Dei Patris et Christi Jesu: 3In whom are hid all the treasures of wisdom and knowledge.In cui sono ascosi tutti i tesori della sapienza, e della scienza.in vvhom be al the treasures of vvisedom and knovvledge hidde.in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. 4Now this I say, that no man may deceive you by loftiness of words.Or io dico questo, affinchè nissuno l'inganni co' sottili discorsi.But this I say that no man deceiue you in loftines of vvordes.Hoc autem dico, ut nemo vos decipiat in sublimitate sermonum. 5For though I be absent in body, yet in spirit I am with you, rejoicing, and beholding your order and the steadfastness of your faith which is in Christ.Imperocché quantunque assente col corpo, sono però con voi con lo spirito: godendo in vedere il vostro buon ordine, e la saldezza della fede vostra in Cristo.For although I be absent in body, yet in spirit I am vvith you: reioycing, & seeing your order, & the constancie of that your faith which is in Christ.Nam etsi corpore absens sum, sed spiritu vobiscum sum: gaudens, et videns ordinem vestrum, et firmamentum ejus, quæ in Christo est, fidei vestræ. 6As therefore you have received Jesus Christ the Lord, walk ye in him:Come adunque riceveste Gesù Cristo per Signore, in lui camminate,Therfore as you haue receiued IESVS Christ our Lord, vvalke in him,Sicut ergo accepistis Jesum Christum Dominum, in ipso ambulate,
7Rooted and built up in him and confirmed in the faith, as also you have learned: abounding in him in thanksgiving.Radicati, ed edificati in lui, e corroborati nella fede (conforme già apparaste) crescendo in essa con rendimenti di grazie.rooted and built in him, and confirmed in the faith, as also you haue learned, abounding in him' in thankesgiuing.radicati, et superædificati in ipso, et confirmati fide, sicut et didicistis, abundantes in illo in gratiarum actione. 8Beware lest any man cheat you by philosophy and vain deceit: according to the tradition of men according to the elements of the world and not according to Christ.Badate, che alcuno non vi seduca per mezzo di filosofia inutile, ed ingannatrice, secondo la tradizione degli uomini, secondo i principj del mondo, e non secondo Cristo:Bevvare lest any man deceiue you • by philosophie, and vaine fallacie: according to the tradition of men, according to the elements of the vvorld, and not according to Christ.Videte ne quis vos decipiat per philosophiam, et inanem fallaciam secundum traditionem hominum, secundum elementa mundi, et non secundum Christum: 9For in him dwelleth all the fulness of the Godhead corporeally.Imperocché in lui abita tutta la pienezza della divinità corporalmente:For in him dvvelleth al the fulnesse of the Godhead corporally:quia in ipso inhabitat omnis plenitudo divinitatis corporaliter: 10And you are filled in him, who is the head of all principality and power.E in lui siete ripieni, il quale è capo di ogni principato, e potestà:and you are in him replenished, vvho is the head in al Principalitie and Povver:et estis in illo repleti, qui est caput omnis principatus et potestatis: 11In whom also you are circumcised with circumcision not made by hand in despoiling of the body of the flesh: but in the circumcision of Christ.In cui siete stati ancor circoncisi con circoncisione non manofatta con la spogliamento del corpo della carne, ma con incirconcisione di Cristo:in vvhom al you are circumcised vvith circumcision not made by hand in spoiling of the body of the flesh, in the circumcision of Christ,in quo et circumcisi estis circumcisione non manu facta in expoliatione corporis carnis, sed in circumcisione Christi: 12Buried with him in baptism: in whom also you are risen again by the faith of the operation of God who hath raised him up from the dead.Sepolti con lui nel battesimo, nel quale siete ancora risuscitati mediante la fede della operazione di Dio, il quale lo risuscitò da morte.buried vvith him in Baptisme: in vvhō also you are risen againe by the faith of the operation of God, vvho raised him vp from the dead.consepulti ei in baptismo, in quo et resurrexistis per fidem operationis Dei, qui suscitavit illum a mortuis.
13And you, when you were dead in your sins and the uncircumcision of your flesh, he hath quickened together with him, forgiving you all offences:E a voi che eravate morti come peccatori, ed incirconcisi nella vostra carne, rendette vita insieme con lui, condonandovi tutti i peccati:And you vvhen you vvere dead in the offenses and the prepuce of your flesh, did he quicken together vvith him: pardoning you al offenses,Et vos cum mortui essetis in delictis, et præputio carnis vestræ, convivificavit cum illo, donans vobis omnia delicta: 14Blotting out the handwriting of the decree that was against us, which was contrary to us. And he hath taken the same out of the way, fastening it to the cross.Scancellato il disfavorevole a noi chirografo del decreto, che era contro di noi, ed ei lo tolse di mezzo, affiggendolo alla croce:vvyping out the hand vvriting of decree' that vvas against vs, vvhich vvas contrarie to vs, and the same he hath taken out of the vvay, fastening it to the crosse:delens quod adversus nos erat chirographum decreti, quod erat contrarium nobis, et ipsum tulit de medio, affigens illud cruci: 15And despoiling the principalities and powers, he hath exposed them confidently in open shew, triumphing over them in himself.E spogliati i principati, e le potestà, gli menò gloriosamente in pubblica mostra, avendo di lor trionfato in se stesso.and spoiling the Principalities and Potestats, hath ledde them confidently in open shevv, triumphing them in him self.et expolians principatus, et potestates traduxit confidenter, palam triumphans illos in semetipso. 16Let no man therefore judge you in meat or in drink or in respect of a festival day or of the new moon or of the sabbaths,Nissuno adunque vi condanni per ragione di cibo, o di bevanda, o rispetto al giorno festivo, o al novilunio, od ai sabati.Let no man therfore iudge you in meate or in drinke, or in part of a festiual day, or of the Nevv-moone, or of Sabboths:Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniæ, aut sabbatorum: 17Which are a shadow of things to come: but the body is of Christ.Le quali cose sono ombra delle future: ma il corpo è di Cristo.vvhich are a shadovv of things to come, but the body Christs.quæ sunt umbra futurorum: corpus autem Christi. 18Let no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh:Nissuno vi supplanti a suo capriccio per via di umiltà col superstizioso culto degli Angeli, ingerendosi in quel, che non vide, vanamente gonfio di carnali suoi pensamenti,Let no man seduce you, vvilling in the humilitie and • religion of Angels, vvalking in the things vvhich he hath not seen, in vaine puffed vp by the sense of his flesh,Nemo vos seducat, volens in humilitate, et religione angelorum, quæ non vidit ambulans, frustra inflatus sensu carnis suæ,
19And not holding the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, groweth into the increase of God.E non attenendosi al capo, da cui tutto il corpo disposto, e compaginato per mezzo dei legamenti, e delle giunture, cresce con augumento, che è di Dio.and • not holding the head, vvhereof the vvhole body by ioyntes and bandes being serued & compacted, grovveth to the increase of God.et non tenens caput, ex quo totum corpus per nexus, et conjunctiones subministratum, et constructum crescit in augmentum Dei. 20If then you be dead with Christ from the elements of this world, why do you yet decree as though living in the world?Se adunque in Cristo siete morti agli elementi di questo mondo, e perché tuttora, quasi viveste nel mondo disputate di riti?If then you be dead vvith Christ, from the elements of this vvorld: • vvhy do you yet decree as liuing in the vvorld?Si ergo mortui estis cum Christo ab elementis hujus mundi: quid adhuc tamquam viventes in mundo decernitis ? 21Touch not: taste not: handle not.(Non mangiate, non gustate, non maneggiate:)Touch not, tast not, 〈◊〉 not:Ne tetigeritis, neque gustaveritis, neque contrectaveritis: 22Which all are unto destruction by the very use, according to the precepts and doctrines of men.Le quali cose tutte per lo stesso uso periscono, secondo i precetti, e le dottrine degli uomini:which things are al vnto destruction by the very vse, according to the precepts and doctrines of men.quæ sunt omnia in interitum ipso usu, secundum præcepta et doctrinas hominum: 23Which things have indeed a shew of wisdom in superstition and humility, and not sparing the body; not in any honour to the filling of the flesh.Le quali cose hanno veramente ragion di sapienza e nel volontario culto, e nella umiltà, e nel non perdonarla al corpo, nel non aver cura di saziare la carne.vvhich are in deede • hauing a shevv of vvisedom in superstition and humilitie, and not to spare the body, not in any honour to the filling of the flesh.quæ sunt rationem quidem habentia sapientiæ in superstitione, et humilitate, et non ad parcendum corpori, non in honore aliquo ad saturitatem carnis.
2:4
Witham
That no man may deceive you.[Ver. 4. Decipiat, paralogizetai, fallaci ratiocinatione.] He means those false teachers and vain philosophers, who deceived them by a sophistical way of reasoning, advancing in this manner their fabulous inventions; it is likely some disciples of Simon the magician. (Witham)
Tirinus
The false teachers whom St. Paul wished to refute, despising the doctrine of the gospel, which appeared too simple and common, affected mysterious discourses, and examined the doctrine of the apostles, according to the maxims and axioms of philosophers. They also denied that Christ was God. (Tirinus)
Haydock
May not this advice be at present applicable to many of our Christian brethren, who are but too often led away by trusting too much to the vain reasonings of man. (Haydock)
2:7
Witham
Rooted and built up in him, who is the head of all, your Redeemer, and author of your salvation, not upon Angels. (Witham)
2:8
Lest any man impose upon you.[Ver. 8. Decipiat, sulagogon, praedam furtive abducens. See St. Chrysostom, log. st. p. 118.] In the Greek, make a prey of you, as thieves that steal things.
Bible de Vence
There were two sorts of false teachers among them; they who mixed vain errors from heathen philosophy with the principles of the Christian religion, and they who had been Jews, and were for making them retain those rites and customs which the Jews had among them, and were only from their private human traditions. (Witham) This alludes to the traditions and observances which the Pharisees had added to the law of Moses, and which Christ had blamed; but which these false apostles wished to introduce amongst the Colossians. The ceremonial laws were the elementary instructions given by God to the world, but we are to attach ourselves to the doctrines of Jesus Christ, from whom alone we expect light and justice, and sanctity. (Bible de Vence)
Witham
According to the rudiments of the world: by which some expound vain fallacies and false maxims of the first kind of teachers; others the Jewish ceremonies, which are called weak and poor elements, or rudiments. (Galatians 4:9.) This is neither to condemn in general the use of philosophy, which St. Augustine commends, and made use of, nor all traditions delivered by the apostles. See 1 Corinthians xi. and 2. Thessalonians 2:14. (Witham)
2:9
Witham
For in him (in Christ) dwelleth all the fulness of the Godhead (of the divinity) corporally.[Ver. 9. In ipso inhabitat omnis plenitudo divinitatis corporaliter, katoikei pan to pleroma tes theotetos somatikos. See St. Chrysostom, log. st. p. 118.] That is, in the person of Christ, the Son of God, really and substantially united to our human nature. Not inhabiting, as in a temple as the Nestorian heretics pretended, nor as by his grace in men's souls, but so as to be personally or hypostatically united to the soul and body of Christ. (Witham)
2:12
Witham
Buried with him in baptism, signified by the ceremony of immersion in baptism. See Romans 6:3. (Witham)
2:14
Witham
Blotting out, etc.[Ver. 14. Chirographum decreti; cheirographon tou dogmatos. In the common Greek copies, tois dogmasi, as Ephesians 2:15.] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Others would have it to signify only the yoke and obligations of the Mosaical law, which could not of itself remit sins, and occasionally made persons greater sinners. This sentence of death (whether we understand the one or the other) Christ took away, fastening it as it were, to the cross, taking it away by his death on the cross. (Witham)
2:15
Witham
And despoiling the principalities and powers; the devil and his infernal spirits. (Witham)
2:16
Witham
Let no man, therefore, judge you in meat or in drink. That is, for not abstaining from meats, called unclean, for drinking out of a cup without a cover, (see Numbers xix.) or for not keeping the Jewish festivals. For these were but shadows, types and figures of future things to be fulfilled in the new law of Christ: but the body is of Christ, (ver. 17.) that is was the body, the truth, the substance signified by these shadows and types. (Witham)
Challoner
He means with regard to the Jewish observations of the distinction of clean and unclean meats; and of their festivals, new moons, and sabbaths; as being no longer obligatory. (Challoner)
St. Augustine
Modern dogmatizers wilfully or ignorantly misapply this text of the apostle, to disprove the fasts and festivals observed in the Catholic Church; but it is evident, as St. Augustine observes, that the apostle is here condemning the legal distinction of clean and unclean meats, and the feasts of the new moon, to which false brethren wanted to subject the Colossians. (St. Augustine, ep. 59. ad Paulin. in solut. quaes. 7.)
2:18
Let no man seduce you.[Ver. 18. Seducat, katabrabeueto. See Mr. Legh's Crit. Sacra.] In the Greek, hinder you from getting the prize.
Willing [Ver. 18. Volens, thelon; religione, threskeia.
Witham
Walking, ambulans, embateuon, superbè se ingerens.] (by their own will) in humility, and religion of Angels, practising a wrong and mistaken humility in regard of the Angels, when you pay them a worship not due to them, pretending them to be the mediators and saviours of mankind, as if they were equal, or greater than Christ, our only Redeemer; walking in things you understand not, these men being deceived by their vain philosophy, and pride of their own imaginations. By this means not holding, (ver. 19.) but having shaken off their only true invisible head, Christ Jesus, who is the head of his Church. It is admitted that these false doctors, among the Colossians, had introduced an undue and superstitious worship of Angels, and gave to them even a greater honour than to Christ. They worshipped them as the creators of the world, as mediators with God, even above Jesus Christ, which St. Paul here expresseth by these words, not holding the head. These seem to have been some disciples of Simon [the magician], and their heresies continued in some churches of Asia even to the fourth age [fourth century A.D.], as we may find by a canon of the council of Laodicea. But there is nothing here nor in that council against a due, that is an inferior honour and veneration, nothing like a divine honour, nor injurious to Christ, our chief mediator and only Redeemer, which the Church, from the first ages [first centuries A.D.], paid to saints and Angels. We do not ask grace, we do not offer up sacrifice, we hope not for salvation, but from God only, from Christ, God and man. (Witham)
Challoner
Willing, etc. That is, by a self-willed, self-invented, superstitious worship, falsely pretending humility, but really proceeding from pride. Such was the worship that many of the philosophers (against whom St. Paul speaks, ver. 8.) paid to Angels or demons, by sacrificing to them, as carriers of intelligence betwixt God and man; pretending humility in so doing, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ; who is the head both of Angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon and Menander, to the Angels, whom they believed to be the makers and lords of this lower world. This is certain, that they whom the apostle here condemns, did not hold the head, (ver. 19.) that is, Jesus Christ, and his mediatorship; and therefore what he writes here no ways touches the Catholic doctrine and practice, of desiring our good Angels to pray to God for us, through Jesus Christ. St. Jerome, (Epist. ad Algas) understands by the religion or service of Angels, the Jewish religion given by Angels; and shews all that is here said to be directed against the Jewish teachers, who sought to subject the new Christians to the observances of the Mosaic law. (Challoner)
Calmet
Walking in the things which he hath not seen. These false teachers pretended to know the number and names of the Angels, and how to distribute them into different orders and classes, with as much precision as if they had walked through heaven. Instead of following the revelation of the holy Spirit in the gospel, they followed their own spirit, boasting of what it was impossible for them to know. (Calmet)
Bible de Vence
But let no one snatch from you the glory of heaven, which should be the reward of your career, and the recompense of your fidelity, deceiving you by an outward show of false piety and affected humility. (Bible de Vence)
2:20
St. Jerome
If then you be dead with Christ, or if you be not of this world, why do you act as if you were in it? practising the ceremonies of the law, as if you still expected Christ; all which are hurtful to you. (St. Jerome)
Bible de Vence
In your baptism you died with Jesus Christ to all legal observances, and should not therefore suffer any carnal laws to be imposed upon you, as if you were still living in this first state of the world. (Bible de Vence)
Grotius
These things have an appearance of humility, if you abstain from them through mortification, and not through any necessity, as if they were unclean. But if we look upon them, and reject them as impure, and despise those who do not follow our example, then these things, so far from being useful, become prejudicial. (Grotius)
Witham
Why do you yet decree[Ver. 20. Quid adhuc decernitis, dogmatizesthe.] in this manner? (Witham)
2:21
Witham
Touch not, etc. That is, why do you permit yourselves to be taught in this manner by those Jewish doctors: why do you touch or eat this, lest you be unclean? such superstitious observations, now at least, when there is no necessity nor obligation for you to observe them, tend to destruction, etc. (Witham)
Challoner
The meaning is, that Christians should not subject themselves, either to the ordinances of the old law, forbidding touching or tasting things unclean: or to the superstitious invention of heretics, imposing such restraints, under pretence of wisdom, humility, or mortification. (Challoner)
2:23
Which things have indeed, (as such masters teach you) a shew of wisdom, in their nice superstitious ways, joined by some of them with extraordinary abstinences, and severities practised on the body in fasting, which they observe, without any honour or regard, even not to the satiating of the flesh; that is according to the common expression, with such an excess, as not to allow the body[Ver. 23. Et non ad parcendum corpori, kai apheidia somatos, et in non parcentia corporis, vel in crudelitate erga corpus.
Witham
Non in honore ad saturitatem, ouk en time pros plesmonen.] what is sufficient or necessary to support nature, that a man may be able to labour and comply with his duties; but here is nothing against discreet fasting, and self-denials, so much recommended in the holy Scriptures. (Witham)
2:16
In meat, etc.... He means with regard to the Jewish observations of the distinction of clean and unclean meats; and of their festivals, new moons, and sabbaths, as being no longer obligatory.
2:18
Willing, etc.... That is, by a self willed, self invented, superstitious worship, falsely pretending humility, but really proceeding from pride. Such was the worship, that many of the philosophers (against whom St. Paul speaks, ver. 8) paid to angels or demons, by sacrificing to them, as carriers of intelligence betwixt God and men; pretending humility in so doing, as if God was too great to be addressed by men; and setting aside the mediatorship of Jesus Christ, who is the head both of angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon and Menander, to the angels, whom they believed to be makers and lords of this lower world. This is certain, that they whom the apostle here condemns, did not hold the head, (ver. 19,) that is, Jesus Christ, and his mediatorship; and therefore what he writes here no way touches the Catholic doctrine and practice, of desiring our good angels to pray to God for us, through Jesus Christ. St. Jerome [Epist. ad Algas.] understands by the religion or service of angels, the Jewish teachers, who sought to subject the new Christians to the observance of the Mosaic law.
2:21
Touch not, etc.... The meaning is, that Christians should not subject themselves, either to the ordinances of the old law, forbidding touching or tasting things unclean; or to the superstitious invention of heretics, imposing such restraints, under pretence of wisdom, humility, or mortification.
2:4
Heretikes do most commonly deceiue the people with eloquēce namely such as haue it by the gift of nature, as the Heretikes of al ages had, & lightly al seditious persons, vvhich dravv the vulgar sort to sedition by the allurement of their tongue. Nothing (saith S. Hierom. ep. 2. ad Nepotian.) is so easie as vvith volubilitie of tongue to deceiue the vnlearned multitude, which whatsoeuer it vnderstandeth not, doth the more admire and wonder at the same. The Apostle here calleth it, 〈Greek〉, persuasible speache.
2:7
in it
2:8
8. By Philosophie.] Philosophie and other humane sciences hovv profitable or hurtful to the Church of God. Philosophie and al humane science, so long as they be subiect and obedient to Christ (as they be in the Schooles of Christian Catholike men) be not forbidden, but are greatly commended and be very profitable in the Church of God. Othervvise vvhere secular learning is made the rule of religion and commaundeth •aith, there it is pernicious and the cause of al heresie and infidelitie. for the vvhich. S. Hierom and before him Tertullan call Philosophers, the Patriarkes of Heretikes. and declare that al the old heresies rose onely by to much admiring of prophane Philosophie. Hiero. ad C•esiph. cont. 〈◊〉. c. 1. Tertul. de praser. & cont. Hermeg. & cont. Marcio. li. 5. And so do these nevv sectes no doubt in many things. for, other arguments haue they none against the presence of Christ in the B. Sacrament but such as they borovv of Aristotle and his like, The Protestants abuse Philosophie against the B. Sacrament. concerning quantitie, accidents, place, position, dimensions, senses, sight, tast, and other straites of reason, to vvhich they bring Christes mysteries. Al Philosophical arguments therfore against any article of our faith be here condemned as deceitful, and are called also here, the tradition of men, and the elements of the vvorld. The better to resist vvhich fallacies and traditions of Heathen men, the School learning is necessarie, vvhich keepeth Philosophie in avve and order of faith, and vseth the same to vvithstand the Philosophical and sophistical deceites of the Heretikes and Heathen. Schoole learning. So the great Philosophers S. Denys, S. Augustine, Clemens Alexandrinus. Iustine, Lactantius and the rest. vsed the same to the great honour of God and benefite of the Church. So came S. Cyprian, S. Ambrose, S. Hierom, and the Greeke fathers, furnished vvith al secular learning vnto the studie of Diuinitie, vvherof see S. Hierom ep. 84 ad Magnum Oraetorem.
2:12
Concordance Eph. 2, 1.
2:14
by decrees
2:15
〈Greek〉,
2:16
16. In meate.] The Protestants vvilfully or ignorantly applie al these kindes of forbearing meates, Aug. ep. 59. ad Paulinum in solut. 7. quast. to the Christian fastes: but it is by the circunstance of the text plaine (at S Augustine also teacheth) that the Iudaical obseruation and distinction of certaine cleane and vncleane meates is forbidden to the Colossians, Scriptures abused by the Protestants against Christian fasting & holydaies. vvho vvere in danger to be seduced by certaine Ievves, vnder pretence of holines to keepe the Lavv touching meates and festiuities and other like, vvhich the Apostle shevveth vvere onely shadovves of things to come: vvhich things are come, and therfore the said shadovves to cease. Vvhere he nameth the Sabboths and feastes of the nevv moone, that no man neede to doubt but that he speaketh onely of the Ievvish daies and kindes of fastes and feastes, and not of Christian holidaies or fasting daies at all.
2:18
18. Religion of Angels.] By the like false application of this text as of the other before, the Heretikes abuse it against the inuncation or honour of Angels vsed in the Catholike Church, vvhere the Apostle noteth the vvicked doctrine of Simon Magus and others (See S. Chrys. ho. 7 in hun• locum. and Epiph. har. 21.) vvho taught. Angels to be our mediators and not Christ, non tenens caput. not holding the head, as the Apostle here speaketh, & prescribed sacrifices to be offered vnto them, meaning indifferently as vvel the il Angels as the good. Vvhich doctrine the said Heretike had of Plato, vvho taught, that spirites (vvhich he calleth damones) vvere to be honoured as mediators next to God. Against vvhich S. Augustine disputeth li. 8. 9. & 10 de ciuit. as the condemneth also the same vndue vvorship li. 10 Confess. cap. 42. S. Hierom (q. 10 ad Algasiam) expoundeth this also of il spirites or diuels, S. Paules place cōcerning religion of Angels, explicated: and that the Protestants vvickedly abuse it against the due honour & inuocation of Angels. vvhom he proueth (out of S. Steuens sermon Act. 7) that the Ievves did vvorship, auouching that they serue them still, so many of them and so often as they obserue the Lavv. Of vvhich idolatrie also to Angels Theodorete speaketh vpon this place, declaring that the Ievves defended their superstition tovvardes Angels by that, that the Lavv vvas giuen by them, deceitfully at once inducing the Colossiās, both to keepe the lavv, & to honouring of the Angels as the giuers of the same. Vvhereby diuers of the faithful vvere so seduced, that they forsooke Christ and his Church and seruice, and committed idolatrie to the said Angels. Against vvhich abominations the Councel of Laodicia Cap. 35 tooke order, accursing all that forsooke our Sauiour and committed idolatrie to Angels, and contemning Christ, kept conuenticles in the name of spirites and Idols. of vvhich kinde of vvorship of Angels and Diuels see Clemens Alexand. Strom. 3. Tertulliā (li. 5. cont. Marcion.) expoundeth this place of the false teachers that feined them selues to haue reuelatiō of Angels, that the Lavv should be kept touching differēce of cleane & vncleane meates. Vvhich is very agreable to that in the Epistle to Timothee, vvhere S. Paul calleth abstaining from meates after the Ievvish or heretical maner, 〈Greek〉. 4, 1. the doctrine of Diuels: vvhereof see more in the annotation vpon that place. Haimo a godly aūcient vvriter, vpon this place, saith further, that some Philosophers of the Gentils and some of the Ievves also taught, that there vvere foure Angels Presidents of the foure elements of mans body, and that in feined hypocrisie (vvhich the Apostle here calleth humilitie) they pretended to vvorship by sacrifice the said Angels. Theophylacte expoundeth this feined humilitie, of certaine Heretikes, that pretending the mediatorship to be a derogation to Christs maiestie, vvorshipped Angels as the only mediators, Al vvhich vve set dovvne vvith more diligēce, that the Heretikes may be ashamed to abuse this place against the du• reuerence and respect or praiers made to the holy Angels. Vvhom the Scriptures record so often to offer our praiers vp to God, and to haue been lavvfully reuerenced of the Patriarkes, neuer as gods. but as Gods ministers and messengers, Iosu. 5, 14. Tob. 12, 12. Gen. 48, 16. Angelus qui •ruit m•. 1 Tim. 5, 21. And that they may be praied vnto, & can helpe & heare vs, see S. Hierom in cap. 10 Danielis. S. Ambrose in Psal. 118. ser 1. S. Augustine li. 10 de ciuit. Dei c. 12. Bede li. 4 in Cantica c. 24.
That is, wilful or selfwilled in voluntarie religiō. for that is, 〈Greek〉, whereof commeth the word folowing 〈Greek〉, Superstitiō. v. 23. See Annot. v. 2•.
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19. Not holding the head.] Because he hath much a do vvith such false preachers as taught the people to preferre the Angels vvhich gaue the Lavv, or other vvhatsoeuer, before Christ: in this Epistle, and to the Ephesians, he often affirmeth Christ to be our head, yea and to be exalted far aboue al creatures, Angels, Potestats, Principalities, or vvhatsoeuer.
〈Greek〉. That is, taking subministration of spiritual life and nourishment by grace from Christ the head.
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20. Why doe you.) A maruelous impudent translation of these vvordes in the English Bibles thus, Heretical translation. Why are you burdened vvith traditions? Vvhere as the Greeke hath not that signification: 〈Greek〉 but to make the name of Tradition odious, here they put it of purpose, not being in the Greeke: and in other place where Traditions are cōmended (1 Cor. 11. and 2 Thes. 2.) and where the Greeke is so most flatly (〈Greek〉) there they translate it, Instructions, ordinances•punc; &c.
〈Greek〉.
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21. Touch not.] Scripture abused against the Churches fastes. The Heretikes (as before and alvvaies) very vainely alleage this against the Catholike fastings: vvhen it is most cleere that the Apostle reprehendeth the foresaid false teachers that though to make the Christians subiect to the obseruation of the ceremonies of the old Lavv, of not eating hogges, conies, hares flesh•punc; and such like, not to touch a dead corps nor any place vvhere a vvomā in her floures had sittē, & other infinite doctrines of touching, tasting, vvashing, eating, and the rest, either commaunded to the old people by God, or (as many things vvere) voluntarily taken vp by them selues, sometime cleane against Gods ordinance, and often friuolous and superstitious. Vvhich sort as Christ in the Gospel, so here S. Paul calleth the precepts and doctrines of men, and superstition, and (as the Greeke vvord signifieth) 〈Greek〉 voluntarie vvorship, that is inuented by Heretikes of their ovvne head vvithout the vvarrant of Christ in the Scriptures, or the Holy Ghost in the Church, or any lavvful authoritie of such vvhom Christ commaundeth vs to obey. Against such Sect-Maisters therfore as vvould haue yoked the faithful againe vvith the Ievvish or Heretical fastes of Simon Magus and the like, S. Paul speaketh, and not of the Churches fastes or doctrines.
2:23
23. Hauing a shevv.] Againe the Heretikes of our time obiect, that these foresaid false teachers pretended holines, The hypocr⸢ite⸣ cal abstinēce of old Heretikes, maketh nothīg against true and sincere fasting, but cōmendeth it. vvisedom, and chastisement of their bodies (for so S. Paul saith) by forbidding certaine meates according to the Ievves obseruation, euen as the Catholikes do. It is true they did so, and so do most vices imitate vertues. for if chastising of mens bodies and repressing their concupiscences and lustes vvere not godly, and if abstinence from some meates vvere not laudably and profitably vsed in the Church for the same purpose, no Heretikes (to induce the abolished obseruations and differences of meates of the Ievves, or the condemnation of certaine meates and creatures as abominable according to others) vvould haue falsely pretented the chastisement of their flesh, or made other shevv of vvisedom and pietie, to found their vnlavvful Heretical or Iudaical superstition concerning the same. The Catholike Church & her children, by the example of Christ, S. Iohn Baptist, the Apostles and other blessed men, do that lavvfully, godly, religiously, and sincerly in deede to the end aforesaid, 1 Cor. 9, 27. 2 Cor. 11, 27. vvhich these false Apostles onely pretended to do. So S. Paul did chastise his body in deede, by vvatching, •asting, and many other afflictions, and that vvas lavvful and vvas true vvisedom and pietie in deede. The foresaid Heretikes not so, but to induce the Colossians to Iudaisme and other abominable errors, did but pretend these things in hypocrisie.
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St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… 14 .) And to the Philippians, “For what is my hope, or joy, or crown of rejoicing? are not even ye?” and he said that he bare them about in his heart, and in his bonds. ( Philip. i. 7 .) And to the Colossians, “But I would that ye knew greatly I strive for you, and for as many as have not seen my face in the flesh; that your hearts might be comforted.” (
St John Chrysostom † AD 407 Homilies on Colossians 1
But he had not seen either these people, or the Romans, or the Hebrews, when he wrote to them. That this is true of the others, he shows in many places; with regard to the Colossians, hear him saying, “And as many as have not seen my face in the flesh” (
St John Chrysostom † AD 407 Homilies on Colossians 5
Chap. ii. v. 1 . “For I would have you know how greatly I strive for you, and for them at Laodicea.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.19
… that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God which is Christ Jesus: in whom are hid all the treasures of wisdom and knowledge.”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.62
62. Moreover Paul, the teacher of the Gentiles, forestalls the impious falsehood, that the Only-begotten God was partially nescient. Listen to his words, Being instructed in love, unto all riches of the fulness of understanding, unto knowledge of the mystery of God, even Christ, in Whom are all the treasures of wisdom and knowledge hidden
St John Chrysostom † AD 407 Homilies on Colossians 5
Ver. 2, 3 . “That their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God the Father, and of Christ: in whom are all the treasures of wisdom and knowledge hidden.”
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Origen † AD 254 Origen's Commentary on Matthew 10.5
… for great and varied is the planting of the words in the whole Scripture; but the treasure hidden in the field is the thoughts concealed and lying under that which is manifest, “of wisdom hidden in a mystery,” “even Christ, in whom are all the treasures of wisdom and knowledge hidden.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.67
67. We can now understand why He said that He knew not the day. If we believe Him to have been really ignorant, we contradict the Apostle, who says, In Whom are all the treasures of wisdom and knowledge hidden
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… If they conceive that God doth at all beget, it were surely better and more religious to say that He is the begetter of One Word, who is the fulness of His Godhead, in whom are hidden the treasures of all knowledge
St Basil the Great † AD 379 De Spiritu Sancto 8
… And are we to suppose that the wisdom of God, the Maker of all creation, He who is eternally perfect, who is wise, without a teacher, the Power of God, “in whom are hid all the treasures of wisdom and knowledge,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.1.2
2. What reason, indeed, is there to wonder, if by their worldly wisdom men failed to comprehend the mystery of God the Father and the Lord Jesus Christ, in Whom all the treasures of wisdom and knowledge are hidden,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
… The name of “Son” embraces both natures. For He is also called Son of Man, so that in the ignorance attached to the assumption of our nature, He seems not to have known the day of the judgment to come. For how could the Son of God be ignorant of the day, seeing that the treasures of the wisdom and knowledge of God are hidden in Him?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… and yet His substance is much greater than the days, even infinitely greater. How then, while assigning to yourselves the greater things, do you not allow even the less to the Son, “in whom are hid all the treasures of wisdom and knowledge.”
St Augustine of Hippo † AD 430 The Confessions 10.43
… teach me, and heal me. Thine only Son—He “in whom are hid all the treasures of wisdom and knowledge”
St Augustine of Hippo † AD 430 The Confessions 11.2
… I beseech Thee through Him, who sitteth at Thy right hand, and “maketh intercession for us,” “in whom are hid all treasures of wisdom and knowledge.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.1.3
… whereto not having yet attained, we are to be nourished by faith, and led by such ways as are more suited to our capacity, that we may be rendered apt and able to comprehend it. And hence the Apostle says, that “in Christ indeed are hid all the treasures of wisdom and knowledge;”
St Augustine of Hippo † AD 430 Of Holy Virginity 35
… to learn what of Thee, come we to Thee? “For that I am meek,” saith He, “and lowly of heart.” Is it to this that all the treasures of wisdom and knowledge hidden in Thee
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… Now trial is twofold; either in the hope of obtaining some temporal advantage, or in the terror of losing it. And especially must we be on our guard, lest, when striving after wisdom, which can be found in Christ alone, in whom are hid all the treasures of wisdom and knowledge;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.5
… for as the same Apostle saith, “In Him are hid all the treasures of wisdom and knowledge;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.7
… But if we have reached the pathway of faith, let us keep to it with all constancy: let it be our guide to the chamber of the King, in whom are hid all the treasures of wisdom and knowledge.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.2
… Invited art thou, what thou seest not to believe, lest when thou see, thou be put to the blush. “Understand then upon the needy and poor One,” that is, Christ: understand in Him the hidden riches, whom poor thou seest. “In Him are hid all the treasures of wisdom and knowledge.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.19
… Though for our sake this God of gods deigned even to hunger. He came to hunger, and to fill; He came to thirst, and give drink; He came to be clothed with mortality, and to clothe with immortality; He came poor, to make rich. For He lost not His riches by taking to Him our poverty, for, “In him are all the treasures of wisdom and knowledge hidden.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.12
… These two things which to you I am about to say not of myself to you I say, but what things I have heard I say. “Once hath God spoken:” One Word hath He, the Only-begotten God. In that Word are all things, because by the Word were made all things. One Word hath He, “in whom all the treasures of wisdom and knowledge are hidden.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.2
13. “I have had as great delight in the way Thy testimonies, as in all manner of riches” ( ver. 14 ). We understand that there is no more speedy, no more sure, no shorter, no higher way of the testimonies of God than Christ, “in whom are hid all the treasures of wisdom and knowledge.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 136.8
… And because they abide with unshaken belief upon the baptism they have received, therefore it is said, “He laid out the earth above the waters.” Further, since it is written of our Lord Jesus Christ, that “in Him are hid all the treasures of wisdom and knowledge,”
John Cassian † AD 435 The Conferences of John Cassian 14.16
… and certainly this people does not possess it to whom it is said: “Hear, O, foolish people, thou who hast no heart: ye who having eyes see not, and having ears, hear not.” And again: “Because thou hast rejected knowledge, I also will reject thee from acting as My priest.” For as it is said that in Christ “all the treasures of wisdom and knowledge are hid,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.21
… Those, then, who say that He is a servant divide the one Christ into two, just as Nestorius did. But we declare Him to be Master and Lord of all creation, the one Christ, at once God and man, and all-knowing. For in Him are all the treasures of wisdom and knowledge, the hidden treasures
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… and it has seemed good to Thee, by means of our Lord and Creator, to fashion us again unto immortality; and Thou hast graciously given unto us a return to Paradise by means of Him who separated us from the joys of Paradise; and by means of Him who hath power to forgive sins Thou hast blotted out the handwriting which was against us.
St John Chrysostom † AD 407 Homilies on Colossians 5
Ver. 4 . “This I say, that no one may delude you with persuasiveness of speech.”
St John Chrysostom † AD 407 Homilies on Colossians 7
Having first said darkly, “Take heed lest there shall be any one that maketh spoil of you after the tradition of men” ( ver. 8 .); and again, further back, “This, I say, that no one may delude you with persuasiveness of speech” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… the wise servants of the Lord, who have truly put on the man which is created in God , have received gospel words, and reckon as a general commandment that given to Timothy, which saith, ‘Be thou an example to the believers in word, in conversation, in love, in faith, in purity .’ So well do they keep the Feast, that even the unbelievers, seeing their order
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… and may He grant to all of you to believe on Him who rose again, and to look for Him who is gone up, and is to come again, (to come, but not from the earth; for be on your guard, O man, because of the deceivers who are to come;) Who sitteth on high, and is here present together with us, beholding the order of each, and the steadfastness of his faith
St John Chrysostom † AD 407 Homilies on Colossians 5
Ver. 5 . “For though I am absent in the flesh, yet am I with you in the spirit.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 30
… For the “speaking of earth” means nothing else than this, “My things are little and low and poor compared with His, and such as it was probable that an earthly nature would receive. In Him ‘are hid all the treasures of wisdom.’” (
St Jerome † AD 420 The Letters of St. Jerome 5.1
… And the reading of it rekindles in my mind so keen a desire to set out for Jerusalem that I am almost ready to violate my monastic vow in order to gratify my affection. Wishing to do the best I can, as I cannot come in person I send you a letter instead; and thus, though absent in the body, I come to you in love and in spirit.
St Jerome † AD 420 The Letters of St. Jerome 44
When absent in body we are wont to converse together in spirit.
St Augustine of Hippo † AD 430 The Confessions 12.16
… and will myself enter into my chamber, and sing there unto Thee songs of love,—groaning with groaning unutterable in my pilgrimage, and remembering Jerusalem, with heart raised up towards it,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 1.3
… Semi-Christianity may be imperfect without being false. So, then, if the faith of those whom you try to mislead is imperfect, would it not be better to supply what is lacking than to rob them of what they have? It was to imperfect Christians that the apostle wrote, "joying and beholding your conversation," and "the deficiency in your faith in Christ."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.8
… See, I am here; I have not fled. Thou hast fled, because thou hast been silent; thou hast been silent, because thou hast been afraid. The flight of the mind is fear. Thou stoodest with thy body, thou fleddest in thy spirit, which was not the conduct of him who said, “Though I be absent in the flesh, yet am I with you in the spirit.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.5
… Accordingly in his Epistle to the Colossians he says: “And though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and that which is lacking in your faith in Christ.”
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Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 35
… rooted and built up in Him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any one spoil you through philosophy and vain deceit, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fulness of the Godhead.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.5
… “A plain one,” says he, “which none can gainsay.” With what security, brethren, do you hear all this, because ye are believers! Attend, dearly beloved, and see what wholesome advice the Apostle gives, who says, “As ye have therefore received Christ Jesus our Lord, so walk ye in Him, rooted and built up in Him, and established in the faith;”
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Tertullian † AD 220 A Treatise on the Soul 3
… The apostle, so far back as his own time, foresaw, indeed, that philosophy would do violent injury to the truth.
Tertullian † AD 220 The Prescription Against Heretics 7
… Writing to the Colossians, he says, “See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.”
Tertullian † AD 220 The Five Books Against Marcion 5.19
… When, again, he warns them to “beware of subtle words and philosophy,” as being “a vain deceit,” such as is “after the rudiments of the world” (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and “the tradition of men,” subtle in their speech and their philosophy),
St Hippolytus † AD 235 The Refutation of All Heresies 9.1
… For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 11
Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: “Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit.
Origen † AD 254 Origen Against Celsus i.pref.5
… “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.16
16. The principle of the philosophers and stoics is different, dearest brother, who say that all sins are equal, and that a grave man ought not easily to be moved. But there is a wide difference between Christians and philosophers. And when the apostle says, “Beware, lest any man spoil you through philosophy and vain deceit,”
St Cyprian of Carthage † AD 258 On the Advantage of Patience 2
… the blessed Apostle Paul, filled with the Holy Spirit, and sent forth for the calling and training of the heathen, bears witness and instructs us, saying, “See that no man despoil you through philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ, because in Him dwelleth all the fulness of divinity.”
St Gregory Thaumaturgus † AD 270 The Oration and Panegyric Addressed to Origen 14
… And accordingly, no one of the ancients has ever induced any one of the moderns, or those of the Peripatetic school, to turn to his way of thinking, and adopt his method of philosophizing; and, on the other hand, none of the moderns has imposed his notions upon those of the ancient school. Nor, in short, has any one done so with any other.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.13
… and He hath taken it out of the way, nailing it to the Cross; and having put off the flesh He made a show of powers openly, triumphing over them through confidence in Himself
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.53
… for in Him dwelleth the fulness of Godhead bodily
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.1
… and we came to the passage in the teaching of the Apostle, where he says, Take heed lest there shall be any one that leadeth you astray through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ; for in Him dwelleth all the fulness of the Godhead bodily
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.8
… could contain Him, for he writes, Take heed, lest there shall be any one that leadeth you astray through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Jesus Christ, for in Him dwelleth all the fulness of the Godhead bodily, and in Him ye are made full, Who is the head of all principalities and powers
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.20
20. But the blessed Apostle Paul, taking precaution against this, as we have often shewn, warned us to be on our guard, saying: Take heed lest any man spoil you through philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ, in Whom dwelleth all the fulness of the Godhead bodily
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.2
… For what profit is it, to know well the doctrines concerning God, and yet to be a vile fornicator? And again, what profit is it, to be nobly temperate, and an impious blasphemer? A most precious possession therefore is the knowledge of doctrines: also there is need of a wakeful soul, since there are many that make spoil through philosophy and vain deceit
St Gregory of Nyssa † AD 395 On the Making of Man 25.13
… Shall we not bid farewell to those who pervert our simple faith by “philosophy and vain deceit
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… For when he is writing to the Colossians, it is with great earnestness that he forbids it, saying, “Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the elements of the world, and not after Christ.” (
St John Chrysostom † AD 407 Homilies on Colossians 6
Ver. 8 . “Take heed lest there shall be any one that maketh spoil of you.”
St John Chrysostom † AD 407 Homilies on Colossians 7
Having first said darkly, “Take heed lest there shall be any one that maketh spoil of you after the tradition of men” (
St John Chrysostom † AD 407 Homilies on Colossians 12
… for it is not reasonable to talk to the disciples about the teacher. But to stop their mouths, he writes thus to them; “Say to Archippus,” he saith, “Take heed.” This word is everywhere used to alarm; as when he saith, “Take heed of dogs.” ( Philip. iii. 2 .) “Take heed lest there shall be any one that maketh spoil of you.” (
St Augustine of Hippo † AD 430 The Confessions 3.4
… There is also disclosed that most salutary admonition of Thy Spirit, by Thy good and pious servant: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: for in Him dwelleth all the fulness of the Godhead bodily.”
St Augustine of Hippo † AD 430 The Confessions 8.2
… I mentioned to him that I had read certain books of the Platonists, which Victorinus, sometime Professor of Rhetoric at Rome (who died a Christian, as I had been told), had translated into Latin, he congratulated me that I had not fallen upon the writings of other philosophers, which were full of fallacies and deceit, “after the rudiments of the world,”
St Augustine of Hippo † AD 430 City of God 8.10
… for he is warned by the precept of the apostle, and faithfully hears what has been said, “Beware that no one deceive you through philosophy and vain deceit, according to the elements of the world.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 21
… it is said, "Take heed lest any one seduce you by philosophy." And because the word philosophy originally means the love and pursuit of wisdom, a thing of great value and to be sought with the whole mind, the apostle, with great prudence, that he might not be thought to deter from the love of wisdom, has added the words, "And the elements of this world."
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.16
… Moreover, both Christ and his Apostle enjoin us ‘to become discriminating money-changers,’ so that we might ‘prove all things, and hold fast that which is good’: directing us also to ‘beware lest any one should spoil us through philosophy and vain deceit.’
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… For thus says the blessed Paul in his interpretation, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fulness of the Godhead bodily.”
Pope St Leo I the Great † AD 461 Letters 15
… for in Him dwells all the fulness of the Godhead bodily, and in Him ye are made full, who is the head of every principality and power
Pope St Leo I the Great † AD 461 Letters 162
… Let them pride themselves on the emptiness of their talk and boast of the cleverness of their arguments against the Faith: we are pleased to obey the Apostle’s precepts, where he says, “See that no one deceive you with philosophy and vain seductions of men
Pope St Leo I the Great † AD 461 Sermons 28
… for in Him dwelleth all the fulness of the Godhead bodily, and ye have been filled in Him
Pope St Leo I the Great † AD 461 Sermons 91
… For the greater advantages of this virtue belong to that chastity of the soul, which not only crushes the lusts of the flesh, but also despises the vanities of worldly wisdom, as the Apostle says, “take heed that no one deceive you through philosophy and empty deceit, according to the tradition of men
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 11
… exalt themselves, and make their boast” in the mind of the flesh.” These, moreover, are like “the blind man who leads the blind man, and they both fall into the ditch.” And they will receive judgment, because in their talkativeness and their frivolous teaching they teach natural wisdom and the “frivolous error of the plausible words of the wisdom of men,”
2:9
St Irenaeus of Lyons † AD 202 Against Heresies 1.3.4
… This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, “And He Himself is all things;” and again, “All things are to Him, and of Him are all things;” and further, “In Him dwelleth all the fulness of the Godhead;”
Tertullian † AD 220 The Five Books Against Marcion 3.6
… for if in Its fulness It has baffled man’s understanding, much more has a portion of It, especially when partaking of the fulness.
St Hippolytus † AD 235 The Refutation of All Heresies 10.6
… And they are disposed to think that this is what has been declared, “in whom dwelleth all the fulness of the Godhead bodily.”
Origen † AD 254 Origen De Principiis 2.6.4
… And when it is said “above thy fellows,” it is meant that the grace of the Spirit was not given to it as to the prophets, but that the essential fulness of the Word of God Himself was in it, according to the saying of the apostle, “In whom dwelt all the fulness of the Godhead bodily.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.8
… Nor is there a portion of the Father resident in the Son, for the Son bears witness, All things that the Father hath are Mine , and again, And all things that are Mine are Thine, and Thine are Mine , and the Apostle testifies, For in Him dwelleth all the fulness of the Godhead bodily
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.20
… Hence also He that hath seen Me hath seen the Father also ; hence All that the Father hath, He hath given to the Son ; hence As the Father hath life in Himself so hath He given to the Son to have life in Himself ; hence No one knoweth the Father save the Son, nor the Son save the Father ; hence In Him dwelleth all the fulness of the Godhead bodily
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.3
… not by way of childbirth, for in God there is neither change nor void; not as a piece of Himself cut or torn off or stretched out, for God is passionless and bodiless, and only a possible and embodied being could so be treated, and, as the Apostle says, in Christ dwelleth all the fulness of the Godhead bodily
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… flesh and became man, and in that flesh He suffered for us (as Peter says, ‘Christ therefore having suffered for us in the flesh ,’ that it might be shewn, and that all might believe, that whereas He was ever God, and hallowed those to whom He came, and ordered all things according to the Father’s will , afterwards for our sakes He became man, and ‘bodily
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… for if the Son be not like the Father in essence, something is wanting to the Image, and it is not a complete Image, nor a perfect radiance . How then read you, ‘In Him dwelleth all the fulness of the Godhead bodily?’ and, ‘from His fulness all we received’ (
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.11
… just as in that which can be eaten, mortals eat Him. He supplied then the deficiency, and gave life to mortality, that we may know that from the body in which fulness dwelt, the deficiency of them that lacked was supplied; and from the body in which life dwelt,
St Basil the Great † AD 379 The Letters 189
… No third position is conceivable. The teaching of inspired Scripture does not allow of our speaking of many godheads, but, wherever it mentions the Godhead, speaks of it in the singular number; as, for instance, “in him dwelleth all the fulness of the Godhead bodily.”
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… But as many as are born of the Spirit are called the children of God . So also when the Lord by breathing upon His disciples had imparted to them the Holy Spirit, John says, “Of His fulness have all we received .” And that “in Him dwelleth the fulness of the Godhead
St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… For having by purity brought into closest relationship with the Father of our nature that new man which is created after God , in Whom dwelt all the fulness of the Godhead bodily
St Gregory of Nyssa † AD 395 On the Holy Trinity, and of the Godhead of the Holy Spirit 1
… But the inspired teaching does not allow us to say that there are more than one, since, whenever it uses the term, it makes mention of the Godhead in the singular; as,—“In Him dwelleth all the fulness of the Godhead
St Ambrose of Milan † AD 397 On the Holy Spirit 3.4
19. But, as I said, these things are written that we may refer them to the Unity of the Godhead, and believe that which the Apostle said, that the fulness of the Godhead dwells bodily in Christ,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
65. He, therefore, possessing the fulness of Divinity and glory,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.12
102. Oneness in Godhead the Law hath proved, which speaks of one God, as also the Apostle, by saying of Christ; “In Whom dwelleth all the fulness of the Godhead bodily.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.18
… For it is not for us to know the future. Thus He seems to be ignorant in that state in which He makes progress. For how does He progress according to His Godhead, in Whom the fulness of the Godhead dwells?
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.3
… He uttered him from His heart, as the Word. He it is in Whom the Father is well pleased; He is the Arm of the Father, for He is Creator of all, and the Wisdom of the Father, for He proceeded from the mouth of God; the Power of the Father, because the fulness of the Godhead dwelleth in Him bodily.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
33. And why should I tell how great is the grace of virginity, which was found worthy to be chosen by Christ, that it might be even the bodily temple of God, in which as we read the fulness of the Godhead dwelt bodily.
St John Chrysostom † AD 407 Homilies on Colossians 6
Ver. 9, 10 . “For in Him dwelleth all the fullness of the Godhead bodily: and in Him ye are made full, who is the head of all principality and power.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 74.3
3. But when John the Baptist said, “For God giveth not the Spirit by measure,” he was speaking exclusively of the Son of God, who received not the Spirit by measure; for in Him dwelleth all the fullness of the Godhead.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.20
… Not because in other men He dwelleth not, but because in them through Him. “For in Him dwelleth all the fulness of the Godhead,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.4
… or as if some portion of Divinity afterwards came upon Him, which had not been in Him at His birth from the Virgin. For according to the Apostle, “all the fulness of the Godhead dwelleth in Christ bodily.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.7
… “Paul, an Apostle not of men neither by man, but by Jesus Christ:” or this: “We speak wisdom among the perfect:” and presently: “Whom none,” says he, “of the princes of this world knew; for had they known, they would not have crucified the Lord of glory.” Or this: “For in Him dwelleth all the fulness of the Godhead bodily.”
Pope St Leo I the Great † AD 461 Letters 35
… He is not one by His Father and another by His mother, but the same, in one way by His Father before every beginning, and in another by His mother at the end of the ages: so that He was “mediator between God and men, the man Christ Jesus ,” in whom dwelt “the fulness of the Godhead bodily
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.6
… In like manner, too, in the Incarnation of the Trinity of the One God the Word of the Holy Trinity, we hold that in one of its subsistences the nature of the Godhead is wholly and perfectly united with the whole nature of humanity, and not part united to part . The divine Apostle in truth says that in Him dwelleth all the fulness of the Godhead bodily
2:10
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.23
… As the Apostle says, Who is the Image of the Invisible God; and a little after, and He is the Head of the body, the Church . And again, The Head of every man is Christ ; and again, Who is the Head of all principality and power
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.47
… blotting out the handwriting of the decree that was against us, which was contrary to us, and took it out of the way, nailing it to His cross; and putting the flesh off Him, He made a show of principalities and powers, confidently triumphing over them in Himself.”
2:11
St Irenaeus of Lyons † AD 202 Against Heresies 4.16.1
… but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For “we,” says the apostle, “have been circumcised with the circumcision made without hands.”
Tertullian † AD 220 On the Resurrection of the Flesh 7
… So truly is this the fact, that if you withdraw the skin, you lay bare the flesh. Thus, that which becomes a spoil when stripped off, was a vestment as long as it remained laid over. Hence the apostle, when he call circumcision “a putting off (or spoliation) of the flesh,”
St Hippolytus † AD 235 The Refutation of All Heresies 8.3
… (And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree. (In this way the soul) would triumph by means of this (body) over principalities and powers,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.9
… “And the Lord said unto Jesus, Make thee small knives of stone, very sharp, and set about to circumcise the children of Israel for the second time.” Paul also, to the Colossians: “Ye are circumcised with the circumcision not made with hands in the putting off of the flesh, but with the circumcision of Christ.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.9
… the dispensation of human salvation in the words, In whom ye were also circumcised with a circumcision not made with hands, in the stripping off of the body of the flesh, but with the circumcision of Christ, having been buried with Him in baptism, wherein ye were also raised with Him through faith in the working of God, who raised Him from the dead
St Basil the Great † AD 379 De Spiritu Sancto 15
… For the bodies of the baptized are, as it were, buried in the water. Baptism then symbolically signifies the putting off of the works of the flesh; as the apostle says, ye were “circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.6
… and according to the Apostle, in the circumcision of Christ, having been buried with Him in baptism , and the rest
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… and that as we died in Adam, so we might live in Christ, being born with Christ and crucified with Him and buried with Him and rising with Him.
St John Chrysostom † AD 407 Homilies on Colossians 6
Ver. 11 . “In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh in the circumcision of Christ.”
St John Chrysostom † AD 407 Homilies on Colossians 8
“Mortify therefore your members,” he saith, “which are upon the earth.” What sayest thou? Was it not thou that saidst, “Ye are buried; ye are buried together with Him; ye are circumcised: we have put off the body of the sins of the flesh” (
St Jerome † AD 420 Against Jovinianus 1.38
… from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. Whatsoever things then are true, whatsoever are chaste, whatsoever things are just, whatsoever things pertain to purity, let us join ourselves to these, let us follow these.
St Jerome † AD 420 To Pammachius against John of Jerusalem 27
… the Apostle, in his Epistle to the Colossians, wishing to show that the body of Christ was made of flesh, and was not spiritual, aërial, attenuated, said significantly, “And you, when you were some time alienated from Christ and enemies of His spirit in evil works, He has reconciled in the body of His flesh through death.” And again in the same Epistle:
St Augustine of Hippo † AD 430 On the Holy Trinity 14.16
… whence is that in the Psalms, “Fire and hail, snow and ice, the spirit of the storm.” Since spirit, then, is a word of so many meanings, the apostle intended to express by “the spirit of the mind” that spirit which is called the mind. As the same apostle also, when he says, “In putting off the body of the flesh,”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
36. Certainly they must be warned, since they now see that the Holy Spirit is called the gift of God, that when they hear of “the gift of the Holy Spirit,” they should recognize therein that mode of speech which is found in the words, “In the spoiling of the body of the flesh.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.37
… and in respect of ourselves too, though we were dead in sins and in the uncircumcision of our flesh, we are quickened together in Christ, in whom we are circumcised with the circumcision not made with the hand,
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.36
… and thus, when the apostle says, “Be ye renewed in the spirit of your mind,” what else does he mean than, Be ye renewed in your mind? “The spirit of the mind” is, accordingly, nothing else than the mind, just as “the body of the flesh” is nothing but the flesh; thus it is written, “In putting off the body of the flesh,”
2:12
Tertullian † AD 220 On the Resurrection of the Flesh 23
The apostle indeed teaches, in his Epistle to the Colossians, that we were once dead, alienated, and enemies to the Lord in our minds, whilst we were living in wicked works; that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
… Let them, indeed explain how they can fail to interpret in a sense blasphemous to the Father the words of the Apostle: “In Whom ye did also rise again, by faith in the working of God, Who raised Him from the dead.”
St Ambrose of Milan † AD 397 Concerning Repentance 2.2
… “If we have been planted in the likeness of His death, we shall be also in the likeness of His resurrection, knowing that our old man was fastened with Him to His cross.” And to the Colossians he says: “Buried with Him by baptism, wherein ye also rose again with Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
And if this was the only cause, how saith Luke, that “he came into the country about Jordan, preaching the baptism of repentance for the remission of sins?” And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this “we are buried with Him,”
St John Chrysostom † AD 407 Homilies on Colossians 6
Ver. 12 . “Buried with him,” he saith, “in Baptism, wherein ye were also raised with Him, through faith in the working of God, who raised Him from the dead.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.3
… for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” According to this faith and hope and love, by which we have begun to be “under grace,” we are already dead together with Christ, and buried together with Him by baptism into death;
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
We confess one baptism for the remission of sins and for life eternal. For baptism declares the Lord’s death. We are indeed “buried with the Lord through baptism
2:13
Tertullian † AD 220 The Five Books Against Marcion 5.19
… Then, if God “quickens us together with Christ, forgiving us our trespasses,”
Tertullian † AD 220 On the Resurrection of the Flesh 23
… that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead. “And you, (adds he), when ye were dead in sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses.”
Tertullian † AD 220 On Modesty 19
… He who doeth sin is of the devil, inasmuch as the devil sinneth from the beginning. For unto this end was manifested the Son of God, to undo the works of the devil:” for He has “undone” them withal, by setting man free through baptism, the “handwriting of death” having been “made a gift of” to him:
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.10
… and He hath taken it out of the way, nailing it to the cross, and having put off from Himself His flesh, He hath made a shew of powers, triumphing over them in Himself
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.48
… Forgiving us all our trespasses, blotting out the bond written in ordinances, that was against us, which was contrary to us: taking it away, and nailing it to the cross; stripping off from Himself His flesh, He made a shew of principalities and powers openly triumphing over them in Himself
St Basil the Great † AD 379 De Spiritu Sancto 28
69. But let us see if we can bethink us of any defence of this usage of our fathers; for they who first originated the expression are more open to blame than we ourselves. Paul in his Letter to the Colossians says, “And you, being dead in your sins and the uncircumcision…hath He quickened together with”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
… “And though ye were dead in your sins and the uncircumcision of your flesh, He quickened us with Him, pardoning us all our offences, blotting out the handwriting of the Ordinance, which was opposed to us, and removed it from our midst, nailing it to His Cross, divesting Himself of the flesh.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.8
… All, then, are forgiven, nor is there any one whom He has not loosed. For thus it is written, that He has forgiven “all transgressions, doing away the handwriting of the ordinance that was against us.”
St John Chrysostom † AD 407 Homilies on Colossians 6
Ver. 13, 14, 15 . “Having forgiven us all our trespasses; having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the Cross; having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it.”
St Jerome † AD 420 The Letters of St. Jerome 69.7
… And “when we were dead in our sins and in the uncircumcision of our flesh, God hath quickened us together with Him, having forgiven us all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to His cross.”
2:14
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.3
… And therefore David said beforehand, “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin;” pointing out thus that remission of sins which follows upon His advent, by which “He has destroyed the handwriting” of our debt, and “fastened it to the cross;”
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVII 1
… of the saints.” Then again, Paul exhorts us “to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” And again, “Let us offer the sacrifice of praise, that is, the fruit of the lips.” Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it;
Tertullian † AD 220 An Answer to the Jews 10
… except it was that there, where the name of the Lord Jesus was the theme of speech—destined as He was to enter the lists one day singly against the devil—the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory?
Tertullian † AD 220 Five Books in Reply to Marcion 1
Now triumphed over, to unequal arms!
St Hippolytus † AD 235 On Daniel 2.15
… “Behold the Lamb of God, that taketh away the sin of the world!” And in like manner Gabriel says: “To blot out transgressions, and make reconciliation for sins.” But who has blotted out our transgressions? Paul the apostle teaches us, saying, “He is our peace who made both one;” and then, “Blotting out the handwriting of sins that was against us.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.37
… If any one sin, we read, “We have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins, and not for ours only, but for those of the whole world,” since He is the Saviour of all men, especially of them that believe, who
Origen † AD 254 Origen's Commentary on Matthew 14.19
… wrote out a bill of divorcement to his former wife, and gave it into her hands, and sent her away from his own house, and the bond of her who came from the Gentiles has been cancelled about which the Apostle says, “Having blotted out the bond written in ordinances, which was contrary to us, and He hath taken it out of the way, nailing it to the cross;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.6
… For with pangs she bears children and delivers them to death. Because of her the earth was cursed, that it should bring forth thorns and tares. Accordingly, by the coming of the offspring of the Blessed Mary the thorns are uprooted, the sweat wiped away, the fig-tree cursed, the dust made salt, the curse nailed to the cross,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.31
… Conclude for yourself, Who it is that makes Himself manifest to them that knew Him not; Who, though one people is His own, becomes the possession of strangers; Who it is that spreads out His hands before an unbelieving and gainsaying people, nailing to the cross the writing of the former sentence against us
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 4
At the Birth of the Son the king was enrolling all men for the tribute-money, that they might be debtors to Him: the King came forth to us Who blotted out our bills,
St Basil the Great † AD 379 De Spiritu Sancto 10
… And whoever does not always and everywhere keep to and hold fast as a sure protection the confession which we recorded at our first admission, when, being delivered “from the idols,” we came “to the living God,” constitutes himself a “stranger” from the “promises” of God, fighting against his own handwriting,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.17
… The race is for our soul: our hope is of things eternal: and God, who knoweth your hearts, and observeth who is sincere, and who a hypocrite, is able both to guard the sincere, and to give faith to the hypocrite: for even to the unbeliever, if only he give his heart, God is able to give faith. So may He blot out the handwriting that is against you
St Ambrose of Milan † AD 397 Concerning Repentance 2.2
… “Buried with Him by baptism, wherein ye also rose again with Him.” Which was written to the intent that we should believe that He is crucified in us, that our sins may be purged through Him, that He, Who alone can forgive sins, may nail to His cross the handwriting which was against us.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… For not otherwise than by the cross did He effect this; as Paul likewise said: “And the handwriting which was contrary to us, even it He took out of the way, nailing it to His cross.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… iii. 13 ), and not simply forgive, but so that not even any remnants be left behind. Since Christ not only did not publish our transgressions, but did not put us the transgressors in mind of them, nor say, “in such and such things hast thou offended,” but remitted and blotted out the handwriting, not reckoning our offenses, as Paul hath also declared. (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 15
… This Paul signifies under a great mystery, when he says of Him, “He destroyed the hand-writing which was against us, nailing it to His cross, and led away principalities and powers, triumphing over them in Himself.”
St Jerome † AD 420 The Letters of St. Jerome 22.38
… “Behold my mother and my brethren.” And He whose name you have so recently inscribed upon the table of your heart, and have written with a pen upon its renewed surface —He, after He has recovered the spoil from the enemy, and has spoiled principalities and powers, nailing them to His cross
St Augustine of Hippo † AD 430 The Confessions 7.21
… “Who shall deliver him from the body of this death,” but Thy grace only, “through Jesus ‘Christ our Lord,’” whom Thou hast begotten co-eternal, and createdst in the begin ning of Thy ways, in whom the Prince of this world found nothing worthy of death, yet killed he Him, and the handwriting which was contrary to us was blotted out?
St Augustine of Hippo † AD 430 The Confessions 9.13
… nor did she covet a choice monument, or desire her paternal burial-place. These things she entrusted not to us, but only desired to have her name remembered at Thy altar, which she had served without the omission of a single day; whence she knew that the holy sacrifice was dispensed, by which the handwriting that was against us is blotted out;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.49
… Our body, therefore, is dead because of sin, but Christ’s body only died without sin, in order that, having poured out His blood without fault, “the bonds”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.11
… Thus also the devil, by losing those whom he had in his power, has even himself been humbled; not chastened, but thrown prostrate. “Thou hast humbled the proud like one that is wounded.” Thou hast been humbled, and hast humbled others: Thou hast been wounded, and hast wounded others: for Thy blood, as it was shed to blot the handwriting of sins,
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… and all of us who were liable to death and bound by the debt of the handwriting that could not be paid, He freed, by taking it away out of the midst and affixing it to His cross for a trophy.
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.9
… who spake all things, and they came to pass: commanded all things, and they were created. He then alone it is who spake to the patriarchs, dwelt in the prophets, was conceived by the Spirit, born of the Virgin Mary, appeared in the world, lived among men, fastened to the wood of the cross the handwriting of our offences, triumphed in Himself,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.15
15. If our Lord and Saviour nailed the handwriting to the cross, as says the divine Apostle,
Pope St Leo I the Great † AD 461 Letters 124
… For as the original chains of our captivity could not be loosed, unless a man of our race and of our nature appeared who was not under the prejudice of the old debt, and who with his untainted blood might blot out the bond of death
Pope St Leo I the Great † AD 461 Sermons 22
… The unscrupulous thief and greedy robber persisted in assaulting Him Who had nothing of His own, and in carrying out the general sentence on original sin, went beyond the bond on which he rested
2:15
Origen † AD 254 Origen Against Celsus i.55
… And who is this person save Jesus Christ, by whose stripes they who believe on Him are healed, when “He had spoiled the principalities and powers (that were over us), and had made a show of them openly on His cross?”
Origen † AD 254 Origen Against Celsus 2.64
… in the temple, and ye laid no hold on Me.” Entertaining, then, such exalted views regarding Jesus, not only with respect to the Deity within, and which was hidden from the view of the multitude, but with respect to the transfiguration of His body, which took place when and to whom He would, we say, that before Jesus had “put off the governments and powers,”
Origen † AD 254 Origen's Commentary on Matthew 12.18
… But also, instead of believing in Christ Jesus and Him risen from the dead, He teaches them to believe in Christ Jesus and Him about to be risen from the dead. But since “having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over in the cross,”
Origen † AD 254 Origen's Commentary on Matthew 12.25
… have been crucified with Christ,” and, “Far be it from me to glory save in the cross of the Lord, through which the world has been crucified unto me and I unto the world.” For perhaps also each of those who have been crucified with Christ puts off from himself the principalities and the powers, and makes a show of them and triumphs over them in the cross;
Origen † AD 254 Origen's Commentary on Matthew 12.40
… under the influence of some spirit, the spirit which caused these things to be said was some one of the spirits which had not yet been triumphed over in the cross, nor made a show of along with them, about whom it is written, “Having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over them in the cross.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 21
… for which reason He who is declared as made the “Mediator between God and man” is revealed to have associated in Himself God and man. And if the same apostle says of Christ, that “having put off the flesh , He spoiled powers, they being openly triumphed over in Himself,”
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 24
… for only he that is perfected on the cross dies in the air. Whence it was quite fitting that the Lord suffered this death. 6. For thus being lifted up He cleared the air
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 30-2
… 5. For the Lord touched all parts of creation, and freed and undeceived all of them from every illusion; as Paul says: “Having
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… Yea even if they praise your discipline and call you blessed, hear them not, and have no dealings with them; but rather sign yourselves and your houses, and pray, and you shall see them vanish. For they are cowards, and greatly fear the sign of the Lord’s Cross, since of a truth in it the Saviour stripped them, and made an example of them
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.36
… when we are in the way, and when we are still . Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a shew of them openly
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 20.2
2. As soon, then, as ye entered, ye put off your tunic; and this was an image of putting off the old man with his deeds . Having stripped yourselves, ye were naked; in this also imitating Christ, who was stripped naked on the Cross, and by His nakedness put off from Himself the principalities and powers, and openly triumphed over them on the tree
St Ambrose of Milan † AD 397 Concerning Repentance 2.2
… In us He triumphs over principalities and powers, as it is written of Him: “He made a show of principalities and powers, triumphing over them in Himself.”
St John Chrysostom † AD 407 Homilies on First Corinthians 24
… by this was his head crushed; by this were the powers and the principalities made a show of. “For,” saith he, “having put off from himself principalities and powers, He made a show of them openly, triumphing over them in it.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… v. 21 .) and again, “Christ redeemed us from the curse of the law, having become a curse for us:” ( Gal. iii. 13 .) and again, “having put off from himself principalities and powers, He made a show of them openly, triumphing over them;” (
St Augustine of Hippo † AD 430 On the Holy Trinity 4.13
… For He was not stripped of the flesh by obligation of any authority, but He stripped Himself. For doubtless He who was able not to die, if He would not, did die because He would: and so He made a show of principalities and powers, openly triumphing over them in Himself.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.29
… For what does circumcision mean, but the eradication of the mortality which comes from our carnal generation? So the apostle says: "Putting off from Himself His flesh, He made a show of principalities and powers, triumphing over them in Himself."
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVIII 1
The apostles ordained, that “we should not judge any one in respect to meat or drink, or in regard to a feast day, or the new moons, or the sabbaths.”
Tertullian † AD 220 The Five Books Against Marcion 5.19
… Now tell me, Marcion, what is your opinion of the apostle’s language, when he says, “Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ?”
Origen † AD 254 Origen De Principiis iv.1.13
… In the Epistle to the Colossians, again, briefly summing up and condensing the meaning of the whole law, he says: “Let no man therefore judge you in meat, or in drink, or in respect of holy days, or of the new moon, or of the Sabbath, which are a shadow of things to come.”
Origen † AD 254 Origen De Principiis iv.1-2.13
… “Let no man therefore judge you in meat, or in drink, or in respect of a festival, or of a new moon, or of Sabbaths, which are a shadow of things to come.”
Origen † AD 254 Origen Against Celsus 8.23
… but from being either unable or unwilling to keep every day in this manner, they require some sensible memorials to prevent spiritual things from passing altogether away from their minds. It is to this practice of setting apart some days distinct from others, that Paul seems to me to refer in the expression, “part of the feast;”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… “But ye are come unto Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to ten thousands of angels, the assembly and church of the firstborn, who are written in heaven.” And in the Epistle to the Colossians:
Origen † AD 254 Origen's Commentary on Matthew 11.12
… to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, “Let no man therefore judge you in meat or in drink,” etc.,
St Gregory of Nyssa † AD 395 Letters 1
… For this reason also, after the moon has run her course for fourteen days, Easter exhibits her exactly opposite to the rays of the sun, full with all the wealth of his brightness, and not permitting any interval of darkness to take place in its turn
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.108
108. What then? shall we esteem festival days by eating and drinking? But let no man judge us in respect of eating; “for we know that the Law is spiritual.” “Let no man therefore judge us in any meats or in drink, or in respect of a feast day or new moons, or a sabbath day, which are a shadow of the things to come, but the body is of Christ.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… For when he is writing to the Colossians, it is with great earnestness that he forbids it, saying, “Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the elements of the world, and not after Christ.” ( Col. ii. 8 , see p. 4.) And again, “Let no man judge you in meat or in drink” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 27
… but the Lord’s Death was free from all sin, as the brazen serpent from venom. For, saith Peter, “He did no sin, neither was guile found in His mouth.” ( 1 Pet. ii. 22 .) And this is what Paul also declares, “And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it.” (
St Augustine of Hippo † AD 430 The Confessions 10.31
46. Thou hast taught me, good Father, that “unto the pure all things are pure;” but “it is evil for that man who eateth with offence;” “and that every creature of Thine is good, and nothing to be refused, if it be received with, thanksgiving;” and that “meat commendeth us not to God;” and that no man should “judge us in meat or in drink;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 6.2
… So he says elsewhere, "Let no man judge you in meat, or in drink, or in respect of an holy day, or of the new moon or of the sabbath-days, which are a shadow of things to come."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.28
… It is not surprising that the Jews, who understood the Sabbath in a carnal sense, should oppose Christ, who began to open up its spiritual meaning. Reply, if you can, to the apostle, who declares that the rest of the Sabbath was a shadow of something future.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.9
… for the apostle says, "Let no man judge you in meat or drink, or in respect of a holiday, or a new moon, or of Sabbaths, which are a shadow of things to come."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 86.3
… For the sabbath was enjoined by the Lord God, enjoined by Christ Himself, who was with the Father, when that Law was given; it was enjoined by Him, but in shadow of what was to come. “Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days, which are a shadow of things to come.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.22
… ‘Tell me ye that desire to be under the law, do ye not hear the law?’ And continuing his train of argument, he demonstrates that the Jews were in bondage as servants, but that those who have come to Christ are ‘called into the liberty of sons.’ Moreover he exhorts them in no way to regard ‘days, and months, and years.’ Again in his epistle to the Colossians
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Origen † AD 254 Origen's Commentary on Matthew 12.5
… Yea and also all, who do not wish to understand that the law is spiritual, and has a shadow of the good things to come, and is a shadow of the things to come,
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.35
… Wherefore the shadow of that gourd over his head prefigured the promises of the Old Testament, or rather the privileges already enjoyed in it, in which there was, as the apostle says, “a shadow of things to come,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 18.5
… What you call Sunday we call the Lord’s day, and on it we do not worship the sun, but the Lord’s resurrection. And in the same way, the fathers observed the rest of the Sabbath, not because they worshipped Saturn, but because it was incumbent at that time, for it was a shadow of things to come, as the apostle testifies.
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVI 1
True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which “the natural man receiveth not,” the doctrine of the cross; of which if any man “taste,” he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception.
Tertullian † AD 220 The Prescription Against Heretics 33
… Theirs is called the Gaian heresy. But in his epistle he especially designates those as “Antichrists” who “denied that Christ was come in the flesh,” and who refused to think that Jesus was the Son of God. The one dogma Marcion maintained; the other, Hebion. The doctrine, however, of Simon’s sorcery, which inculcated the worship of angels,
Tertullian † AD 220 The Five Books Against Marcion 5.19
… Manifestly Christ has relation to the law, if the body has to its shadow. But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats—“you must not touch, you must not taste”—in a voluntary humility, (at the same time) “vainly puffed up in the fleshly mind, and not holding the Head,”
Origen † AD 254 Origen Against Celsus 5.8
… “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind; and not holding the Head, from which all the body by joint and bands having nourishment ministered, and knit together, increaseth with the increase of God.”
Novatian † AD 258 On the Jewish Meats 5
… And such the apostle fitly rebuked, as “obeying the superstitions of angels, puffed up by their fleshly mind; not holding Christ the head, from whom all the body, joined together by links, and inwoven and grown together by mutual members in the bond of charity, increaseth to God;”
St Ambrose of Milan † AD 397 Concerning Repentance 1.6
… For he is our neighbour whom not only a similar condition has joined, but whom mercy has bound to us. You make yourself strange to him through pride, in vain puffing up yourself in your carnal mind, and not holding the Head.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… ii. 8 , see p. 4.) And again, “Let no man judge you in meat or in drink” ( ib. 16 ), and, “let no man beguile you of your reward.” (
Pope St Leo I the Great † AD 461 Letters 15
… “let no man beguile you by a voluntary humility and worshipping of angels, treading on things which he hath not seen, vainly puffed up by the senses of his flesh, not holding fast the Head from whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God
Ecumenical Councils The Canons of the Synod Held in the City of Laodicea, in Phrygia Pacatiana, in which Many Blessed Fathers from Divers Provinces of Asia Were Gathered Together 35
Theodoret makes mention of this superstitious cult in his exposition of the Text of St. Paul,
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 11
… For a severe judgment will those teachers receive “who teach, but do not,” and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast” in the mind of the flesh.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.32
… one baptism, one God and Father, who is above all, and through all, and in us all” —this man will first of all “hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, maketh increase of the body to the edification of itself in love.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.14.4
… Remember, therefore, my beloved friend, that thou hast been redeemed by the flesh of our Lord, re-established by His blood; and “holding the Head, from which the whole body of the Church, having been fitted together, takes increase”
St Basil the Great † AD 379 De Spiritu Sancto 5
And again in the Epistle to the Colossians, to them that have not the knowledge of the Only Begotten, there is mention of him that holdeth “the head,” that is, Christ, “from which all the body by joints and bands having nourishment ministered increaseth with the increase of God.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
… “Because they hold not the Head, from Whom all the body being supplied and joined together through joints and bands, increaseth to the increase of God.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.6
… You make yourself strange to him through pride, in vain puffing up yourself in your carnal mind, and not holding the Head. For if you held the Head you would consider that you must not forsake him for whom Christ died. If you held the Head you would consider that the whole body, by joining together rather than by separating, grows unto the increase of God
St John Chrysostom † AD 407 Homilies on Ephesians 11
… For the souls of men being dependent upon Him as members, His provident care, and supply of the spiritual gifts according to a due proportion in the measure of every single member, effects their increase. But what is the meaning of this, “by the touch of the supply”? that is to say, by the sensitive faculty.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… For the expression “from Whom,” which you decide to belong properly to the Father alone, he uses also concerning the Son, when he says, “from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.7
… for he “holdeth not the head, from which the whole body fitly joined together and compacted by that which every joint supplieth according to the working after the measure of every part maketh increase of the body to the edifying of itself in love.”
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Tertullian † AD 220 On the Resurrection of the Flesh 23
… “And you, (adds he), when ye were dead in sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses.” And again: “If ye are dead with Christ from the elements of the world, why, as though living in the world, are ye subject to ordinances?”
Tertullian † AD 220 On the Resurrection of the Flesh 46
… And therefore (the apostle) says that “sin dwelleth in the flesh,” because the soul by which sin is provoked has its temporary lodging in the flesh, which is doomed indeed to death, not however on its own account, but on account of sin. For he says in another passage also: “How is it that you conduct yourselves as if you were even now living in the world?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… But and if a man should contend, he will not be crowned unless he fight lawfully.” Of this same thing to the Colossians: “If ye be dead with Christ from the elements of the world, why still, as if living in the world, do ye follow vain things?”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.36
184. Think, then, how he teaches those who enter upon their duties in the Church, that they ought to have contempt for all earthly things: “If, then, ye be dead with Christ from the elements of this world, why do ye act as though living in the world? Touch not, taste not, handle not, which all are to perish with the using.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… “Wherefore if ye be dead with Christ,” he says, “why, as though living in the world, are ye subject to ordinances (touch not, taste not, handle not), which all are to perish with the using, not in any honor to the satisfying of the flesh” (
St John Chrysostom † AD 407 Homilies on Colossians 6
“Having forgiven us,” he saith, “all our trespasses,” those which produced that deadness. What then? Did He allow them to remain? No, He even wiped them out; He did not scratch them out merely; so that they could not be seen. “In doctrines”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… same degree we die to carnal affections, so that, considering this world dead to us, we also ourselves die to this world, and say what the apostle says, “The world is crucified unto me, and I unto the world.” For it was of this death that he also says, “Wherefore, if ye be dead with Christ, why as though living in the world are ye subject to ordinances?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 23.9
… but for that to be, which was not, is death. But perhaps it is not called death if it is for the better? The apostle has called that death: “But if ye be dead with Christ from the elements of this world, why do ye judge concerning this world as if ye were still living?”
Pseudo-Cyprian On the Glory of Martyrdom 28
… But do ye so run, that all of you may obtain.” Moreover also elsewhere, that he may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, “If ye are dead with Christ, why, as if living in the world, do ye make distinctions?”
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Origen † AD 254 Origen's Commentary on Matthew 11.13
… For how could they be a plant of His Father who were offended at the words of Jesus, words which turn men away from the precept, “Handle not, nor taste, nor touch,—all which things were to perish in the using—after the precepts and doctrines of men,”
Novatian † AD 258 On the Jewish Meats 5
… not holding Christ the head, from whom all the body, joined together by links, and inwoven and grown together by mutual members in the bond of charity, increaseth to God;” but observing those things: “Touch not, taste not, handle not; which indeed seem to have a form of religion, in that the body is not spared.”
St Ambrose of Milan † AD 397 Concerning Repentance 2.10
97. Well then did the Lord say: “If any man will come after Me, let him deny himself, and take up his cross and follow Me.” For they who are dead and buried in Christ ought not again to make their conclusions as though living in the world. “Touch not,” it is said, “nor attend to those things which tend to corruption by their very use,
St John Chrysostom † AD 407 Homilies on Colossians 7
Ver. 21, 22 . “Handle not, nor taste, nor touch; all which things are to perish with the using; after the precepts and doctrines of men.”
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Tertullian † AD 220 The Five Books Against Marcion 5.19
… For Moses had evidently received the law from God. When, therefore, he speaks of their “following the commandments and doctrines of men,”
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Tertullian † AD 220 On Patience 13
… she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven. That which springs from a virtue of the mind is perfected in the flesh; and , finally, by the patience of the flesh, does battle under persecution. If flight press hard, the flesh wars with
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.12.1
1. It is probable that others have preserved other memorials of Serapion’s literary industry, but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… and if you please, let us bring forward some of those which were detected by Paul. “Which things,” he says, “have indeed a show of wisdom in will-worship, and humility, and neglecting of the body: not in any honor to the satisfying of the flesh.” (
St John Chrysostom † AD 407 Homilies on Colossians 7
Ver. 23 . “Which things have indeed a show of wisdom in will worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.”
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1. I WILL THAT YOU KNOW WHAT SOLICITUDE I HAVE FOR YOU. — The word "for" gives the reason why in the preceding chapter, at the last verse, he said he labors for the faithful ἀγωνιζόμενος, that is, contending in the struggle: whence here again for "solicitude," in Greek it is ἀγῶνα, as if to say, Therefore I remember and inculcate my struggle, my labor, and the difficult contest which I have undertaken for you and other faithful, "that your hearts may be comforted" and strengthened in the faith and grace of Christ. FOR YOU AND FOR THOSE WHO ARE AT LAODICEA, AND WHOSOEVER (as many others) HAVE NOT SEEN MY FACE IN THE FLESH. — Hence it appears sufficiently that Paul was not, nor had preached at Colossae or Laodicea. Thus Chrysostom and Theophylactus. Theodoretus denies this, and from him Baronius, and thus they explain these words, as if Paul said: Not only yours, O Colossians, but also of those who have not seen me, do I have the greatest care. But the Apostle seems to wish something else. For why would he here have mentioned those who had not seen his face in the flesh, unless because the Colossians and Laodiceans had not seen it? and this the Greek ὅσοι signifies, which the Syrian translator rendered as others, or whosoever else, who equally as you have not seen my face. For just as if I should say: Peter, Paul and the other Apostles were celibate, I tacitly say not only that Peter and Paul were celibate, but also that they were Apostles; for this the word "others" involves: thus in like manner when Paul here says he is solicitous for the Colossians and Laodiceans, and others who have not seen his face, he tacitly signifies that the Colossians and Laodiceans have not seen his face. Add that in the Acts of the Apostles no mention is made of the Colossians, just as of the Corinthians, Ephesians, Athenians and others, to whom Paul preached. Nor does that passage of Acts xix, 10, which Baronius cites, press the point. For it reads thus: "He separated (Paul dwelling at Ephesus) disciples, disputing daily in the school of a certain tyrant, and this was done for the space of two years; so that all they who dwelt in Asia heard the word of the Lord, Jews and Greeks." Nor can you infer from this, if all in Asia heard the word of God from Paul, therefore the Colossians and Laodiceans, who dwell in Asia, also heard it; for Luke did not say that Paul went to Colossae or Laodicea, but rather says the contrary, that Paul remained at Ephesus, and there disputed for two years in the school of a tyrant, so that all Asians, whether they dwelt there or came to Ephesus as to the metropolis of Asia, could hear Paul disputing there: so that the report of Paul disputing and preaching at Ephesus pervaded all Asia.
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2. THAT THEY MAY BE COMFORTED, — that is, that they may receive consolation: for the Greek παρακληθῶσι is passive. THEIR HEARTS, INSTRUCTED IN CHARITY, — that is, when they shall have been instructed, or, as others translate from the Greek, compacted in charity. For in Greek the syntax is more fitting: αὐτῶν συμβιβασθέντων, that is, of them being instructed or compacted in charity. Thus Theophylactus. AND IN ALL THE RICHES OF THE FULNESS OF UNDERSTANDING, IN THE KNOWLEDGE OF THE MYSTERY OF GOD THE FATHER AND OF CHRIST JESUS. — Note first: By "riches" Paul signifies not the wealth of gold and silver, but any abundance and plenty either of grace, or of wisdom and understanding of which he here speaks. Secondly, for "fulness of understanding," in Greek it is πληροφορίας (concerning which word I spoke at Romans xiv, 5) τῆς συνέσεως, that is, of full persuasion of intelligence, that is, of full and certainly persuaded intelligence, which excludes all doubt, says Theophylactus, as if to say, Therefore I labor, and am certain and solicitous for you, that you may be instructed both in charity and in riches, that is, in abundance of full persuasion, that is, of fully persuaded understanding of the mysteries of faith: so that namely in all mysteries of faith, which pertain to the knowledge of God the Father and of Christ Jesus, being instructed and fully persuaded, and plainly understanding them, you may doubt nothing of them; so that it may be certainly persuaded to you that we are redeemed and reconciled to God the Father not through angels, as the Simonians or other Novations persuade you, but through Christ.
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3. IN WHOM (namely in Christ) ARE HIDDEN ALL THE TREASURES OF WISDOM AND KNOWLEDGE. — Chrysostom notes this is said against the Gnostics, who name and boast themselves from knowledge. For Gnostics in Greek is the same as those knowing, as if to say, In Christ is all true wisdom, and it is to be sought from him, not from Simon, not from the Gnostics, not even from angels, whom they themselves boast of. When the Apostle says treasures, he shows, says Theophylactus from Chrysostom, the abundance of wisdom in Christ; when he says all, he shows that nothing is hidden from him; when he says hidden, he indicates that he alone knows them, and from him all knowledge and wisdom is to be sought: for Christ is wisdom itself and knowledge through himself. Note: For hidden, in Greek it is ἀπόκρυφοι, which is not a participle, but a noun, and is the same as hidden and secret: "hidden" therefore here signifies the same thing and is taken nominally.
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4. I SAY THIS, THAT NO ONE MAY DECEIVE YOU IN SUBLIMITY OF WORDS. — For deceive, in Greek it is παραλογίζηται, that is, as Vatablus says, to impose upon you by false reasonings and ratiocinations. For a true and good syllogism is opposed in Aristotle by a paralogism, which concludes something false from apparent but false premises; or it draws and deduces something false from true premises through a vicious consequence. Secondly, for sublimity of words, in Greek it is πιθανολογία, that is, in persuasive speech, in specious gloss of human reason, in artificial and sophistic oration, which is arranged and composed to appear probable for the purpose of persuading and deceiving. Thus Theophylactus. Our translator renders it, in sublimity of speech, because the Simonians, whom the Apostle here censures, boasted of sublime things concerning heaven, concerning the mother of angels, concerning angels and things and heavenly aeons, by which they ravished simple people into admiration and seduced them. Such is the pithanology and painted speech of our Novatians, so that by sweet words they seduce the hearts of the innocent; for if their reasonings are reduced by a prudent man to reason and syllogistic form, they immediately appear to be nothing other than paralogisms; for example, when they argue thus: God alone is to be adored, therefore images and Saints are not to be adored, that is, honored; they paralogize. For they sin through amphiboly of the word "adored": for in the antecedent it is understood as adoration properly so called, which is latria; but in the consequent, adoration improperly and most broadly taken, namely any pious worship and honor. Thus: Christ alone, they say, is the mediator, therefore Saints are not mediators, nor are they to be invoked. But they paralogize: for in the antecedent it is understood as mediator in itself, or redeemer; in the consequent, however, mediator is the same as intercessor, or advocate. Thus in all the rest.
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Here the Apostle addresses the principal argument of the epistle, namely to refute the false dogmas of heretics and Judaizers, and against them to strengthen the Colossians in the true faith of Christ. 5. ALTHOUGH I AM ABSENT IN BODY, YET I AM WITH YOU IN SPIRIT: REJOICING AND SEEING YOUR ORDER, AND THE FIRMAMENT OF YOUR FAITH, — that is to say, Although I am absent in body, yet I am with you in spiritual eye and care, because I often contemplate you in spirit and mind, and I behold your order (concerning which I have heard much) with joy. Secondly, Ambrose and Anselm take these words more properly of the prophetic spirit, as if through it Paul knew what was happening in the Colossians' absence, and saw it, in the same manner as Elisha, absent in body but present in spirit, saw Gehazi receiving gifts from Naaman: for if this was given to Elisha, why not to Paul? For greater grace was in the Apostles and Prophets of the New Testament than in the ancient Prophets, and it is established that a similar spirit was in St. Peter, when absent he knew the fraud of Ananias and Sapphira, Acts v, 3, that is to say, Nothing of yours is hidden from me, O Colossians, because I am with you in spirit, from afar as if from near I behold all your things, and whatever you do I inspect, so that you may revere yourselves in my eyes and in my sight to act badly, or to think or speak badly of the Gospel, nor to listen to Simonian innovators, or to show any inconstancy and doubt in the faith. This sense and meaning is not disapprovable, if you take the spirit not as permanent (for it is not likely that this was in the Apostle), but as transient, by which at times, when it was necessary, Paul was caught up, so that absent he might behold the state and order of his Churches. But the former sense, as it is simpler, so it is more certain. REJOICING AND SEEING YOUR ORDER. — By "order" Ambrose understands the disposition of conduct. Chrysostom, Theophylactus, Oecumenius take the middle view, τάξιν, that is order, interpreting it as εὐταξίαν, that is good order, by which all things are done well and in an orderly manner according to the order prescribed by Paul or the Bishop. "For just as," says Theophylactus, "in a military line a good arrangement of order makes the phalanx firm; so also in the Church, when good order constituting charity shall be present in all things." How great is the good and utility of this order is evident in every commonwealth; for no commonwealth can subsist without order; but in order that it subsist, it is necessary that citizens be subordinate to magistrates and obey, and that each citizen keep his own rank and order: and if this order be disturbed, the commonwealth is disturbed. Secondly, the same is evident in the hierarchy of heavenly spirits and angels, in which there is the highest order, which associates, stabilizes, preserves and adorns the commonwealth of angels with wondrous beauty. Thirdly, it is evident in the orderly motion and position of the heavens, stars, elements and all creatures and the whole universe: for if this order be disturbed, the whole universe is disturbed; for the order of the whole universe is the bond and salvation. "The perturbation of order," says the Nazianzen, oration On Moderation in the disputation to be observed, "in the air introduced lightnings, on earth conflagrations, in the sea inundations, in cities and families wars, in bodies diseases, in souls sins as if producing new things," etc. "All things," says the Wise Man, Wisdom xi, 21, "Thou hast disposed in measure, and number, and weight," O Lord creator of all! Concerning which saying of the Wise Man, see St. Augustine, lib. IV On Genesis according to the letter, cap. III, IV, V, tom. IV, and St. Thomas, I part., Question V, art. 5, where from St. Augustine he teaches that every thing, or every good has first, measure, which provides to every thing a certain mode from the determination of its efficient and material principles; secondly, it has number, which provides to each thing its species; thirdly, it has weight, that is order and inclination to its acts and end; which weight draws the thing itself to its rest and stability. Wishing to signify this, Plato in the Timaeus says the world was made through the cube of the ternary, that is through 27; for three in itself multiplied, that is three times three, makes nine, again three times 9 makes 27, which is and is called the cube of the ternary. Through this cube therefore, namely through twenty-seven, Plato thought the world was made, because in this cube, namely 27, all harmony and consonance (of numbers) consists. Because, therefore, there are such great advantages to good order, the Apostle inculcates order so many times, and wishes it to be observed in all things. Hence also St. Ignatius, nearest to the Apostles, and imbued with their spirit and zeal, in his epistles so many times and with such earnestness commends and commands this order, as in his epistle to the Trallians: "He who," he says, "is within the altar is clean, and therefore obeys the Bishop and Presbyters: but he who is outside, that is, he who does anything without the Bishop and Presbyters and Deacons, such a one has a polluted conscience, and is worse than an infidel." And to the Smyrneans: "Let all things," he says, "be accomplished among you in becoming order in Christ. Let the Laity be subject to the Deacons, the Deacons to the Presbyters, the Presbyters to the Bishop, the Bishop to Christ, as he himself to the Father." St. Ignatius repeats and inculcates this same thing in almost every single epistle.
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6. AS THEREFORE YOU HAVE RECEIVED JESUS CHRIST THE LORD (that is to say, As from Epaphras and Archippus you have received the faith and doctrine of Jesus Christ, especially that by which you have been taught that Jesus Christ is the Lord and our redeemer, not angels, so) WALK IN HIM. — For Christ is the way which leads to the Father, not angels, says Chrysostom. "In him" therefore, that is in his faith and institution "walk." For Christ is taken for the things joined with him, namely for the faith, doctrine and life of Christ, according to Canon 37. Paul wishes us to follow the ancient faith handed down by Christ and by the Apostles, and not to listen to the Novatians.
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7. ROOTED AND BUILT UP IN HIM. — These depend on the preceding, "walk in him," that is to say, So walk in the faith and institution of Christ, that you have firm and fixed roots in it, and are built up in it. For the Greek ἐποικοδομούμενοι is not of past tense, but of present tense: whence it signifies not so much "built up," as "that you may be built up," or that you may be somewhat repaired if collapsed. Thus Theophylactus. Note here a threefold metaphor and comparison. For first he compares Christ and the faith of Christ to a way in which one must walk; second, to a root to which we ought to be grafted and to adhere; third, to a foundation upon which we ought to be built up. In a similar manner, Ephes. cap. ii, 20, he said: "Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone." And cap. iii, 17: "Christ," he says, "to dwell by faith in your hearts, being rooted and founded in charity." ABUNDING IN HIM (in Christ namely, that is in the faith of Christ, grace, charity and other virtues) IN (that is with) THANKSGIVING, — for so many benefits of God, which he has bestowed upon you through Christ. Thus Anselm.
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8. BEWARE LEST ANY MAN DECEIVE YOU BY PHILOSOPHY. — He returns to verse 4, where he began to treat the principal argument and cause of the epistle, namely to dissuade the Colossians first from the heresy of the Philosophers, then below from the sect of the Judaizers. "The Apostle," says Tertullian, lib. De Praescr., cap. vii, and lib. De Anima, cap. iii, "had been at Athens, and there experienced that talkative city; when he had tasted all the shops of wisdom and eloquence there, from thence he conceived this monitory edict." Note: For deceive, in Greek it is συλαγωγῶν, that is to plunder. Thus the Syriac, Theophylactus, Ambrose. Whence Hilary, lib. XII De Trinit., reads, despoil. Paul therefore calls the Simonians, and the Gnostics and other heretics sprung from them, robbers, as Christ also does, John x, 8. And deservedly. For if a robber is one who takes away and plunders the goods of fortune; much more is a robber one who takes away and plunders from us the true faith, grace, all virtues, indeed Christ and God himself; and who does not kill the body, but the soul itself, and delivers it to be devoured by the robber devil and to eternal death. This plundering is therefore a monstrous sacrilege: for as those who plunder temples are called by the Greeks ἱερόσυλοι, so also by Paul here by the same name are called those who plunder souls made in the image of God and consecrated to God through heresy, and sell and enslave them to the devil. BY PHILOSOPHY, AND VAIN DECEIT. — "And" is taken for the things joined with it, namely for faith, doctrine; it means that is. Thus also "and" is taken for "that is" in Gal. vi, 16, and elsewhere, as I said there, that is to say, I do not condemn all philosophy (as Luther wrongly understood), but that which is vain deceit and superstition of paganism. Whence he calls this philosophy, 1 Tim. cap. ult., verse 20, "science falsely so called;" such were those speculations of angels or certain intermediate gods and mediators, with which the books of the Platonists were filled. Thus Chrysostom and Augustine, lib. VIII De Civit. Dei, cap. ix and xvi. Although Clement, lib. I Strom., thinks that here only the philosophy of Epicurus is condemned, which takes away providence and counts pleasure among the number of gods. Second, Paul here censures Apollonius of Tyana and other Philosophers, who at that time equally with the Apostles went about the world, to draw the people from Christ to themselves and their doctrines, as I said 1 Corinth. i, 20. Third, he attacks Simon Magus with his followers, who was the first heresiarch and the father of all the Novatians. Hence it is clear that Simon and other Novatians then patched together their doctrines from the fictions of Plato and other Philosophers as a patchwork. Whence Tertullian, lib. De Anima, cap. iii, calls Philosophers the patriarchs of heretics. The same, lib. De Praescript., cap. vii: "Heresies," he says, "are suborned by philosophy. Hence the Aeons and certain forms, and the Trinity of man in Valentinus; he was a Platonist. Hence the God of Marcion better from tranquility came from the Stoics. And as the soul is said to perish, it is observed from the Epicureans. And that the resurrection of the flesh is denied, it is taken from one school of all Philosophers. And where matter is equated with God, it is the discipline of Zeno. And where something of a fiery God is alleged, Heraclitus intervenes: the same matters are turned over among heretics, the same arguments are involved." More particularly and at length Irenaeus, in book II Against the Heresies, chapter xix, enumerates which doctrines the Valentinians and Gnostics borrowed from which Philosophers: "Thales of Miletus," he says, "said that water was the generation and beginning of all things (and to say water is the same as to say bythos, that is, the deep, which the Valentinians place among their Aeons). Homer the poet, however, dogmatized that Ocean was the genesis of the gods and Thetis the mother, which things they transferred into bythos and Sige. Anaximander, however, subjected that which is immense as the beginning of all things, having seminal generation of all things within itself, from which he says immense worlds are constituted; but they transfigured this into bythos and Aeons. Anaxagoras, moreover, who was also called Atheist, dogmatized that animals were made by seeds falling from heaven to earth, and from this they received the Aeon which they called Sense. Thus from the void of Democritus and Epicurus, and from the atoms of the same, they took their Pleroma." And further down: "That the fabricator made the world from subjected matter, both Anaxagoras and Empedocles and Plato said first before these." Then he teaches that they made God a slave of necessity from the fate of the Stoics. And after a few words he adds: "That they say the Saviour was made from all Aeons, all depositing in him as it were their flower, they received from Hesiod's Pandora. But that indifferent opinion concerning foods and other operations, and that they think they cannot be wholly defiled by anyone on account of their nobility, whatever they eat or do, they possessed from the Cynics, since they are of the same covenant with them. But they attempt to bring minuteness of speech and subtlety concerning questions, which is Aristotelian, into the faith. That they wish to transfer all things into numbers, they received from the Pythagoreans." ACCORDING TO THE TRADITION OF MEN, ACCORDING TO THE ELEMENTS OF THE WORLD, AND NOT ACCORDING TO CHRIST,—that is to say, this philosophy or empty deception, which I here condemn, is not revealed or inspired by God (who is most truthful, and is truth itself), but is fabricated and handed down by vain and erring men: and therefore it is vain, erring, false and deceptive. Such are the axioms and principles of the ancient Philosophers, which are repugnant to our faith, for example: nothing comes from nothing; there is no return from privation to habit; the being of an accident is to inhere; the world is eternal; things which are the same as a third thing are the same as each other; every substance, especially rational substance, subsists through itself. For these, except one, are true in natural things, but not in supernatural things; otherwise indeed from the first would be taken away (as some have taken away) the creation of things; from the second would be taken away the miracles of Christ, by which he restored the blind, the deaf, the lame to sight, hearing and walking; from the third would be taken away the truth of the body of Christ in the Eucharist; the fourth denies the origin of the world; from the fifth would be weakened the mystery of the Holy Trinity; from the sixth would be undermined the mystery of the Incarnation and hypostatic union. Although properly the Apostle speaks not of these, but of other principles and traditions of the Simonians, as I shall say presently. Secondly, this philosophy, which I condemn, is "according to the elements of the world," that is according to the rudiments of vain philosophy, concerning the production and governance of the world, for example, of Plato and the Platonists, who taught that angels made the world and are mediators of men with God, again that the heavens and stars are animate, and other similar things: whom Simon Magus followed, feigning himself to be some god, and first to have begotten Selene his wife, and calling her as it were the first conception of his mind Ennaea, asserting that she was the mother of all things, and made angels, and the angels then made and produced the heavens and the world, and other similar fabrications; concerning which verses 18 and 20. Thus Irenaeus, book I, chapters xx and xxiii, Chrysostom, Theophylactus and others here. Hence it is clear that the Apostle, in Galatians chapter iv, verses 3 and 9, calls "elements of the world" in a different way and in another sense than here: for there he calls "elements of the world" days, months and years, which are as it were principles by which the world was created, consists and is governed, which therefore the Jews held as festivals and worshipped, as I said there: but here he calls "elements of the world" the principles of worldly wisdom and philosophy. Thirdly, this philosophy and empty deception, which I condemn, is "not according to Christ," that is, it is not taught and handed down by Christ, nor does it teach Christ and Christ's redemption, grace and faith; but it draws you away from Christ to angels, heavens, stars, concerning which, as I said, it hands down its dreams and inventions. Hence it is clear that not true, but false philosophy is condemned by the Apostle; for truth cannot be contrary to truth, and therefore true philosophy serves and is handmaid to Christian piety.
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9. BECAUSE IN HIM (Christ) DWELLETH ALL THE FULLNESS OF THE GODHEAD BODILY. — Note: "Because" gives the reason for the foregoing, namely why he said that philosophy and Philosophers, who lead men away from Christ, must be avoided; but the philosophy and wisdom which Christ brought from heaven and taught on earth must be followed, as if to say: I do not wish you to follow erring and false human philosophers, because I wish you to follow Christ, who is the first truth: for in Christ dwelleth all the fullness of the Godhead bodily. Note secondly: For "dwelleth," in Greek it is κατοικεῖ, which signifies not a temporary, as παροικεῖ, but a perpetual dwelling. For κατοικεῖ and παροικεῖ are distinguished in Greek, just as in Latin "to dwell" and "to sojourn" are distinguished. Thus Peter, in his first epistle, chapter i, verse 17, calls the present life παροικία, that is, a sojourning. For, as Cicero says, "God has given us a lodging for sojourning, not a dwelling by nature here." On the contrary, in Psalm lxxxvi, 7, when it is said: "As of all things that rejoice, so the dwelling is in thee," for "dwelling," in Greek it is κατοικία, that is, a perpetual abode. Note thirdly: "The fullness of the Godhead" is the same as the full and whole Godhead, which dwelt in Christ as man. Thus Ambrose, Theodoret, St. Thomas, Chrysostom and his followers. From this the Apostle consequently leaves it to be gathered that in Christ there dwelt all the fullness of wisdom and truth: for the Godhead brings this forth and includes it in itself, and consequently Christ as teacher, the wisest, must be followed, not however the Philosophers. Whence St. Augustine, epistle 57 to Dardanus, and from him the Gloss here, interpret "the fullness of the Godhead" as the full knowledge of God, which is in Christ and in Christ's Gospel, not however in Moses and in the shadows of the Mosaic law. St. Erasmus so esteems this exposition as genuine, that he excludes and refutes the former one already given; but wrongly: for it is certain that "the fullness of the Godhead" properly signifies the full Godhead, not however the knowledge of God, although, as I have said, the Godhead brings that with it. Note fourthly: In Christ dwelleth "the fullness of the Godhead bodily," that is, not shadowily, as it dwelt in the mercy seat, the tabernacle and the Sacraments of the old law; nor yet phantasmally, as the Manichaeans wished; nor finally by accident only, namely by motion and operation, as Nestorius taught; but "bodily," that is, truly, really and substantially. This sense is sought from verse 17, for there he sets body in opposition to shadow. Thus Prosper, sentence 393, and Augustine, epistle 57 to Dardanus. In a similar sense, verse 17, he calls the truth and solidity of Christian things, represented through the shadows of the law, the "body of Christ." Secondly, "bodily," because in Christ the divine nature is united not only to the soul, but also to the body of Christ; so that from the divine Word and human corporeal nature, one ineffable corporeal substance is as it were composed, which is and is called Christ, or God made man. Thus the soul can be said to dwell bodily in man or in the human body. Thus St. Augustine above, Theodoret, Theophylactus, St. Thomas, III part., Question II, article 9, ad 2. Hence therefore falls the argument of Nestorius saying: if God dwells in Christ, therefore in Christ there are two hypostases, namely one of God dwelling, another of the body which is dwelt in: for this does not follow. For in Christ the matter stands as in man, in whom although the soul dwells in the body, it does not however have two, but one and the same hypostasis with it: for "dwelleth" only signifies that the Godhead is not mixed or confused with the body which it dwells in, but remains whole and unmixed. Thirdly, St. Thomas in the place already cited: "bodily," he says, that is, in three ways according to the three dimensions of the body. For just as the body has three dimensions, namely length, breadth and thickness: so in three ways as it were by dimensions the whole Godhead is in Christ, namely first by essence, by presence and power, as it is in other men and creatures. Secondly by sanctifying grace, as it is in all other Saints. Thus God and the Godhead, says Remigius, dwelt in Solomon by wisdom, in Daniel by chastity, in Moses by meekness, in Christ by all virtue and innocence. Thirdly and most properly the Godhead dwelt in Christ by hypostatic or personal union; and this is proper to Christ alone. But the two former expositions are literal and genuine, this third seems rather to be a certain metaphorical accommodation.
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10. AND YOU ARE FILLED IN HIM (Christ) WHO IS THE HEAD OF ALL PRINCIPALITY AND POWER, — that is, Christ inhabits you with his fullness of divinity, in the manner which I have already explained a little before from Remigius, namely that he may fill you with faith, hope, charity and all his virtues and graces. Thus Ambrose and Theodoret. "Christ," I say, who is the head of all principality and power; and of all other angels whatsoever, as if to say, Do not therefore cleave to the angels whom Simon introduces, but to Christ, as you have begun. Christ is the head both of you [...] of the angels, therefore to Christ your head as members inseparably join yourselves, nor allow yourselves to be separated from Christ in any way, so that constantly and assiduously you may say: Christ is my head, my hope, my love and all things. How Christ is the head of the angels, I have already said in Ephesians, chapter i, verses 10 and 22.
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11. IN WHOM ALSO YOU ARE CIRCUMCISED WITH CIRCUMCISION NOT MADE BY HAND IN THE STRIPPING OFF OF THE BODY OF FLESH, BUT IN THE CIRCUMCISION OF CHRIST, 12. BURIED TOGETHER WITH HIM IN BAPTISM. — Thus read the Roman Bible and Theodoret. The Greek, however, the Syriac, Theophylactus and others omit the word "but." According to the Roman and Theodoret, there is an antithesis between the circumcision of flesh given through Moses and the circumcision of the soul instituted by Christ; for this antithesis is signified by the adversative conjunction "but," and the sense is: You, O Christian Colossians, are circumcised with circumcision not Jewish, which is made by hands, and which consists in the stripping off of the body of flesh, because namely the foreskin is cut off from the carnal body; but you are circumcised in circumcision, that is circumcision (for it is a Hebrew construction with bet) of Christ, which circumcises not the body, but the soul from sins. If you ask where and when you are thus circumcised by Christ? I answer: in baptism, namely by this very fact that you are buried together with Christ in baptism: for in baptism not only are sins circumcised, but buried and overwhelmed and absorbed by expiatory waters. The Apostle attributes the same metaphor of burial to baptism, Romans vi, 4, as I have said there. Note: He calls "body of flesh" a carnal body: for there are, as St. Augustine says, book XIV On the Trinity, many bodies lacking flesh: such as the heavens, elements, stones, etc. Unless you say there is hypallage and metathesis, by which "body of flesh" is said for flesh of the body; so that you thus read and arrange these words, "in the stripping off of the flesh of the body," and the sense be, in the stripping off and cutting away of the carnal part, namely the foreskin, from the body. Thus the Hebrews call "a desert of peoples," not a desert through peoples, but rather a desert from peoples; and the resurrection of the dead, that is from the dead. The Apostle therefore sets an antithesis between the circumcision of Moses and of Christ, in that the former cut off only the flesh, which is the instrument of sin, namely the vile skin of the foreskin: but the circumcision of Christ cuts away the very sins from the soul. Secondly, if with the Greeks and Syriac you read without "but," the sense will be different, and the antithesis will be less clear, and the meaning will be: You are circumcised with circumcision not made by hand, in the stripping off of the body of the flesh of sins, that is, in the stripping off of the carnal body, which was contrary to us. The sense therefore given in the seventh place is the best, and most excellently explains both the Greek and Latin reading. Whence the Greek add the word of sins: for thus they have it, ἐν τῇ ἀπεκδύσει τοῦ σώματος ἁμαρτιῶν τῆς σαρκός, that is, "in the stripping off of the body of the sins of the flesh." Where note: "Body of the sins of the flesh" is called a body subject to carnal sins. Now according to the Greek and Syriac this sense will be: You are circumcised through Christ with circumcision not made by hand, in the stripping off of the body of the sins of the flesh; because namely your body through the baptism of Christ is circumcised from carnal sins, and stripped of them, so that it may no longer be a body of sin: for through baptism you have put off the body of sin, and have put on the body of grace and justice; and thus in reality to circumcise is the same as to put off or strip away the body of sin. Thus Theophylactus and the Greeks. But the former reading through antithesis is clearer and truer. For the Apostle here attacks and rebukes the Judaizers and calls away the Colossians from circumcision and Judaism, just as in verse 8 he called them away from the philosophers and their doctrines to Christ.
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12. IN WHOM (namely Christ) YOU ALSO HAVE RISEN (to a new life, new morals, a new spirit, which you received in baptism) THROUGH FAITH IN THE WORKING (Greek ἐνεργείας, that is, efficacy, or efficacious working) OF GOD, WHO RAISED HIM (Christ) FROM THE DEAD, — that is to say, You have risen in baptism to a new life through faith, by which you believed in God's power and the efficacy of divine grace, by which through Christ He works this spiritual resurrection in believers, just as that same power worked bodily resurrection in Christ, when He raised Him from death. That this is the meaning is evident from Ephesians 1:19, to which the Apostle here alludes (for this epistle is very similar to and as it were a compendium of the epistle to the Ephesians), where he thus says: "That you may know what is the hope of his calling (that is, to how great goods you are called, how great grace here and glory in the resurrection you ought to hope for) and what are the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power towards us who believe (which he says here, through faith) according to the operation (Greek is ἐνεργείας, the same word, namely, which is here) of the might of his strength, which he wrought in Christ, raising him from the dead," that is to say, By the same energy and power God raises us believers from the death of sin to the life of grace, by which He raised Christ from death to immortal and glorious life; which he here says in brief, "through faith in the working of God, who raised him from the dead;" leaving those things to be supplied which he supplied when writing to the Ephesians, namely those which I have already cited. Thus Ambrose and St. Thomas. Secondly, Adams very probably interprets "faith in the working" as faith not idle, nor sluggish, but acting and operative in good works, which makes man active and diligent in good works. Thirdly, others interpret "faith in the working of God" as faith which God works in us. But the first sense agrees most with the style of Paul and the epistle to the Ephesians.
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13. AND YOU, WHEN YOU WERE DEAD (deprived of the life of grace) IN SINS AND IN THE UNCIRCUMCISION (through sins and uncircumcision) OF THE FLESH OF YOU, HE HATH QUICKENED TOGETHER WITH HIM (so that, just as Christ by the power of God rose from the dead to glorious life, so you by the same power and might have been raised by God from the death of sin to the life of grace and of the spirit) FORGIVING (pardoning; and freely remitting, for this is the Greek χαρισάμενος) YOU ALL OFFENCES. — Note: "Uncircumcision of the flesh" he calls the lusts and carnal sins, which are committed through uncircumcision, so that it is a metonymy and synecdoche, by which from the most well-known species of sins, the rest are understood: thus some. But this sense is narrower, for it restricts uncircumcision to lust, when the Apostle signifies any sin whatever by uncircumcision. Hence secondly, others understand by uncircumcision of the flesh gentilism and the customs of gentilism, and the manner of living in the satisfying of the lusts of the flesh. For thus elsewhere he commonly, after the manner of the Jews, calls gentilism and the Gentiles uncircumcision, because they did not circumcise after the manner of the Jews. This sense is apt, but does not exhaust the mind and foundation of the Apostle. Hence I say thirdly, the Apostle by uncircumcision of the flesh understands the uncircumcision of the flesh, namely that by which someone does not cut off and does not circumcise the desires and lusts of the flesh, but readily follows them, and obeys and indulges them. Where note: The Jews by circumcision believed themselves to become clean, holy and the people of God. Hence they held the uncircumcised gentiles as unclean, polluted and wicked. Thence proverbially they called uncircumcision or the uncircumcised that which is unclean in any matter. Thus the Prophets often rebuke the Jews, because they have an uncircumcised heart, uncircumcised ears, tongue, eyes, etc., that is, because their heart, ears, tongue, eyes are obstructed and hardened with unclean vices and lusts. A clear example of this matter and signification is found in Leviticus xix, 23, where it is thus said: "When you shall be come into the land and shall have planted in it fruit trees, you shall take away the uncircumcision of them: the fruits that spring forth shall be unclean (in Hebrew ערלים arelim, that is uncircumcised and uncircumcised) to you, neither shall you eat of them; but in the fourth year all the fruit thereof shall be sanctified, praiseworthy to the Lord (that is, shall be offered to the Lord, so that it may redound to the praise of the Lord: whence in Hebrew it is, Holiness of praises shall be to the Lord); but in the fifth year you shall eat the fruits, gathering the apples that they bring forth." Where note, the fruits which are born from the tree in the first three years are called "uncircumcisions," because by this law of Moses they were held to be unclean, and forbidden to the Jews. For just as a boy was unclean until the uncircumcision was taken from him by circumcision and cast away: so also trees were held to be unclean, so that the Jews were not permitted to eat of their fruit, until the fruits of the first three years were circumcised, that is, torn away and cast away; so that the fruits of the fourth year were offered to God, and then finally it was permitted to eat of the fruits of the fifth year. God wished by this ceremony of the circumcision of trees to be cultivated by the Jews, just as by the circumcision of boys: yet fittingly and appropriately to the nature of things; for the fruits of the first years of trees are more watery, more unhealthy and indigestible than the later ones, as the Abulensian rightly noted there. Just as therefore Scripture there calls the uncleanness of apples, the uncircumcision of apples, so here it calls the uncleanness of the flesh and of carnal sins, "uncircumcision of the flesh." Where again note: By "flesh" he understands any lust whatever, even residing in the will, reason and mind, such as the lust for honours, vain knowledge, curiosity, heresy, envy, ambition, etc., as I said on Galatians cap. v, vers. 19.
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14. BLOTTING OUT THAT WHICH WAS AGAINST US, THE HANDWRITING OF THE DECREE, WHICH WAS CONTRARY TO US. — You will ask, what is this "handwriting of the decree"? First, Theodoret answers that it is our body, in which were fixed and as it were inscribed the debts, that is, the sins of the flesh, which Christ simply blotted out on the cross. Second, others according to Theodoret answer that it is the Decalogue accusing us in the decrees (for thus the Greek texts have it, not of the decree) which it contains and commands. Whence Vatablus: "handwriting," he says, "he calls the law or Decalogue, because it was written by the finger of God, or because it testifies against us and condemns us, just as a handwriting condemns a debtor before a judge." Hence also Sixtus Senensis, lib. II, p. 89, thinks "handwriting of the decree" to be those words of the Israelites in Exodus xxiv: "All things that the Lord hath spoken, we will do." For this common acclamation of theirs, as it were from a contract, made them debtors of the whole law to be kept. And Maldonatus in the Manuscript Notes: "decrees," he says, or as it is in Greek, "dogmas," he calls the Evangelical law, which is as it were a document of the penalty for sins paid by Christ; but "handwriting" he calls the old law, which testified that all nations are mortal: for it had concluded all things under sin. He alludes to two contracts, which debtors and creditors are accustomed to use, one of the debt owed, the other of the debt paid: and he teaches that just as the contract of debt is abolished and torn up by the contract of payment, so by the Evangelical law the Mosaic law was abolished: see Ephesians ii, 15. Note here that the Syrian, Ambrose, Adam and some others with the Greeks read, not of the decree, but decrees, or commandments, and thus explain it, as if Paul said: Christ through the decrees and precepts of the Gospel blotted out the handwriting, that is, the law of Moses, which made us guilty before God, so that it is the same as what Paul said, Ephesians ii, 15: "Making void the law of commandments (of Moses) in decrees (precepts of the Gospel)," as if Christ through faith and the law of faith abrogated the law of Moses. But the Roman Bible and other Latin texts everywhere read of the decree, not decrees, and that coheres better; for if you read decrees, and understand decrees or precepts of the Gospel, which took away the handwriting, that is, the law of Moses, the apostle's sentence will be gaping and broken: for the decrees is interjected and tears the handwriting away from its following epithet, "which was contrary to us." Third, Anselm thinks this "Handwriting" to be the memory of ourselves and of demons accusing us of sins. Fourth, better Chrysostom and Theophylact think it to be the covenant of God with Adam and this law given by God to Adam: "In whatsoever day thou shalt eat of it (the fruit of the tree of knowledge of good and evil) thou shalt die the death:" for by this as it were handwriting of debt we were held liable to death. Fifth, St. Thomas thinks it to be the memory of God reserving sins, in which the sin of Judah, as Jeremiah xvii, 1 says, was written with an iron pen in an adamantine nail. "And it is called of the Decree," says St. Thomas, "because sin not only remains in memory, but also in the decree of God, by which He decreed to punish it; but when God remits it, He does not remit it so that you did not sin; but so that the sin committed is blotted out, as it were from His memory and decree, in which He was reserving it for vengeance and punishment, and at the same time He makes it so that sin does not remain in the demon's memory to accuse, nor in the sinner's conscience to sadden him:": thus far St. Thomas. Sixth, Ambrose wishes this "handwriting" to be the sin and debt of Adam transmitted to us by descent. Seventh and best of all, "the handwriting of the decree" is an obligation to eternal punishment according to God's decree and the sentence of damnation pronounced upon Adam and his descendants who sin. For in Greek it is ἐν δόγμασιν, that is, in God's decrees: by this obligation and eternal punishment we have willingly, as it were by our own hand, subscribed ourselves, and have bound ourselves to the devil as if to an avenger by this obligation. He alludes to the written contracts of creditors and debtors, by which metonymically he takes the very debt itself, which such contracts are wont to contain. This handwriting therefore is nothing other than an obligation, guilt, and debt of eternal punishment, so certain and clear, as if it were signed and sealed by our handwriting and hand. "Each one," says Origen, hom. 13 in Genesis, "while he sins, writes the letters of his sin." Thus Augustine in Psalm LXVIII, D. Thomas, Gagneius and others. Whence the Syriac version translates, he blotted out in his commandments (that is, from himself, or his own) the handwriting of our obligations, which was contrary to us. To which add, the Greek dative δόγμασι, that is, decrees, can conveniently be explained by the genitive of decrees. For thus the Hebrews often use the dative for the genitive, as מזמור לדוד mitsmor ledavid, that is, a psalm to David, that is, a psalm of David. Thus in II Cor. cap. xii, vers. 7, Paul says, ἐδόθη μοι σκόλοψ τῇ σαρκί, that is, a thorn was given to me to the flesh, that is, of the flesh. Thus Cato in his books On Agriculture says, "Ornamenta bobus", for "ornamenta boum", and "Instrumenta rusticis", for "instrumenta rusticorum": thus here "handwriting of decrees" is handwriting of the decrees, namely an obligation to death and eternal punishment, or the sentence of damnation pronounced upon sinners by God through his decrees and precepts. AND HE HIMSELF (the handwriting or obligation just mentioned) TOOK IT AWAY FROM THE MIDST (that is, removed it) BY AFFIXING IT TO THE CROSS,—as if to say, Christ nailed this handwriting, and crucified it, that is, annulled it and abolished it by his cross and death, dying on the cross. Thus Theodoret: He alludes to written contracts; which, when the debt is paid, since they are no longer valid for anything, are torn up, or pierced through and affixed with a stylus or hook. Thus Spartianus relates in his life of Hadrian, that Hadrian, to win the favor of the people, remitted an infinite sum of money (it was twenty-seven million gold pieces) which was owed to the treasury by private debtors, and burned their written contracts in the Forum of Trajan. Far more was remitted and abolished by Christ.
2:15
15. AND DESPOILING THE PRINCIPALITIES AND POWERS (that is, despoiling the demons of their power, dominion and tyranny over men bound and subject to him by this handwriting of sin), HE LED THEM AWAY CONFIDENTLY IN OPEN TRIUMPH IN HIMSELF. — Note the word "led them away," which Anselm explains thus: Christ, he says, led the souls of the Saints from hell to heaven; but in Greek it is ἐδειγμάτισεν, that is, he led them away and conducted them in triumph, as triumphatores are accustomed to conduct enemies and spoils in triumph, to display and exhibit them for all to behold. Thus Christ, as it were a triumphator, led his enemies, namely the demons, with their power which they had held over men now cast down and conquered by him, into triumph, and displayed them to God and the angels, as Ambrose translates it. Piously St. Bernard, epistle 190 to Pope Innocent, citing this passage of the Apostle: "Would that," he says, "I might be found in those spoils by which the contrary powers were despoiled, myself also led away into the possession of the Lord! If Laban pursuing me should accuse me that I departed from him secretly, he will hear that I came to him secretly and for this reason departed from him secretly." By Laban he understands the devil, whence he adds: "He subjected me to him by the more secret cause of sin, he withdrew me from him by the more hidden reason of justice." Theodoret adds: Christ showed, he says, by his victory and triumph to men how weak the demons are, and how easily by his aid they can conquer them. Whence Augustine, epistle 59, translates the Greek word ἐδειγμάτισεν as "made an example," that is, he set a public example for all to behold and to beware of, so that all by this example might learn not to resist Christ, to submit to Christ and obey him: but the Syriac translator rendered it vabehet enun, that is, and confounded them. Thus in Numbers xxv, 4, the Lord says to Moses: "Take all the princes, and hang them up against the sun in gibbets." Where for "hang them up" the Septuagint translates παραδειγμάτισον, that is, set them forth as an example: namely so that the others, seeing those who were partakers or leaders in the fornication and idolatry of Beelphegor hung up, might all fear and beware. Secondly, for "confidently in open," in Greek there is only ἐν παρρησίᾳ, that is, freely, confidently, boldly and openly. Whence Ambrose translates it, "in authority." Maldonatus thinks that "openly" was added by some busybody wishing to correct the version, because it is not in the Greek; but all manuscripts have "openly." I say therefore that "openly" is included in "triumphing": for triumph is done openly and publicly. Indeed Beza translates ἐν παρρησίᾳ as "led them away openly": for ἐν παρρησίᾳ means freely, fearlessly, openly, publicly, fearing no one. Thirdly, "triumphing over them," that is, celebrating a triumph over them; or leading them, namely the demons, into triumph. IN HIMSELF, — that is, through himself; through his own virtue and victory, not obtained by angels, but by himself and his own strength. Note: For "in himself," in Greek it is ἐν αὐτῷ. When this has the rough breathing, it is the same as ἐν ἑαυτῷ, that is "in himself," as Our translator, the Syrian, and others render it: when it has the smooth breathing, however, it signifies "in it," and then it can be referred to σταυρῷ, that is "the cross," which preceded; for σταυρός, that is the cross, is masculine in gender in Greek, as if to say "In the very cross Christ triumphed over His enemies, so much so that the cross was the triumphal chariot of Christ." Thus Theophylactus. Whence Origen in homily 8 on Joshua teaches that the devil was crucified on the cross of Christ, in such a way indeed that on the cross of Christ two were affixed, namely Christ visibly, of His own will, and for a time; but the devil invisibly, unwillingly, and to his eternal shame. And he proves this from this passage of the Apostle, where Paul uses the metaphor of triumph, wishing to indicate that the cross is a triumphal chariot, on the highest part of which sits Christ triumphing, and on the lowest part the devil is dragged bound, and is displayed as if in a procession. For this is what the Greek ἐδειγμάτισεν and θριαμβεύσας signify. For Origen, explaining that passage of Joshua cap. viii, 29, where Joshua is said to have hanged the king of Hai on a tree (for which Origen reads "on a double tree"), philosophizes allegorically thus concerning the cross of Christ: "The cross of our Lord Jesus Christ was double, that is, it consists of a double reason and is twofold. For visibly indeed the Son of God was crucified in the flesh, but invisibly on that cross the devil with his principalities and powers was affixed to the cross. This will not seem true to you, if I produce to you the Apostle Paul as a witness? That which was contrary to us, He took it away from the midst, affixing it to His cross, stripping off the principalities and powers, He triumphed over them freely in the wood of the cross. Therefore the reason of the Lord's cross is twofold, one that in which Peter says that Christ crucified left us an example; and this second, in which that cross was the trophy of the devil, in which he was both crucified and triumphed over." Then he proves and declares this same thing by another sentence of Paul, saying thus: "And therefore Paul also said: But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world. Do you see that here also Paul has set forth a double reason of the cross. For he says two things contrary to each other are crucified, himself holy and the sinful world, to that form without doubt which we have spoken of Christ and the devil. For we are crucified to the world then, when the prince of this world coming in us finds nothing in us; and the world is crucified to us, when we do not receive the desires of sin." Then Origen objects to himself, if the devil is crucified, how do we see him prevailing over so many faithful? and he answers: "It must be understood," he says, "that the devil is indeed conquered and crucified, but to those who are crucified with Christ; but to all believers and to all peoples equally he will then be crucified, when that shall be fulfilled which the Apostle says: For as in Adam all die, so also in Christ all shall be made alive."
2:16
16. LET NO MAN THEREFORE JUDGE YOU, — that is, reprove or condemn you; for thus by metaleipsis κρίνομαι is put for κατακρίνομαι, that is to judge, for judging to condemn. IN MEAT, OR IN DRINK, — that is in the choice and abstinence of meats and drinks prescribed to the Jews in Leviticus xi.
2:17
17. EITHER IN PART OF A FESTIVAL DAY, OR OF A NEW MOON, OR OF SABBATHS: WHICH ARE A SHADOW OF THINGS TO COME, BUT THE BODY IS OF CHRIST. — Note with St. Augustine, epistle 59, that the illative conjunction therefore signifies that these things are inferred from what precedes. For he said in verses 6 and following that in one Christ our faith and conversation ought to be, in whom, as he says in verse 11, we are circumcised with a circumcision not made by hand, in baptism. Hence he now infers that those Judaizing are not to be heard, who taught that the selection of foods and festival days prescribed by the old law, and consequently the other ceremonies of the old law (for he understands all these by synecdoche from one or another species of foods and festivals) ought to be observed by Christians. That it is about Jewish fastings and festivals, not Christian ones (which the Innovators twist this passage to mean), is evident first from the word new moon and sabbaths; for these are Jewish festivals, not Christian. Second, from the fact that he adds: "Which are a shadow of things to come, but the body is of Christ," that is to say, I speak of the old festivals, which were a shadow of the festivals of Christ. Third, this is evident from the scope of the entire epistle, which is to argue against the Simonians and Judaizers. Fourth, thus the Fathers explain it everywhere, Chrysostom, Theophylactus, Oecumenius, Theodoret, Ambrose, Anselm and Augustine, epistle 59 to Paulinus. Note: The Apostle does not say on a festival day, but "in part of a festival day," either because the Judaizers wished not only the festival day itself, but also each of its parts to be observed; or rather "in part," that is, as the Syriac translates it, in the divisions of festivals; because, as Chrysostom explains, the Judaizers taught that certain Jewish festivals ought to be kept, others neglected, either from their own choice and fancy, that is to say, the Apostle diminishing the festivals of the Judaizers: In vain and without reason do they divide the abolished festivals of the Jews, so that they keep some, neglect others; or, as Theodoret and Chrysostom say, because those who were at Colossae and elsewhere were far from Jerusalem and the temple, and consequently could not celebrate Passover and certain other festivals. For this reason the Jews even now do not celebrate Passover, nor Pentecost, by the sacrifice of the lamb and other things which the law commands to be sacrificed on those days, because that same law commands that these be sacrificed nowhere except in Jerusalem in the temple, which they now lack. Thirdly, τὸ in part of a festival day could be taken more simply, that is to say, Let no one judge you in this part, in this point, in this matter, or in that which pertains and relates to a festival day: for thus we commonly speak, In this respect, that is, in this deed or point no one can blame me. And thus Paul often speaks, as in II Corinthians iii, 10: "That which is made manifest in this part." And chapter ix, 3: "Lest that which we glory of concerning you, be made void in this part;" and chapter xi, 21: "As if we had been weak in this part," that is in this point, in this matter. Origens gives a tropological explanation, homily 23 on Numbers, namely that Paul says "in part of a festival day," because in this life only a part of the festival, but in heaven, where there is full joy, the whole festival is celebrated. "In this life," he says, "we are interrupted even against our will by the burden of the flesh, we are struck by its desires and the cares and anxieties of darkness: that which is perfect will come, and perfect festivity will yield to the festivity which is in part." Note secondly: The Apostle calls "festival days" the very annual solemnities, namely Passover, Pentecost, Tabernacles, and thus they are distinguished from new moons and sabbaths, which were common festivals, recurring and ordinary every month and week. WHICH ARE A SHADOW OF THINGS TO COME, BUT THE BODY IS OF CHRIST, — that is to say, A shadow is a likeness of the body, so those old observances of foods and festivals were a likeness and type of things to come through Christ. For he opposes shadow to body, law to Gospel, Moses to Christ. Again, in the word body there is catachresis: "body" here is the same as the truth and substance of that old shadow, which is Christ, and brought through Christ into the world, that is to say, We hold in Christ the very true and solid thing adumbrated by the old festivals; let therefore the very Jewish shadows of festivals cease, now that the truth is present. In a similar sense he said in verse 9, that in Christ dwells the fullness of divinity "bodily." Oecumenius notes that some punctuate these differently, namely so that those words, "but the body is of Christ," refer to what follows, "let no one seduce you." Thus Augustine reads and understands it, epistle 59, that is to say, Let no one, O faithful, who are the body of Christ, seduce you. But the former reading is truer and more common.
2:18
18. LET NO ONE SEDUCE YOU. — This is a new period, says Chrysostom, for just as at the beginning of the chapter generally, verse 8, he attacked the Philosophers; but in verse 11, those who Judaize: so here specifically, in verse 16, he attacked the feasts and abstinences of those who Judaize; but in this verse 18, he attacks the error and superstition of those who philosophize in the worship of angels. Note: For seducat, in Greek it is καταβραβευέτω, which first, the Syriac translator rendered, let no one make you guilty, or care to condemn you; and Photius explains καταβραβευέτω as κατακρινέτω, that is, let him condemn. For thus Demosthenes says καταβραβεύειν of an actor who plays the defendant, and urges and presses him toward condemnation. Second, Valla and Stapulensis translate, let no one with a proposed prize call you forth to contest, let no one show you the prize. Third, Oecumenius: καταβραβεύειν, he says, is said whenever victory is with one person and the prize with another. Whence St. Jerome to Algasia, Question X, translates, "Let no one against you take the prize." For when someone placed in a contest loses the prize and the palm due to him through the injustice of the agonothete, or through the snares of the masters, he is said to be καταβραβεύεσθαι. Fourth, Ambrose translates, "let no one overcome you." Fifth, Augustine, epistle 59, "let no one convince you." But note: Just as βραβεύω means I give the prize, I award the prize of contest and victory, for from this the brabeuta was called, he who in the contest of competitors was the judge, so that he might award the prize to the victor: so καταβραβεύειν means to deprive someone of the prize due and to defraud, to circumvent someone in taking the prize, and, as Our author translates, to seduce (for the preposition κατά imports the contrary and opposite of the verb βραβεύω), and it befits not only the agonothete, but also the antagonists, as in Virgil Nisus running in the stadium intercepts the prize from Salius, which Euryalus obtains: how the Pharisees are said neither to enter heaven, nor to allow others to enter, as if Paul said: Let no one oppose your prize, let no one intercept or turn away your prize and reward, let no one make you unworthy of the crown prepared for you, says Vatablus, and, as Chrysostom with his followers, let no one defraud you of your prize, as if to say: You are called to the prize of heavenly glory, you must run toward it, and you have begun to run toward it through faith and the religion of Christ; see that the Innovators do not turn you away from this race and prize through faith and superstition toward angels, which they introduce. Finally, after long reflection on this passage, a new sense has occurred to me, and one hitherto unheard, but which perhaps will seem to the reader more natural and genuine, namely that καταβραβευέτω means the same as to rule against you, to insult you, to govern you imperiously; for βραβεύειν, according to Budaeus, properly signifies to rule, to dominate, to command: and κατὰ means the same as against, so that καταβραβεύειν means the same as what the French call braver (which appears to be derived from the Greek βραβεύειν) contre quelqu'un: just as petulant youths are said to braver the guard, or contre la garde, when they insult the city's custodians and watchmen with arms, command them, dominate them. That these Innovators introducing the religion of angels were indeed of this sort is sufficiently indicated by the Apostle, when he adds that they, wishing to do this, boast of their visions, and are puffed up with the sense of their flesh; for this is properly to braver and faire le brave: for pride is the mother of heresy, and heretics puffed up wish to καταβραβεύειν Catholics, that is to insult and dominate them. Add that, just as he said of the Judaizers in verse 16: "Let no man judge you," that is, as if a judge should preside over you, judge you and condemn you; so of these angelic heretics he says here: Let no man καταβραβευέτω you, that is, let no one as a brabeuta rule you, judge you, imperiously dominate you; so that it is almost the same thing to judge and to preside as a judge, which is to καταβραβεύειν: for both heretics and Judaizers wished to pass judgment on Christian matters, on Christ and the articles of faith, and to preside as judges; for this is the critical genius of heretics, that they wish to be censors, judges and as it were lords of all. This seems to be what St. Jerome means in the cited passage, where he teaches that the word καταβραβεύειν is proper to the Cilicians: for Paul was a Cilician; and so he renders it here, "Let no man overcome you," as if to say, These Innovators are proud, swollen, and, as the French say, font la brave, and wish with their wisdom to teach all, and to prevail over all and dominate them; finally they wish to be brabeutes, and as brabeutes to preside over the contest of Christians, and to prescribe new laws and religions to them. Come then, O Colossians, reject their arrogance, do not suffer them to grow insolent against you, do not allow them to καταβραβεύειν you, to dominate and command you, and Christ himself and the Church. Thus is βραβεύειν understood in the following chapter, verse 15, as I shall say there. Nor is it an objection that κατά, when it means against, requires the genitive, but here has the accusative ὑμᾶς; for he says μηδεὶς ὑμᾶς καταβραβευέτω, for that accusative ὑμᾶς does not correspond to the preposition κατά, but to the verb βραβεύειν, which governs both the accusative and the dative. Thus Plutarch says βραβεύειν ἅμιλλαν, that is to rule a contest, and βραβεύειν δίκην, that is to moderate judgment, to preside over judgment. Our Interpreter does not dissent from this sense, who renders it, "let no man seduce you:" where to seduce means not so much to deceive as to lead aside, as if to say, Let no one lead you aside from Christ and the Church, let no one subject you to himself, so that as a new teacher and hierarch he may draw you to his sect and worship of angels, and thus dominate you as his disciples and catechumens, as a brabeuta. For thus all heresiarchs have seduced those whom their fair speech, hypocrisy and ostentation have drawn away from the Church and led as disciples after them. VOLENS. — Θέλων, that is, by choice, deliberately, or of set purpose, as Erasmus says; so that the Colossians might understand that these Innovators were maliciously laying snares for them. Secondly, St. Augustine, epistle 59, refers τὸ volens to τὸ in humilitate, as if to say, Wishing to appear humble, an affectator of humility: thus Epiphanius, in the heresy of the Dositheans, calls ἐθελόσοφον an affectator of empty wisdom; thus the Greeks call ἐθελοδούλους, servants, those who affect the services of masters. Indeed the Africans, says Augustine, mixing the Greek word with Latin, call ἐθελοδίτεμ him who affects riches; ἐθελοσαπιεντεμ him who affects wisdom. To this Ambrose adds: Paul signifies, he says, that these (Innovators) wished by study through humility to cast down the minds of men, lest they should raise themselves to heavenly things. Thirdly, others wish θέλων to be the same as εὐδοκῶν, that is, pleased with himself in the religion of angels. Fourth and most excellently, "willing," that is voluntary, willing to rule by himself, and doing and commanding this of his own accord. Where Note: "Willing" first, refers to "let him judge against you," as if to say, These Innovators are imperious, by their own will they wish to judge and rule over you; do not suffer this; second, the "willing" can be referred to "walking," as if to say, Willing to walk, or willingly walking in this false religion of angels: so that it is a Grecism and Hebraism; and thus "willing" is the same as "heretical," that is, choosing, who by his own choice, willingly and by his election, either forges new or follows dogmas contrary to the true and received faith. IN HUMILITY. — The Greek ταπεινοφροσύνῃ signifies lowliness and humility of mind, as Ambrose translated it; consequently however it signifies external modesty and humility of words, manners and gestures. Whence Augustine thinks, in epistle 59, that there is noted here the simulated modesty of false apostles: but it seems more truly that the word humility pertains to the same thing as the word religion, namely that it should be referred to the genitive of angels, to which both are subservient. For these Innovators seem to have prescribed acts of humility, equally as of religion, both internal and external, by which angels were to be worshipped according to this new sect of theirs and religion of angels. AND RELIGION OF ANGELS. — For religion, in Greek it is θρησκεία, which is a word derived from the Thracians, among whom Orpheus discovered and prescribed the religion and worship of gods, which afterwards many of the Greeks used: "These are the rites of the Thracians," says the Nazianzen, "from whom also the word θρησκεύειν, that is to worship religiously, is derived, as the account goes." It is asked here first, what is this humility and religion of angels? Melanchthon responds that it is the eremitic life, or celibacy, which presents itself as an imitation of angels. Melanchthon therefore thinks that Hermits and the celibate are here noted and condemned of superstition. Second, Calvin and Beza properly think that the invocation of Saints and angels is here condemned, and Theodoret favors this: "Those who," he says, "defended the law, also induced them to worship angels, saying that the law had been given through them. But this vice remained in Phrygia and Pisidia. Wherefore also the Synod which convened at Laodicea, which is the metropolis of Phrygia, prohibited by law that they should not pray to angels. And even to this day it is possible to see among them and their neighbors oratories of St. Michael. They therefore consulted this, certainly using humility, saying that the God of all can neither be seen, nor comprehended, nor can one come to him, and that it is necessary to conciliate divine benevolence to themselves through angels. But he said this, In humility and worship of angels." But I say, only feigned humility and superstition and idolatrous worship of angels is condemned here. Thus all the Fathers and everywhere Catholic interpreters, Baronius, Bellarmine, Turrian, Vasquez, to be cited below, even Theodoret himself, for he himself refers to the Council of Laodicea, which in Canon 35 says, "It is not fitting," he says, "for Christians, abandoning the Church, to go to angels, and to make and invoke idolatry of angels (that is, of demons); this interpretation is favored by the fact that the Apostle often acts against the heresies of Simon then arising: but Simon here was a magus; he therefore worshipped angels, that is demons. Second, it can be understood, with Jerome to Algasia, Question X, Clement, book VI of the Stromata, and Ambrose here, of the idolatry of the Jews, who worshipped the sun, moon and all the host of heaven, that is stars and angels, perhaps thinking (which the Pythagoreans held, and which Epiphanius reports the Pharisees believed, book I, chapter xvi) that the stars are animate; whence also Ambrose here by religion of angels understands the worship of stars. But because it is uncertain whether the Jews in the time of Christ were idolaters at least publicly, indeed then the Jews were not idolaters, as R. Samuel Marochianus teaches, in the book On the Coming of the Messiah, and very many others; again, because throughout these epistles and especially in this chapter Paul attacks heretics: Hence thirdly, others understand by the religion of angels Judaism and the Jewish religion, which was humble and abject in carnal sacrifices, ceremonies and bodily purifications. So that it is a hendiadys: "Let no one seduce you in humility and religion of angels," that is in the humble religion of angels, namely in Judaism, which was given to Moses through angels on Sinai, Galatians III, 19, as if the Apostle wished to turn the Colossians away from Jewish ceremonies and lead them to Christ. For concerning Judaism he had previously said: "Let no one," he says, "judge you in meat, or in drink, or in part of a festival day, or of a new moon, or of sabbaths." And it follows, verse 21: "Do not," he says, "touch, nor taste." But since the Apostle often attacks Judaism here and elsewhere, he nowhere calls it the religion of angels. And why would he signify Judaism so obscurely, when by the words previously cited he had already clearly warned and expressed that it should be avoided? The same can be refuted by many other things which I shall bring forward shortly. Wherefore fourthly, it seems more probable to argue with Theodoret against heretics who were semi-Jewish, says Theodoret, and semi-Platonic, and this seems to be gathered from verses 8, 16 and 20. For just as Plato, as Augustine testifies, book VIII of the City of God, chapter xii and following, posited certain intermediate gods: so Simon, Menander, Saturninus, Cerinthus, Basilides, the Sethians, the Cainites, posited angels as lesser gods, who had made men and the world and had spoken through the Prophets. Indeed Cerinthus said that angels were nobler than Christ, inasmuch as he was a mere man, both because they are pure spirits, and because he thought them to be the makers of the world, and therefore he asserted that the God of the Hebrews, who had given them the law on Sinai, was an angel. Whence against these the Apostle here so often and in Ephesians chapter 1, and Hebrews 1, exalts Christ above angels, just as nowadays witches also impose upon their inexperienced confessors, while they recount to them their fictitious visions and melodies of angels. (Bartholomaeus Carranza however in his Summary of Councils reads not "angels" but "corners," of which reading Surius also in his edition of the Councils makes mention, noting it at the margin; for it seems the Council forbids hidden idolatry, which was committed in corners, where idols were placed, the Church of God being abandoned; for angels are not properly idols. Theodoret however and many others read not "corners" but "angels" in this canon of the Council, and thus the text of the Councils itself has it: for angels can be called idols in a general sense, in the way that the worship of the Sun, Moon and anything whatever that is not God, is called idolatry, or the worship of idols); one ought not, I say, abandoning the Church, to make congregations for the abominable idolatry of angels. Whoever moreover shall be found devoted to this hidden idolatry, let him be anathema; because, abandoning our Lord Jesus Christ the Son of God, he has gone over to idols." You see therefore that not any worship, but only the adoration and idolatry of angels is condemned by the Council of Laodicea, and consequently by Theodoret equally as by Paul, here. The same is deduced from the preceding canon 34, and canon 51 of the same Council of Laodicea, where it receives and decrees the worship of true Martyrs, and condemns the worship of false Martyrs of heretics; for if it is permitted to worship men who are martyrs, and this the Council decrees, much more will it be permitted to worship angels, who by the nobility of their nature and condition far surpass men. Since therefore canon 35 condemns the worship of angels, it condemns not the worship of dulia, but of latria. Whence Paul here in the last verse calls this religion of angels "superstition." The same is evident from the whole chapter, and especially from the following verse, where he says: "Not holding the head," namely Christ. Paul therefore condemns only such worship of angels as excludes Christ and the worship of Christ, and which draws men away from Christ to men, and substitutes angels for Christ, as the Council of Laodicea, Chrysostom, Theophylactus and Oecumenius expressly teach throughout the whole chapter. Finally Theodoret frees himself completely from this error of Novatian and association in chapter IV of Daniel, and Divine Decrees, book V On Angels, where he constantly affirms that angels are to be venerated as administrators of eternal salvation, who intercede with God for us and plead our cause. But who was that worship of angels which Paul here attacks? Various authors bring forward various opinions. Some think that Paul here condemns the idolatry of the Gentiles, who worshipped their genii, and on account of them also celebrated their birthday festivals; this is evident from Censorinus, in his book On the Birthday, and Macrobius, in the Saturnalia. Or certainly the idolatry of the Magi is condemned here, who in their magical practices professed to invoke not only demons but also angels, as Tertullian testifies in his Apology, chapter 23. Thus Anselm and Turrianus; and it makes Christ the maker of all things. For this reason also in the Apocalypse, chapter 22, verse 9, the angel did not wish to be adored by John. Witnesses to these things are Clement, book VI of the Constitutions, chapter 10; Epiphanius, in the heresy of Simon, Menander, Cerinthus and others already mentioned; Irenaeus, book I, chapters 20 and following. Thus Epiphanius, in the heresy of Simon, teaches that Simon Magus taught that souls are purified through certain names of the Principalities and Powers dwelling in the individual heavens, and through sacrifices and fastings offered to them and through them to God. For thus Epiphanius speaks: "The same (Simon)," he says, "proposes certain names of Principalities and spirits, and delivers different heavens, and in each firmament and heaven he sets forth certain powers and gives barbaric names to them; nor can anyone be saved in any other way unless he has learned this mystical guidance, and has offered other sacrifices to the father of all things through these Principalities and Powers." And this is for him the purification of souls, which the Apostle attributes to Christ alone. The same Epiphanius, in the heresy of the Cainites, expressly mentions the invocation of angels, which the Cainites used in base matters. This opinion is probable; yet it is somewhat more general. For it is common to all nations which the heresy of Simon and Cerinthus pervaded, not peculiar to the Colossians, concerning whom nevertheless the Apostle seems to say something specific here. Add that Cerinthus, who preferred angels to Christ above all others, so much did not adore the angel of the Jews, whose law he himself worshipped, that rather, according to Epiphanius, he spoke evil of him and detested him. Wherefore to me, having often weighed this passage more carefully, these things have seemed more true, which can be gathered from the Apostle himself. First, that this heresy and worship of angels arose from Philosophers; for Paul, warning beforehand and laying the foundation for refuting this heresy, indicates this in verse 4, saying: "Let no one deceive you in sublimity of words;" and in verse 8: "See that no one deceive you through philosophy." These philosophers appear to have been Platonists, who invented intermediate gods as purifiers of souls, as I have already said from Augustine. Secondly, it is certain that this error consisted in this, that they said angels were more worthy than Christ and were to be worshipped before Christ with a special ritual, as if they themselves were saviors and mediators of men, not Christ; for this is what he says here: "Not holding the head," namely Christ. And for this reason the Apostle so earnestly inculcates the dignity and preeminence of Christ over the angels in chapter 1 and elsewhere, and this is the common opinion of Chrysostom, Theodoret, Theophylact, Oecumenius and others. Thirdly, the origin and occasion of this error appears to have been the heresy of Cerinthus, who divided God from man in Christ, and said that Jesus was a mere man, but that the Christ, the Son of God, descended into him, and in the passion again withdrew from him into heaven. From this therefore he inferred that Jesus was unfit and unworthy for the office of mediator of God and men; and since God himself and the Son of God cannot be a mediator, it necessarily follows that angels, who are by nature intermediate between God and men, have this office of mediator as due to them, and thus it was assigned to them by God. Fourthly, from this dogma of Cerinthus and the Platonists, certain lovers of similar new doctrines at Colossae and Laodicea, which is adjacent to Colossae, appear to have devised a new sect and worship of angels, as Theodoret teaches here: namely, that with Christ excluded they should lead men to hold and worship angels as mediators of men, and should prescribe ways of invoking them, and of conciliating themselves to them through fastings and superstitious abstinences. This is proved first, because nowhere else does the Apostle, or anyone else, make mention of this worship of angels, except in this epistle to the Colossians: therefore it is likely that this peculiar sect was there. Indeed in the epistle to the Ephesians, which he wrote at the same time, and in the epistle to the Hebrews, where he earnestly exalts Christ above the angels, he does not mention this worship and superstition of angels; although there and elsewhere he often attacks Cerinthus, as I have already said. This was therefore a heresy peculiar to that place, different from the heresy of Cerinthus, although deduced from its principles. Secondly, because at Laodicea, which is near to Colossae, this heresy flourished, as the Council of Laodicea, canon 33, already cited, teaches, if we follow the reading of Theodoret and many others, and it is called idolatry, which would take place not openly, but secretly. There was therefore a peculiar worship and superstition of angels here, which Theodoret also testifies flourished in Phrygia and Pisidia, that is, near Colossae and Laodicea. It is proved thirdly, because in describing this religion here the Apostle says it is situated in humility, that is, in a humble gesture of prostrating themselves and adoring angels; he then adds that it boasts of false visions of angels. Again, not holding the head, that is, excluding Christ, so that they might set angels as their head. Thirdly, he calls it ethelothreskeian, that is, a fabricated religion and superstition. Fourthly, he explains its precepts, saying: "Touch not, nor taste, nor handle." The rest of their dogmas and rites, since neither Paul nor anyone else recounts them, we cannot divine. Fifthly, these seem to be the same heretics as those who by Epiphanius, Augustine and others everywhere are called Angelici: for all who write about them place them distinct from the Simonians, Cerinthians and other heretics: and their most ancient heresy does not seem to have been other than this superstitious religion and worship of angels; and from this they seem to have taken their name, so that they were called Angelici. Thus St. Augustine, in heresy 39: "The Angelici," he says, "inclined to the worship of angels, whom Epiphanius testifies have altogether fallen away." And Gabriel Prateolus, in the Catalogue of Heresies: "The Angelici," he says, "were so called from the fact that they adored angels." He places them under the year of Christ 199, perhaps because they were cut off or blunted here by Paul, and afterwards under that year revived and again grew with greater increase. The same testifies Alphonsus a Castro, lib. De Haeres., word Idolatry; although Epiphanius says it is uncertain whether the Angelici are so called from the worship of angels, or from the city of Angelina, or because they presumed to angelic purity. Finally, note here that this superstition at Colossae was afterwards turned into the most sincere worship of angels. It is evident from that famous temple of Michael, which was at Chonis (thus Colossae were afterwards called, as is clear from Theophylact and Oecumenius here, and from Nicetas Choniates, lib. VI of the Annals, at the beginning), whose feast the Greek Menologies mark from a celebrated miracle of the same Archangel, September 6: see the notes of Baronius on the Roman Martyrology, May 8. But what kind the oratories of St. Michael were, which in the time of Theodoret (as he himself relates) were seen at Colossae, and of whom, is uncertain: whether of the heretics, whom Paul here rebukes; or of Catholics, reforming the superstition of the heretics. WHICH HE SAW NOT, WALKING, — that is, as Jerome more clearly translates to Algas., Quaest. X, and Vatable, in those things which he saw not, walking proudly. For this is ἐμβατεύων, which is said from tragic buskins, which are meanwhile said; because in these those walk sublime and proudly, who play a king or God in tragedy, says Erasmus. Secondly, St. Augustine, epist. 59, translates, those things which he saw not, inculcating. Thirdly, Ambrose reads, those things which he saw, extolling, the negation not being removed. Fourthly, it could be translated from Budaeus and Hesychius, in those things which he saw not, setting foot, and occupying and possessing them: for ἐμβατεύω indeed sometimes with ω, says Hesychius, is the same as to occupy, namely a place, a house, an inheritance; but here it is written not with ω, but with ε. The first sense therefore most agrees with the Greek. By these words Paul insinuates that these Novations boasted of fabricated visions and revelations of angels. Thus Tertullian, lib. V Against Marcion, cap. xix. Theodoret testifies that Cerinthus did thus, lib. II Haeret. fabul., cap. iv. Thus of Judas the Galilean St. Anastasius of Antioch relates, lib. De Variis quaestionibus Scripturae, which he inscribed the Ὁδηγόν, that his dogma was to profess phantasies, or visions of angels, under the pretext of religion. Thus Numa Pompilius boasted that he was taught by the goddess Egeria, and Mahomet persuaded his followers that he received his law and Alcoran from the Holy Spirit through a dove, which he had tamed and accustomed to fly to his ear, so that it might seem to him to speak in his ear, and to suggest the mysteries of his sect. VAINLY PUFFED UP BY THE SENSE OF HIS FLESH, — that is, vainly being proud by the sense and mind (for in Greek it is νοῦς) of his carnal nature, as if he had knowledge, nay visions of sublime things, namely of angels and heavenly things. He calls the knowledge of these errors carnal, because it was invented and handed down by the human spirit of carnal men.
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19. AND NOT HOLDING THE HEAD (namely Christ, but substituting angels in place of Christ. Thus Theodoret, Anselm and others), FROM WHICH (head Christ) THE WHOLE BODY (of the Church) BY JOINTS AND CONNECTIONS SUPPLIED (that is receiving supply of spirit, motion and vital sense from the head) AND BUILT UP, GROWS INTO THE INCREASE OF GOD,—that is to say, Just as the vital spirit, which is necessary for life, sense and motion, is diffused from the head through the whole body by nerves, joints and articulations, and thus imparts to each member the faculty of sensing and moving: so the spirit of grace from Christ as it were the head is derived into the members connected to it, namely into faithful Christians, through the joints of mutual union and charity, and supplies to them spiritual life and motion; and thus the whole body of the Church grows into the increase of God, that is, as the Syrian [version has it], grows by the increase of God, namely by the increase of faith and the Spirit of God. Thus Theophylactus from Chrysostom. This passage is similar, indeed the same, as that in Ephesians iv, 16, concerning which I have said more there.
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20. IF THEREFORE YOU ARE DEAD WITH CHRIST FROM THE ELEMENTS OF THIS WORLD: WHY DO YOU STILL DECREE AS IF LIVING IN THE WORLD?—Note first, "you are dead from the elements," that is you are dead to the elements. Second, he calls "elements of the world" either the law of Moses (which as it were taught the rudiments of faith and holy life, whose perfection Christ teaches, as I said in Galatians IV, 3 and 9); or rather the principles and dogmas of carnal and worldly Philosophers concerning the heavens, angels, and their worship, and carnal and worldly rites and observances, such as Plato and Simon and the Angelical [heretics] taught concerning the purifications of souls through angels, which have nothing in agreement with Scripture, faith, Christ: for these he calls "elements of the world," verse 8, "philosophy and vain deceit," as I said there; again he calls them verse 22, "precepts and doctrines of men." Therefore he speaks of these dogmas of Philosophers, not of the precepts of the law of Moses: for these were not precepts of men, but of God. Third, "living in the world," that is in the elements (for by brevity of style he leaves this to be repeated from what was just said) of the world, he calls Philosophers and their followers, who live according to the elements already mentioned, and worship angels. Fourth, for "you decree," in Greek it is δογματίζεσθε, which can be translated either actively as you dogmatize, you teach, you decree; or passively with Chrysostom, you are dogmatized, you are taught, you are held by the decrees of these elements of the world, that is to say, Since through Christ you are dead and have renounced every sect and worldly philosophy contrary to Christ, which teaches to live not according to God, but according to the elements of the world, that is according to natural and worldly principles; why do you repeat them again, as if you wish again to live according to these elements of the world? Therefore Beza incorrectly translated δογματίζεσθε as "you are burdened with rites": for dogma is one thing, rite is another.
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21. DO YOU DECREE (saying namely what follows)? DO NOT TOUCH, NOR TASTE, NOR HANDLE.—Supply, this corpse, this menstruous woman, lest you be defiled, according to the law of Moses; "nor taste," namely swine's flesh and other foods forbidden by the old law and unclean, that is to say, That old law is now abolished; why therefore do you believe its ceremonies ought to be observed and do you decree? Thus Chrysostom, Theophylactus and Ambrose. Second and more properly, that is to say, From the heresy and religion of angels do you decree that these or those foods or creatures ought to be abstained from? saying, for example, Do not touch a wife and taste wine or meat, because these were created by evil angels and displease good angels, concerning which more in I Timothy iv, 2. For these, as I said in the preceding verse, pertain not so much to those who Judaize, as to Philosophers and the religion of angels of which we just spoke, as St. Augustine and Jerome teach above, and Tertullian, book V Against Marcion, chapter xix: "He censures," he says, "those who from angelic visions, as if from angelic superstition, taught that abstinence from certain foods was necessary." And Clement, book III of the Stromata: "For those," he says, "who worship angels and demons, it is a concern to abstain from wine, eating of meat and sexual intercourse."
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22. WHICH ARE ALL TO PERISH BY THEIR USE, ACCORDING TO THE PRECEPTS AND DOCTRINES OF MEN,—that is to say, Which observances of the superstitious worship of angels already mentioned bring perishing and eternal damnation to those who observe them, and in these and in their angels, whom they thus worship, they hope, not however in Christ. Thus Ambrose and Augustine. Second, St. Jerome and Chrysostom with their followers, refer these things to Jewish observances, concerning which he said verse 16: "Let no one judge you in food, or in drink," that is to say, You are anxious in vain concerning the food and drink of the Jews and of Judaism, which perish, are corrupted and are sent into the sewer. But the former sense is the genuine one, as is evident from what has been said. Hence it is clear what he here calls and condemns as precepts and doctrines of men, namely vain, futile, erroneous, heretical inventions and dreams of fanatics or erring men, as I said verse 8.
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23. WHICH THINGS HAVE THE APPEARANCE INDEED OF WISDOM IN SUPERSTITION, AND HUMILITY. — For superstition, in Greek it is ἐθελοθρησκεία, which Turrian, book V On the Epistles of the Pontiff, chapter vii, translated contrarily, namely religion and true worship of God, as if Paul were saying: Abstinence from foods already mentioned, although it is impiety and foolishness if it be done superstitiously on account of the dreams of men and the fables of angels, is nevertheless wisdom if it be referred to ἐθελοθρησκείαν, that is true religion and the worship of God; namely to humble the soul in fasting and to chastise the body, and to subject it to the spirit. But ἐθελοθρησκεία does not signify true religion, but false and superstitious religion. For it is composed of θέλω, that is I will, and θρησκεία, that is religion, as if to say voluntary and self-devised religion. Whence Jerome, to Hedybia, interprets it as false religion; Ambrose, as superstition: so also Chrysostom, Theophylactus, Theodoret. Note secondly: For appearance, in Greek it is λόγῳ, which Vatable translates as form; Chrysostom, as discourse; Our translator, as appearance, as if Paul were saying: This false religion, or superstition of angels, by which with abstinences and observances devised by themselves, as I have already said, they worship angels as if mediators, excluding Christ, seems to bring forth reasons and wise discourses, and as if proceeding from God or angels, which they put forward in the guise of piety for their superstition: for they say they do this for humility, modesty, affliction of the body and subjection. And this is what he says: "In humility," namely feigned and superstitious: for τὸ ἐθελο is to be repeated here, so that, just as he said ἐθελοθρησκείας, so likewise it be ἐθελοταπεινοφροσύνη, that is both voluntary humility and religion, and devised from their own mind and will, he may understand. AND NOT IN SPARING THE BODY (in Greek, καὶ ἀφειδίᾳ σώματος, that is lack of sparing the body, as if to say: These Novatians put forward the appearance of wisdom and piety by their feigned humility and abstinence, and austerity of life, by which they do not spare the body, but afflict it immoderately and superstitiously), NOT IN HONOR TO THE FULLNESS OF THE FLESH, — that is, denying the body honor, or the necessary means to satisfy hunger. For honor among the Hebrews is not merely verbal or ceremonial, but also real; which is nothing other than the provision of necessary things or wealth. Paul says these things reproving the superstition and foolishness of the Novatians out of compassion, because namely on account of their fables and dreams, as if about to worship angels, superstitiously and without fruit, indeed with damage to body and soul, they wore themselves out with fastings and penances. This therefore is the worship of angels, which is here condemned by the Apostle, ἐθελοθρησκεία, that is voluntary religion, invented from the sole will and imagination of their own, or of Simon, or of Cerinthus, or of the Angelicals, beyond, indeed against Christ and the law of God; and therefore, as Paul testifies, it was the doctrine of men, and consequently false and mere superstition. For all true religion, and all true worship of God must be instituted by the will of God either commanding, or counseling, or approving, either directly, or through his Church and his vicars on earth. This religion therefore of angels, humility and abstinence was superstitious, first, because it was devised by Cerinthus and the Angelicals against the law of God; secondly, because they worshipped angels as lesser gods, makers and governors of the world; thirdly, because they worshipped them as mediators and purifiers of souls, in place of Christ and with Christ excluded; fourthly, because they feigned that they had seen angels, who commanded this worship, humility and immoderate abstinence. Thus the Demon today deceives many in the guise of an angel, so that they afflict the body with excessive penances and fastings; indeed some, so that they kill themselves. That this is the sense and mind of the Apostle is clear from what has been said, and from his purpose: for the whole epistle attacks not Christian monks, but heretical Judaizers and false philosophers. Thus Jerome above, Augustine, epistle 59, Theodoret, Chrysostom and others throughout, and most recently Gabriel Vasquez, book III On Adoration, chapter vi. Hence it is clearly evident that the precepts and evangelical counsels, and those things which are deduced from them, namely monastic and Pontifical constitutions, voluntary abstinences and penances, are not willful worship and superstition, as Kemnitius, Marloratus and Beza wish, but are worship of God and true worship of God; because they hold to the head, namely Christ, and are consonant with the divine will, by which God through Christ in Scripture commands, or counsels, self-denial, mortification, contempt, poverty, and these the Church approves (which is the interpreter of Scripture and of the will of God) as if instituted according to the Gospel, and very apt for fostering and increasing the humility, religion, charity and piety of the soul. Finally, Calvin wrongly wishes the cult of the relics of the Saints to be willful worship, both because the Apostle does not speak of it here, and because it is consonant with reason, Scripture and the will of God, that we should honor the Saints and their bodies, as if they were temples of the Holy Spirit: for God wishes the Saints to be honored by us as if they were His friends and sons; therefore this cult cannot be called a voluntary religion and one fabricated against the law of God, but rather a pure religion and pleasing to God: for he who honors the Saints and their relics honors God who is the author of all their sanctity; just as he who honors the sons and princes of a king honors the king himself.
Machine translation from the Latin, not reviewed.
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Supra commendavit statum fidelium, qui est gratiae, et actorem, scilicet Christum, hic protegit eos contra contrariantia huic statui, et primo contra doctrinam corrumpentem; secundo contra perversos mores, III capite, ibi igitur si consurrexistis. Circa primum duo facit, quia primo ostendit sollicitudinem de eorum statu; secundo tuetur eos contra malam doctrinam, ibi hoc autem dico. Iterum prima pars dividitur in tres particulas. Quia primo ponit sollicitudinem; secundo personas de quibus sollicitatur, ibi pro vobis; tertio de quo sit sollicitus, ibi ut consolentur. Dicit ergo volo enim vos scire qualem habeam sollicitudinem, scilicet magnam. Et hoc pertinet ad bonum praelatum. Rom. XII, 8: qui praeest in sollicitudine. Lc. II, 8: pastores erant in eadem regione vigilantes et custodientes vigilias noctis supra gregem suum. Et non solum pro a se conversis et sibi praesentibus, sed etiam pro aliis. Unde dicit pro vobis, scilicet quos non vidi corpore, sed mente, et non solum pro istis, sed etiam pro illis qui non viderunt, et cetera. Sollicitus quippe erat pro toto mundo. Sap. VIII, v. 24: in veste poderis Aaron totus erat orbis terrarum, et cetera. Sic in mente apostoli. II Cor. c. XI, 28: praeter ea quae extrinsecus sunt, instantia mea quotidiana sollicitudo omnium Ecclesiarum, et cetera. Sed de quibus magis sollicitatur? Respondeo, de non visis, quantum ad aliquid, quia nesciebat quid fieret circa eos, non autem simpliciter. Deinde cum dicit ut consolentur, ostendit de quo sollicitus sit, scilicet de eorum consolatione. Et primo hoc ponit; secundo, quomodo possit hoc haberi, ibi instructi. Dicit ergo ut consolentur, id est, per me habeant consolationem spiritualem, cuius consolationis factivum est bonum. Est enim factivum gaudii, ut qui tristatur de aliquo, consoletur de alio aeque bono. Duo autem sunt quae consolantur nos, scilicet meditatio sapientiae, Sap. VIII, 9: erit allocutio cogitationis et taedii mei. Aliud est oratio. Iac. V, 13: tristatur quis in vobis? Oret; aequo animo est? Psallat. Consequenter cum dicit instructi, etc., ponit specialiter sapientiae instructionem. Duplex est hic littera, scilicet quae dicta est, et quae habetur in Glossa sic: ut consolentur corda ipsorum instructorum, etc., ad cognoscendum, et cetera. Et est idem sensus. Instructio ergo sapientiae consolatur contra mala temporalia. Debet autem hic esse instructus de via, et ideo dicit in charitate, quae scilicet est via ad Deum. I Cor. XII, 31: adhuc excellentiorem viam vobis demonstro, si linguis, et cetera. Instructi ergo in charitate qua Deus nos diligit, et qua nos eum diligimus. Utrumque enim nos consolatur, scilicet et quia dominus diligit nos. Gal. II, 20: vivo ego, et cetera. Et post: qui dilexit me et tradidit semetipsum pro me, et cetera. Eph. II, 4: dives in misericordia, propter nimiam charitatem suam, qua dilexit nos, et cetera. Item quia nos Deum diligimus, nos consolamur, quia consolatio est amici, si pro eo sustineat mala. Eccli. XXII, v. 31: et si evenerint mihi mala, propter illum sustinebo. Et subdit et in omnes divitias, id est, in omni capacitate. Intellectus enim noster est in potentia ad aliquid cognoscendum; sed intellectus Angeli in sua creatione impletus est scientia intelligibilium. Et ideo oportet quod nostro intellectui humano superveniat scientia, vel per disciplinam: sed haec est insufficiens, quia numquam aliquid tantum potest sciri sic, quod capacitatem eius impleat; vel per revelationem divinam et donum Dei: et haec est sufficiens. Eccli. XV, 5: implevit eum dominus spiritu sapientiae et intellectus, et cetera. Et ideo dicit plenitudinis intellectus, id est, in copiam. Sap. VIII, 5: quid sapientia locupletius? Is. XXXIII, 6: divitiae salutis sapientia et scientia. Instructi ergo in copia divinae sapientiae, quae copia implet intellectum. Et hoc habebimus cognoscendo Deum.
2:2
Et ideo dicit in agnitionem mysterii, etc., id est, ad cognoscendum veritatem sacramenti huius occulti, scilicet quod Deus sit pater Iesu Christi. Vel mysterii Dei patris, quod est Christus. Ideo dicitur Matth. XI, 25 de apostolis: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Vel in agnitione aeternae generationis et incarnationis Christi. Sap. VI, c. 16: cogitare ergo de illa sensus est consummatus. Augustinus: beatus qui te novit, infelix qui te non novit. Per cognitionem Dei habet homo omnem plenitudinem. Io. c. XVII, 3: haec est vita aeterna, ut cognoscant te solum verum Deum, et cetera. Sed numquid per cognitionem Christi impletur intellectus? Respondeo sic, quia in eo sunt omnes thesauri, et cetera. Deus habet omnium rerum notitiam, et haec notitia comparatur thesauro. Sap. VII, 14: infinitus enim est thesaurus hominibus, et cetera. Thesaurus est divitiae congregatae, sed effusae non dicuntur thesaurus, sed quae in uno sunt. Deus enim sapientiam suam sparsit super omnia opera sua, Eccli. I, 10. Et secundum hoc non habet rationem thesauri, sed secundum quod huiusmodi rationes uniuntur in uno, scilicet sapientia divina, et omnes huiusmodi thesauri sunt in Christo. Sapientia enim est cognitio divinorum, scientia vero est creaturarum cognitio. Quicquid autem de Deo potest sciri pertinens ad sapientiam, totum Deus abundanter in se cognoscit. Item, quicquid potest cognosci de creaturis, cognoscit in se supereminenter. Quicquid autem in sapientia Dei est, est in verbo suo uno, quia uno simplici actu intellectus cognoscit omnia, quia in eo non est scientia in potentia nec in habitu. Et ideo in isto verbo sunt omnes thesauri, et cetera. Sed addit absconditi, quia quod mihi aliquid absconditur, contingit dupliciter, scilicet vel propter debilitatem intellectus mei, vel propter velamen oppositum, sicut quis non videt candelam, vel quia caecus est, vel velata est.
2:3
Ita in verbo Dei sunt omnes thesauri sapientiae et scientiae, sed absconditi nobis qui non habemus limpidos oculos, sed lippos, Io. XII, 35: adhuc modicum lumen in vobis est, et quia est velatum duplici velamine, scilicet creaturae, quia intellectus noster nunc ad illam cognitionem non potest nisi per similitudinem creaturarum. Rom. I, v. 20: invisibilia Dei per ea quae facta sunt intellecta conspiciuntur, et cetera. Secundo est velatum in carne, Io. I, 14: et verbum caro factum est. Et si aliquid videmus de Deo, non tamen totum. Is. XLV, 15: vere tu es absconditus. Num. XX, 6: aperi eis thesaurum tuum. Ponamus quod aliquis habeat candelam velatam, non quaereret aliunde lumen; sed potius quod habitum ab eo reveletur, et ideo non oportet sapientiam quaerere nisi in Christo. I Cor. II, 2: non existimavi me aliquid scire, nisi Christum Iesum, et cetera. Et I Io. III, v. 2: cum apparuerit, id est, revelabitur, similes ei erimus, scilicet omnia scientes; sicut qui haberet librum ubi esset tota scientia, non quaereret nisi ut sciret illum librum, sic et nos non oportet amplius quaerere nisi Christum. Deinde cum dicit hoc autem dico, etc., instruit et monet eos contra doctrinam corrumpentem. Seducebantur autem a quibusdam philosophis contra fidem, et ab haereticis qui docebant observantias legalium. Ideo primo instruit eos contra philosophos, secundo contra iudaizantes, ibi in quo et circumcisi. In scientia vero mundana duo continentur, quia est quaedam scientia loquendi, et quaedam scientia rerum, et ideo dupliciter possunt decipere. Ideo primo munit eos contra philosophos decipientes eos per scientiam loquendi; secundo contra decipientes eos per scientiam rerum, ibi videte ne quis. Primo manifestat deceptionem; secundo assignat rationem, ibi nam si corpore. Dicit ergo: dico quod in Christo est omnis scientia. Et hoc dico, ne quaerentes alibi scientiam, decipiamini.
2:4
Et dicit ut nemo, id est nec Demosthenes, nec Tullius, vos decipiat in sublimitate sermonis. Is. XXXIII, 19: populum imprudentem non videbis, populum alti sermonis, et cetera. Sed numquid est peccatum uti sermonibus sublimibus? Respondeo. Non, quia etiam sancti viri elegantius loquuntur quam etiam rhetores mundi, sicut Ambrosius, Hieronymus, et Leo Papa. Nam si licet uti ad persuadendum in malo ornata locutione, multo magis in bono.
2:5
Supra monuit ne per aliquam fallaciam sermonis decidant a fide, hic ponit rationem monitionis, quae sumitur ex bonis quae in istis erant, quae non debebant perdere, sed proficere in eis. Et primo commemorat bona habita; secundo ostendit quomodo in eis proficiant, ibi sicut ergo. Circa primum duo facit; quia primo ostendit qualiter sunt sibi nota bona eorum; secundo quae bona in eis sunt, ibi gaudens. Dicit ergo nam et si, etc.; quasi dicat: licet non praedicaverim vobis, nec vestra facta oculis videam, tamen spiritus vobis intersum per affectionem gaudens de bonis vestris. I Cor. V, 3: absens quidem corpore, praesens vero spiritu. Prov. X, 1: filius sapiens laetificat patrem, et cetera. Et hoc quia revelabatur sibi per spiritum sanctum, et ideo dicit sed spiritu vobiscum sum. IV Reg. V, v. 26: nonne cor meum in praesenti erat, quando reversus est homo de curru in occursum tui, et cetera. Gaudens, inquam, sum, quia videns sum ordinem, id est, ordinatam vestram conversationem. I Cor. XIV, 40: omnia honeste et secundum ordinem fiant in vobis. Iud. V, v. 20: stellae manentes in ordine et cursu suo, et cetera. Et firmamentum, et cetera. II Tim. II, v. 19: firmum fundamentum Dei stat, et cetera. Et hoc in Christo. Eph. III, 17: habitare Christum per fidem in cordibus vestris, et cetera. Ecclesia enim est spirituale aedificium. Eph. c. II, 21: in quo omnis aedificatio constructa crescit in templum sanctum in domino. Huius autem bonitas consistit in debito fundamento, quod est fides, et in debita superaedificatione. Et ideo haec duo posuit. Deinde cum dicit sicut ergo, etc., monet eos ad haec servanda. Et primo ad proficiendum, secundo ad persistendum, tertio ad gratias agendum.
2:6
Dicit ergo sicut accepistis Christum dominum nostrum, non pervertendo, in ipso ambulate. Rom. XII, 9: adhaerentes bono. Ecclesia quandoque comparatur spirituali aedificio. I Cor. III, 17: templum Dei sanctum est, quod estis vos. Quandoque arbori, quia fert fructum. Et eadem est comparatio fundamenti ad domum, et radicis ad arborem, quia utriusque firmitas est radix et fundamentum: Christus. Is. XI, 10: erit radix Iesse quae stat in signum populorum. I Cor. III, v. 11: fundamentum aliud nemo potest ponere praeter id quod positum est, quod est Christus Iesus. Ideo dicit radicati, scilicet sicut boni rami, et superaedificati in ipso, et confirmati, scilicet sicut boni lapides, hoc est si perstiteritis in fide eius. I Petr. ult.: adversarius vester, etc., et post: cui resistite fortes in fide, et cetera. Et hoc sicut didicistis, scilicet in vera fide. Gal. I, 9: si quis vobis evangelizaverit praeter id quod accepistis, anathema sit, et cetera.
2:7
Abundantes in illo in gratiarum actione, id est, gratias agentes abundanter. I Thess. ult.: in omnibus gratias agite. II Mach. c. I, 11: de magnis periculis a Deo liberati, magnifice gratias agimus ipsi, et cetera. Deinde cum dicit videte, monet ne decipiantur per vanam sapientiam. Et primo ponit monitionem, secundo rationem, ibi in ipso. Circa primum, primo docet vitare quod potest decipere; secundo ostendit quare illud decipiat, ibi secundum traditionem. Sed quod aliquis decipiatur per sapientiam saecularem, dupliciter contingit, scilicet quandoque per principia realia philosophiae, quandoque per sophisticas rationes. Et utrasque docet cavere. Unde dicit ne quis, etc., id est, per philosophica documenta. Is. c. XLVII, 10: sapientia tua et scientia haec decepit te. Multi enim sunt propter philosophiam decepti a fide deviantes. Ier. X, 14: stultus est factus omnis homo a scientia sua. Quantum ad secundum dicit et inanem fallaciam, quae non fundatur nisi super apparenti involutione verborum. Eph. V, 6: nemo vos seducat inanibus verbis. Sed quomodo seducens? Qui seducit, oportet habere aliquid apparens, et aliquid non existens. Ideo primo ponit principium apparentiae; secundo defectum existentiae. Principium apparentiae est duplex, id est, auctoritas philosophorum et quantum ad hoc dicit secundum traditionem hominum, id est, secundum ea quae aliqui tradiderunt propria ratione. Ps. XCIII, 11: dominus scit cogitationes hominum, quoniam vanae sunt. Aliud est adinventio rationis, quando scilicet aliquis vult metiri ea quae sunt fidei, secundum principia rerum et non secundum sapientiam divinam. Ex hoc enim multi decipiuntur.
2:8
Et ideo dicit secundum elementa mundi, et cetera. Sap. XIII, 1: neque operibus attendentes cognoverunt quis esset artifex, et cetera. Quanto enim causa est altior, tanto habet superiorem effectum. Unde qui voluerit considerare effectus superiores secundum causas inferiores, decipitur; ut si quis consideret motum aquae secundum virtutem aquae, non potest scire causam refluxus maris, sed sic, si consideret eum secundum virtutem lunae. Unde multo magis decipitur qui considerat proprios Dei effectus secundum elementa mundi. Et haec est causa apparentiae. Sed numquid sunt semper respuendae traditiones hominum et rationes? Respondeo: non, sed tunc quando procedit physica ratio secundum illas, et non secundum Christum. Infra eodem: non tenentes caput ex quo totum corpus per nexus et coniunctiones subministratum et constructum crescit in augmentum Dei. Vel potest exponi secundum elementa mundi, mensurando scilicet veritatem fidei secundum veritatem creaturarum. Vel hoc dicit propter idololatras colentes idola, et dicentes Iovem caelum. Vel secundum Iudaeos, ut sit sensus per philosophiam, id est, per rationem volentium trahere ad legalia, secundum elementa mundi, id est secundum observationes corporales. Gal. IV, 3: sub elementis mundi eramus servientes. Sed prima expositio est melior. Deinde cum dicit quia in ipso, etc., ponit rationem praedictorum, dicens: quidquid non est secundum Christum, respuendum est. Sed numquid est Christus tantus, ut pro eo omnia respui debeant? Et respondet quod ita: quod ostendit tripliciter. Primo per comparationem ad divinitatem; secundo per comparationem ad fideles, ibi et estis; tertio per comparationem ad Angelos, ibi qui est caput. Dicit ergo: ideo respuendum est quod est contra eum, quia ipse est Deus. Unde plus est ei standum quam omnibus, quia in ipso habitat, et cetera. Deus enim est in omnibus, sed in quibusdam per participationem similitudinis suae bonitatis, ut in lapide et aliis huiusmodi. Et talia non sunt Deus, sed habent in se aliquid Dei; non eius substantiam, sed similitudinem eius bonitatis. Et ideo non habitat in eis plenitudo divinitatis, quia non est ibi secundum substantiam. Item est in mentibus sanctis per operationem, quae per amorem et cognitionem attingunt Deum. Et ideo Deus est in eis secundum gratiam, sed non corporaliter, sed secundum effectum gratiae; nec est plenitudo, sed secundum aliquos effectus terminatos. Sed in Christo est corporaliter, quod exponitur tripliciter. Corpus enim dividitur contra umbram. Infra eodem: quae sunt umbra futurorum, et cetera. Et sic Deum contingit dupliciter inhabitare, vel secundum umbram, vel corporaliter, id est realiter. Primo modo inhabitabat in veteri lege, sed in Christo inhabitabat corporaliter, id est realiter et secundum veritatem. Secundo modo exponitur, quia alii sancti inhabitantur solum secundum animam, non secundum corpus. Rom. VII, 18: scio quod non habitat in me, id est in carne mea, bonum; sed in Christo divinitas inhabitat corporaliter: quia inhabitatio Dei, qua sanctos inhabitat, est per operationem, idest per amorem et cognitionem, quod est opus solius mentis rationalis; sed in Christo inhabitat per assumptionem hominis in unitatem personae. Unde quidquid pertinet ad hominem, totum inhabitatur a Deo: et ideo caro et mens inhabitatur, quia ambo sunt unita verbo. Io. c. I, 14: et, verbum caro factum est. Sed tertio modo est sensus. Tribus enim modis est Deus in rebus. Unus est communis per potentiam, praesentiam, et essentiam; alius per gratiam in sanctis; tertius modus est singularis in Christo per unionem. Corpus autem tres dimensiones habet.
2:9
Et plenitudo divinitatis his modis in Christo superabundat; ideo corporaliter dicitur in eo esse. Et primus quidem modus est quasi longitudo, quia se extendit ad omnia; item latitudo est per charitatem; item quantum ad profundum, incomprehensibilis. Sed ex hoc Nestorius errat, dicens unionem factam per inhabitationem tantum, dicens verbum inhabitasse carnem. Sed contra hoc est quod apostolus dicit, Phil. II, 7: exinanivit semetipsum, et cetera. Habitare autem hominem non est exinanire, sed hominem fieri, et subdit: in similitudinem hominum factus, et ideo habitabilis dicitur Christus, non quasi alius sit qui habitat et qui inhabitatur, sed ipse est et homo et Deus, in quo habitat plenitudo divinitatis. Deinde cum dicit et estis in illo, etc., ostendit idem per comparationem ad alios. Quasi dicat: omnia accepistis. Io. I, v. 16: de plenitudine eius, et cetera. Sciendum est autem quod Platonici dicunt, quod divina dona perveniunt ad homines mediantibus substantiis separatis. Et hoc est verum etiam secundum Dionysium, sed hoc est quoddam speciale, quia ab eo immediate qui replet Angelos. Io. I, 18: unigenitus Dei filius, qui est in sinu patris, ipse enarravit, et cetera. Hebr. II, 3: cum initium accepisset enarrari per dominum ab his qui audierunt, et cetera.
2:10
Et ideo dicit qui est caput omnis principatus et potestatis, inquantum est rex eorum et dominus, non per conformitatem naturae, quia sic caput est hominum. Et tangit istos ordines, qui videntur habere quamdam praeeminentiam.
2:11
Supra munivit fideles contra deceptiones saecularis sapientiae, hic instruit et munit eos contra haereticos, volentes eos ad legalia trahere, quos primo docet vitare; secundo excludit eorum falsam seductionem, ibi nemo, et cetera. Iterum prima in duas, quia primo ostendit legalia esse impleta in Christo; secundo ea excludit, ostendens quod non tenentur ad ipsa, ibi nemo vos. Inter legalia autem primum est circumcisio, in qua Iudaei profitebantur observantiam veteris legis: sicut nos in Baptismo profitemur observantiam novae legis. Gal. V, 3: testificor omni circumcidenti se, quoniam debitor est universae legis faciendae. Unde dicit quod fideles sunt circumcisi quadam spirituali circumcisione. Ex quo sequitur quod illa cessat. Unde primo ostendit quali circumcisione sunt circumcisi; secundo in quo accipitur haec circumcisio, ibi consepulti; tertio assignat rationem huius circumcisionis, ibi et vos cum mortui. Circa primum sciendum est quod duplex est circumcisio, scilicet carnalis et spiritualis. Per Christum vero sumus circumcisi, non circumcisione carnali, sed spirituali. Et ideo primo excludit carnalem; secundo adstruit spiritualem. Dicit ergo: in quo, scilicet Christo, circumcisi estis circumcisione non manufacta. Rom. II, 28: non enim qui in manifesto Iudaeus est; neque quae in manifesto in carne est circumcisio, sed qui in abscondito Iudaeus est, et circumcisio cordis in spiritu, non littera, et cetera. In expoliatione corporis carnis. Hoc dupliciter potest legi. Uno modo sic. Dico: circumcisi, non manufacta circumcisione, vos dico manentes, in expoliatione, etc., id est, carnalis corruptionis, secundum illud I Cor. XV, 50: caro et sanguis regnum Dei non possidebunt, etc.; quasi dicat: ideo circumcisi, quia non habetis iam vitia carnis. Infra III, 9: expoliantes vos veterem hominem cum actibus suis, et cetera. Vel, dico, circumcisione non manufacta, quae circumcisio manufacta consistit in expoliatione corporis carnis, quae abscinditur ab alia. Unde alia littera habet: cutis carnis, scilicet corporis carnis, id est particulae corporis, quae est caro, non quod aliud sit corpus et aliud caro. Et dicit carnis, alludens legi, ubi fit mentio de carne. Gen. XVII, 11: circumcidetis carnem praeputii vestri, et cetera. Et hoc ut ostenderet, quod est quaedam carnalis observantia. Sed nos non tali sumus circumcisi, sed circumcisione Christi. Sicut enim Christus assumpsit similitudinem carnis peccati, id est carnem passibilem, ut a peccato liberaret; ita et remedia legis, ut a legis observantia liberaret. Vel quam Christus facit in nobis, quae est spiritualis circumcisio, ut dicitur Rom. II, 29, non littera, sed spiritu. Secundo ostendit quod adepti sumus eam in Baptismo, et sic Baptismus est spiritualis circumcisio. Et primo ostendit quod in Baptismo exhibetur figura mortis Christi; secundo quod in eo accipitur conformitas ad resurrectionem Christi, ibi in quo et resurrexistis. Dicit ergo consepulti, et cetera. Quia in eo exprimitur similitudo mortis Christi, ut sicut Christus ponitur primo in cruce, et postea in sepulchro: ita qui baptizatur, ponitur sub aqua, et ter, sicut stetit Christus triduo in sepulchro. Consepulti etiam, id est, baptizati ad similitudinem mortis Christi, ut sicut in ea destruxit peccatum, ita et in Baptismo. Et sicut resurrexit de sepulchro, ita et nos a peccatis in re, et a corruptione carnis in spe.
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Et hoc per fidem operationis Dei, quia virtute Dei resuscitatus est. Ps. XL, 11: resuscita me, et retribuam eis, et cetera. Et credens hanc resurrectionem fit particeps huius resurrectionis. Rom. VIII, 11: qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora vestra. Sed et Christus resuscitavit se. Eadem est enim operatio patris et filii. Ps. CVII, 3: exurgam diluculo, et cetera. Deinde cum dicit et vos cum, etc., ostendit rationem similitudinis; et primo ostendit similitudinem; secundo modum dictorum, ibi delens, et cetera. Littera non est difficilis. Dixi vos circumcisos, quia consepulti estis Christo in Baptismo. Et comparavit Baptismum sepulturae et morti. Sed potest dici quod ad propositum magis esset si dicatur, quod primo ostenditur quod Baptismus sit circumcisio; secundo ostendit rationem quare, quia scilicet peccatum est superfluitas, et caro praeputii est superfluitas. Idem ergo est deponi peccatum, et praeputium. Sed in Baptismo deponitur peccatum, ergo est idem quod circumcisio. Et ideo dicit cum essetis mortui in delictis, id est, propter delicta vestra. Ps. XXXIII, 22: mors peccatorum pessima.
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Et praeputio carnis vestrae, id est, carnalis concupiscentiae, quod pertinet ad originale, quasi astricti reatu malorum actuum et peccati mortalis. Hoc faciens Christus, convivificavit, et cetera. Eph. II, 1: cum essetis mortui delictis et peccatis vestris, et cetera. Et hoc removens a vobis omne peccatum, condonans et remittens vobis omnia delicta. Idem est igitur circumcidi et convivificari, et hoc in Baptismo per remedium mortis peccati, et cum circumcidimur per remotionem peccati originalis. Sed quomodo condonavit? Respondeo. Dicendum est quod homo peccando duo incurrit, scilicet reatum culpae, et servitutem Diaboli. Et ideo dicit quomodo sunt peccata condonata. Primo quantum ad remotionem servitutis diabolicae; secundo ponit ablationem reatus culpae, ibi expolians, et cetera. Dicit ergo delens, et cetera. Quod decretum dupliciter potest intelligi. Uno modo lex vetus. Eph. II, 15: legem mandatorum decretis evacuans, et cetera. Et sic loquitur hic ad Iudaeos; quasi dicat: et vos convivificavit. Chirographum est Scriptura manualis, et proprie fit pro cautione contractuum. Quicumque frangit decretum Dei, efficitur reus culpae. Et hic reatus consistit et in memoria hominis inde perturbata et maculata, et in memoria Dei iudicaturi, et Daemonum qui cruciaturi sunt. Hoc ergo remanens in memoria, vocatur chirographum: Christus ergo est qui condonavit omnia, et hoc delens chirographum, id est memoriam transgressionis, quod, chirographum vel decretum, erat adversus nos, quia utrumque erat contra nos. Lex quidem, quia faciebat cognitionem peccati, et non iuvabat; chirographum autem, quia memoria transgressionis ad puniendum erat. Et dicit decreti, quia non remittit sic ut faciat quod non peccaveris, sed quia non est in memoria Dei ad puniendum, nec in Daemonis memoria ad accusandum, nec in te ad contristandum. Ps. XXXI, 1: beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata, et cetera. Vel communiter loquitur non solum ad Iudaeos, sed ad omnes. Unum decretum factum est primo homini, Gen. II, 16: ex omni ligno Paradisi comede, de ligno autem scientiae boni et mali ne comedas. In quacumque die comederis, morte morieris. Sed huiusmodi decretum est homo transgressus, et propter hoc in memoria est chirographum contrarium nobis, quod Christus delevit. Et quomodo? In cruce, quando tulit ipsum de medio, et cetera. Consuetudo enim erat quod solvens omnia ad quae quis tenebatur, scindebatur chirographum. Homo autem erat in peccato, sed Christus solvit pro bonis patiendo. Ps. LXVIII, 5: quae non rapui, tunc exolvebam.
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Et ideo simul cum morte Christi, hoc chirographum est destructum, et ideo dicit tulit de medio, id est sustulit de rerum natura, et hoc affigens illud cruci, per quam satisfaciens Deo tulit peccatum nostrum. Deinde cum dicit expolians, etc., ostendit quomodo liberavit a servitute peccati. Detur enim quod usurarius propter cautionem teneat hominem captum, non sufficeret destructio cautionis, nisi liberaretur. Sic et Christus. Et ideo dicit expolians, et cetera. Haec expoliatio refertur ad sanctos mortuos ante passionem Christi, et sic Christus eos de Inferno expoliando liberavit. Zach. IX, 11: tu quoque in sanguine testamenti tui emisisti vinctos tuos de lacu, in quo non erat aqua. Is. c. XLIX, 25: equidem et captivitas a forti tolletur, et quod ablatum fuerit a robusto, salvabitur. Si autem intelligatur de vivis, sic expoliavit eos, scilicet Daemonibus. Lc. XI, 22: si autem fortior illo superveniens vicerit eum, universa arma eius auferet, in quibus confidebat, et spolia eius distribuet. Io. XII, 31: princeps huius mundi eiicietur foras.
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Dicit ergo expolians principatus et potestates id est, ipsos Daemones. Eph. ult.: adversus principes et potestates, adversus mundi rectores tenebrarum harum, et cetera. Traduxit ipsos sanctos confidenter tamquam auctoritatem habens: in caelum, quantum ad mortuos; et quantum ad vivos, in regnum gloriae vel gratiae suae. Vel traduxit, id est, extra duxit, id est, expulit principatus ex homine. Is. LI, 9: induere fortitudinem brachium domini, et cetera. Palam, id est evidenti iudicio, quo cognoscatur quod traducti sunt. Olim enim totus mundus servivit idolis, nunc non. Vel palam, id est, coram multitudine Angelorum, tum quia descendit ad Infernum sanctorum, tum quia ascendit in caelum. Et hoc triumphans in semetipso, id est, in sua virtute. Phil. III, 21: secundum operationem qua possit etiam subiicere sibi omnia. Alia littera sic habet: et exuens se carne, principatus et potestates exemplavit fiducialiter triumphans. Et exponitur sic: exuens se carne, id est, mortalitate. I Cor. XV, v. 50: caro et sanguis regnum Dei non possidebunt, id est, mortalitas carnalis corruptionis. Rom. VI, 9: Christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur. II Cor. V, 16: et si cognovimus secundum carnem Christum, sed nunc iam non novimus. Exemplavit, id est, in se exemplum praebuit, quomodo sunt vincendi. Reliqua non mutantur.
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Supra ostendit legalia esse impleta in Christo propter circumcisionem in eo impletam, quae est legalium professio, hic concludit eos non obligari ad legalia praecepta caeremonialia. Caeremonialia vero erant quatuor, scilicet sacrificia, sacra, sacramenta, et observantiae. Sacrificia immolabantur Deo, ut oves, vituli, et huiusmodi. Sacra erant sicut vasa, et solemnia tempora. Sacramenta erant tria, scilicet circumcisio, agnus paschalis, et consecratio sacerdotum. Observantiae autem erant ea, quae pertinebant ad singularem conversationem populi Israel, ut cibi, vestes, et huiusmodi. Quaedam vero praedictorum pertinebant ad quosdam, ut sacrificia, vasa, et alia huiusmodi; quaedam ad omnes. De primis autem non facit mentionem, sed de tangentibus totum populum, sicut nunc Baptismus. Facit autem mentionem de observantiis, quia abstinebant a certis cibis, Lev. c. XI, 26, ut de quadrupedibus, ab his quae ungulam non dividunt. In potu etiam, vas quod non haberet operculum, immundum erat, et quicquid in eo erat. Et ideo quantum ad hoc dicit nemo vos iudicet in cibo, id est condemnabiles putet in hoc quod utimini cibis vel potibus prohibitis in lege. Rom. c. XIV, 3: qui non manducat, manducantem non iudicet, et cetera. Item facit mentionem de sacris ad temporum solemnitatem pertinentibus. In veteri autem lege erat solemnitas iugis, ut sacrificium vespertinum et matutinum; quaedam autem quae certis temporibus fiebant, et horum: quaedam fiebant pluries in anno, quaedam semel tantum, sicut Pascha, Scenopegia, et Pentecostes; sed sabbatum, et Neomenia pluries, quia illud qualibet hebdomada, istud semel in mense. Et huius ratio erat, quia omnia festa tendunt ad honorem Dei. Impendimus autem Deo honorem, vel propter aliquod aeternum, et sic est iuge sacrificium; vel propter aliquod temporale, et hoc quantum ad totum hominum statum; et sic sunt duo, scilicet creationis beneficium, et sic est sabbatum. Ex. XX, v. 8: memento ut diem sabbati sanctifices, et ratio ponitur ibi: quia septimo die requievit. Et ratio allegorica est, quia significat quietem Christi in sepulchro; et anagogice, quietem animae in Deo. Aliud est beneficium propagationis et conservationis, quod etiam fit per tempus. Et quia Iudaei observabant tempora a luna, ideo dicit festum Neomeniae, id est, novae lunae. Sunt etiam aliae causae, scilicet liberationis specialis, et sic superadditae sunt aliae solemnitates; et ideo dicit aut in parte diei festi, aut Neomeniae, quae fit quolibet mense aut sabbatorum, pro qualibet septimana. Et dicit sabbatorum, quia sabbatum est requies, et isti habebant plura sabbata, quia septimum diem et septem septimanas, scilicet Pentecosten, quae in septima septimana est a Pascha, quae est principium anni, et septimum mensem, et septimum annum, in quo fit remissio debitorum. Item septima septimana annorum, id est, in iubilaeo. Et ideo dicit sabbatorum; quasi dicat: nullus vos condemnet, quia haec non observatis. Et hoc quia sunt umbrae futurorum, scilicet Christi. Et ideo veniente veritate, debet cessare umbra.
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Corpus autem Christi, id est, corpus pertinens ad Christum. Quando quis videt umbram, sperat quod corpus sequatur. Legalia autem sunt umbra praecedens Christum, et eum figurabant venturum. Et ideo dicit corpus, id est, veritas rei pertinet ad Christum; sed umbra ad legem.
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Deinde cum dicit nemo vos seducat, etc., loquitur contra seductores et deceptores. Et primo monet ut non decipiantur; secundo arguit deceptos, ibi si ergo mortui. Item primo reddit cautos a seductione; secundo ostendit per quid seducantur, ibi volens in humilitate; tertio in quo deficiat, ibi quae non vidit. Dicit ergo nemo vos seducat, scilicet a veritate quam dixi. Eph. V, 6: nemo vos seducat inanibus verbis. Seducunt enim in humilitate isti pseudo-apostoli introducentes legalia, quia utebantur simulata sanctitate. Sanctitas autem in duobus consistit, scilicet in humili conversatione, et cultura Dei. Isti autem ostendebant humilem conversationem, cum apparebat eos non curare de rebus mundi. Et ideo dicit in humilitate. Eccli. XIX, 23: est qui nequiter se humiliat, et interiora eius plena sunt dolo. Item dicebant se praedicare ad reverentiam Dei. Et ideo dicit et religione Angelorum. Religio enim est secundum Tullium, quae cuidam naturae, quam divinam vocant, cultum et caeremoniam affert. II Tim. III, 5: habentes quidem speciem pietatis, virtutem autem eius abnegantes. Et secundum Glossam legitur sic: in religione, etc., quia per hoc intendunt, quod videantur esse Angeli, id est, nuntii Dei. Matth. VII, 15: attendite a falsis prophetis et cetera. Vel in religione Angelorum ad litteram, quia vetus lex est tradita per Angelos in manu mediatoris, ut dicitur Gal. III, 19. Hebr. c. II, 2: si enim qui per Angelos dictus est sermo, factus est firmus, et cetera. Et isti dicebant cultum legis observandum quia tradita per Angelos. Sed tamen triplex est eorum defectus, scilicet scientiae, iustitiae et fidei. Et quantum ad primum dicit volens quae non vidit, id est, intellexit persuadere, et semper repetere: nemo vos seducat. Isti enim nesciebant quo fine data esset lex. I Tim. I, v. 7: volentes esse legis doctores, non intelligentes neque quae loquuntur, neque de quibus affirmant. Quantum ad secundum dicit ambulans frustra inflatus, licet sic humilitatem praetendant. Et ponit duo, scilicet quod religio eorum sit inutilis, quia ambulant frustra, scilicet operantes opera quae non prosunt ad vitam aeternam. Sap. III, 11: inutilia sunt opera eorum. Iob XXXIX, 16: frustra laboravit nullo timore cogente. Item, quod praetendunt falsam humilitatem. Unde dicit inflatus, et cetera. Differentia est inter inflatum et pinguem; quia pingues, veritatis sunt pleni, inflati vero vacui, sed vento extensi. Qui ergo vere sunt humiles, sunt pleni, sed qui apparent tantum inflati, sunt vacui. Sap. IV, 19: dirumpe illos inflatos sine voce. Hoc sensu intelligitur illud scientia inflat I Cor. VIII, 1. Haec sapientia est gravis, scilicet quia inflat, non quae ex Deo. Matth. XVI, 17: caro et sanguis non revelavit tibi, et cetera.
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Quantum ad tertium dicit non tenens caput, scilicet Christum per fidem. Et talis decipitur, quia sine Christo est in tenebris. I Tim. VI, 3: si quis non acquiescit sanis verbis, et cetera. Sed quare est caput? Respondet, dicens: quia ab eo dependet totum bonum corporis, scilicet Ecclesiae. In corpore enim naturali sunt duo bona, scilicet compactio membrorum, et augmentum corporis. Et hoc habet Ecclesia a Christo. Ex eo enim dependet totum corpus. Rom. XII, 5: multi unum corpus sumus in Christo. Et ideo dicit coniunctiones; in corpore enim est duplex coniunctio membrorum, scilicet secundum contactum, quia manus est coniuncta ulnae, haec pectori, et sic de aliis. Alia est connexio seu coniunctio nervorum. Et ideo dicit coniunctum et connexum. Sic in Ecclesia est coniunctio per fidem et scientiam. Eph. IV, 5: unus dominus, una fides, unum Baptisma. Sed hoc non sufficit, nisi sit connexus charitatis, et connexio sacramentorum; et ideo dicit subministratum per nexus, quia per charitatem unus subministrat alteri. Augetur etiam per Christum, qui crescit, scilicet corpus, constructum sic, in augmentum Dei, id est quod Deus facit in nobis. Ps.: beatus vir cuius est auxilium abs te, ascensiones in corde suo disposuit, et cetera. Vel Dei, id est Christi, qui Deus corpus auget, dum augetur Ecclesia. Eph. IV, v. 12: ad consummationem sanctorum in opus ministerii, in aedificationem corporis Christi, et cetera. Deinde cum dicit si ergo mortui, etc., arguit etiam deceptos. Et primo ponit rationem redargutionis ex conditione deceptorum; secundo ex conditione eorum in quibus decipiebantur, ibi quae omnia sunt. Conditio eorum erat libertas, quia sicut erant mortui peccato, ita et legi. Unde servare eam non debebant.
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Dicit ergo si ergo mortui estis cum Christo, mortui legi, ab elementis mundi, id est a legalibus observantiis, quia Iudaei serviebant Deo vero, tamen sub elementis, sed gentiles ipsis elementis; quid adhuc, veritate cognita, tamquam viventes in mundo, ut Iudaei, discernitis, tangenda et comedenda, scilicet dicentes: ne tetigeritis hoc, quia peccatum est, neque gustaveritis de porco et anguilla, Lev. c. XI, 7 et 11. Deinde cum dicit quae omnia, etc., ostendit qualia sunt ex parte legalium, dicens, quod sunt noxia, et vana, et gravia. Unde dicit quae omnia sunt in interitu, quia mortifera post passionem Christi, ponentibus spem in eis; sed post tempus gratiae divulgatae simpliciter omnibus sunt mortifera. Quod dico propter opinionem Hieronymi et Augustini, quae supra Gal. II cap. ponitur. Ad interitum ergo et in mortem perducentia sunt. Et si dicatur: quare ergo legimus vetus testamentum? Dico quod legimus ad testimonium, non ad usum. Et ideo dicit sunt in interitu ipso usu, id est non assumuntur ad testimonium, sed ad usum. Item sunt vana, quae non innituntur rationi nec auctoritati.
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Sed haec non innituntur auctoritati divinae, sed humanae, unde dicit secundum praecepta. Sed numquid non sunt praecepta a Deo? Respondeo sic: ad tempus, quousque venerit veritas. Matth. XV, 6: irritum fecistis mandatum Dei propter traditiones vestras. Item non innituntur rationi, quia sunt habentia rationem sapientiae in superstitione; quasi dicat: non habent rationem, quae inducant nisi ad superstitionem, idest, ad religionem supra modum, et extra tempus ipsorum observatum. Et in humilitate, scilicet simulata tantum secundum deiectionem; quia qui liberatur per Christum a servitute legis, non debet se iterum supponere servituti. Gal. c. V, 1: nolite iterum sub iugo servitutis contineri. Servantur tamen aliqua, quae et si non auctoritate divina, tamen humana ratione sunt utilia; sed hoc deficit hic. Sunt enim gravia haec, secundum se considerata. Tria autem desideramus, scilicet quietem, honorem, et sufficientiam, quae haec legalia non habent. Subtractio enim ciborum contraria est saturitati. Inducunt etiam laborem, propter observantias multiplices. Nec sunt ad honorem, sed ad confusionem multam, ut illa aspersio cineris, et huiusmodi. Act. XV, 10: hoc est onus, quod neque nos, neque patres nostri portare potuimus.
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Non ad parcendum corpori, id est, Ecclesiae, non in honore aliquo, id est non ad honorem Dei, sed ad saturitatem carnis, id est, ad implendum carnalem affectum.
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VoJo enim vos scire qualem solicitudincm habeam pro vobis. Graece: Quantum certamen habeam de vobis, id est, sustineam pro vobis. Respicit enim a-d hoc, quod proxime dixit: In ijuo et laboro certando. Redditque rationem, cur laborum suorum ac ecrtaminis meminerit, nimirum utsciant, Paulum, etsi nunquam iis visum_, tamen etiam pro ipsis talia pati, utque inde consolationem ac fidat confirmationem accipiant. Et pro iis, qui sunt Laodiciae, vobis Colossensibus vicini. Eadem est haec Laodicea cum illa, quae una est Asiae civitatum, ad quas Apocalypsim suam mittere jubetur Joannes Apoc. 1. Unde intelligitur insignem fuisse ecclesiam.
Et quicunque non viderunt faciem meam in carne. Id est, faciem carnis, seu corp ris hujus mortalis. Addit enim: In carne, per quandam TaTiscvcootv, ut intelligant, pluris faciendam esse prap.sentiam spiritus quam carnis. Ex hoc loco plerique colligunt, Paulum Colossis ac Laodiceae non fuisse. Quod nobis quoque probabilius videri jam supra diximus, tum in argumento hujus Epistolae, tr.m ad illud 1. cap. Sicut didicistis ab Epaphra carissimo conservo nostro. Porro Theodoretus existimat, ex his verbis contrarium colligi. Tractans enim ep'stolae argumentum, vult istius loci hunc esse sensum: Non solum vestri, sed eorum etiam, qui me non viderunt, maximam curam gero. Verum istam expositionem Theodoreto non concedimus. Quin potius apparet, Apostoli verba sensum exigere hujusmodi: Volo vos scire, quantum laboris sustineam pro vobis et pro Laodi censibus, et pro caeteris, qui me non viderunt. Significat enim Apostolus, se non minorem Colossensium et caeterorum, a quibus nunquam visus fuerat, curam salutis habere, quam eorum, quibus prae- 6ens Christum praedicaverat.
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2. Ut consolentur corda ipsorum. Consolentur, passive, i. e., consolationem accipiant, quemadmodum Erasmus vertit Ambro.sianum textum imitatus. Ipsorum refertur ad tria membra praecedentia, scilicet ad Colossenses et Laodicenses et caeteros, qui Paulum non viderant. Quo rura omnium magna consolatio erat, quod pro ipsis etiam non visis tantam ille curam gereret.
Instructi in charitate. Graece, mstructorum, seu pctius, constructorum in charitate. Itaque non Paulus, sed intorpres grammaticae leges hic neglexit. Ac rectius se habet Ambrosiana versio: Cum fuerint instructi in charitate. Verbum Graecum etsi interdum instruere significet, ut 1 Corinth. 2. Quis cognovit sensum Domini, jui instruat eum? hoc tamen loco magis congruit alterum ac frequentius ejus significatum, construere, compingere, coagmentare. Sic enim accipitur Ephes. 4. Ex tjuo totum corpus compactum, et connexum per omnem juncturam subministrationis, augmentum corporis facit in aedificationem sui, in charitate; item in hcc capite, longe inferius, ubi ferme eadem verba habentur: idipsum autem hic brevissime dicit, constructorum in charitate. Proinde sensus est: Cum instar partium unius aedificii, seu membrorum unius cqrporis, apte conjuncti fuerint et cohaeserint inter se per charitatem, velut quoddam vinculum r.nionis. Est haec tacita adhortatio ad charitatem mutuam.
Et in omnes divitias plenitudinis intellectus. Plenitudinis, in Graeco non est TCATrjpcojiaTOC, ut capite superiori: in ipso complacuit omnem plenitudinem inhabitare, sed TiATjpo^opta^ quam multi interpretantur plenam ac certam persuasionem. Unde locum hunc Erasmus et Hentenius ita verterunt: Et in omnem opulentiam certae persuasionis intelligentiae. Alii sic: certo persaasae intelligentiae. Verum nos de significatione Graeci vocabuli late egimus exponentes illud Rom. 14. Unusquisque in suo sensu abundet. Neque enim 7tX7]pocpopia per se plus significat quam plenitudinis apportationem, id est uno verbo, impletionem, vel expletionem, uti vertit interpres Hebr. 6., quemadmodum Soopocpopia munerum oblationem significat. Nec male hoc loco et iterum 1 Thessal. 1. plenitudinem idem noster interpretatus est: quod etiam apud Ambrosianum commentatorem utrobique legitur, ut plenitudo intellectus non aliud sit, quam plena sive completa intelligentia; nec opus sit, huc accersere persuasionis vocabulum. Porro supplendum aliquid, ut sensus reddatur hoc modo: Et cum fuerint introducti in omnes divitias, id est, largissimam copiam plenae intelligentiae. Amplificatio rhetorica est ac pene hyperbolica, pro eo quod simpliciter diceret: Et cum fuerint plene edocti, scilicet de myisteiio, ut sequitur:
In agnitionem mysterii Dei Patris et Christi Jesu. Pars haec appositive legenda est; explicat enim partem praecedentem, ostendens de qua scientia fuerit ibi sermo, quasi dicat: In cognitionem, inquam, ejus nrysterii, quod est de Deo etc. Variant autem hic codices. Correctio Romana habet, quod posuimus, cui consonat versio Syriaca, cum Graecis nonnullis. Complures codices sine conjunctione legunt:.Dei Patris Christi Jesu, id est, Dei, qui est Pater Jesu Christi. Eundem sensum habet aliorum quorundam codicum lectio: Dei et Patris Christi Jesu. Alii denique conjunctionem geminant: Dei, et Patris, et Christi Jesu, ut Dei mysterium dicatur, quod est de Deo ac divinis attributis; Patris, quod ad personas spectat divinas, quarum prirca est Patris; Christi Jesu, quod est de tota Christi redemptoris oeconomia. Postremam hanc lectionem exhibent hodierni codices Graeci. Verum primam et tertiam probabiliorem faciunt muJta similia loca in Epistolis Apostolicis. Summa tamen fere eadem est, intelligi praecipua religionis capita, symbolo fidei comprehensa, quae partim de Deo sunt, divinisque personis, partim incarnationis Filii Dei nostraeque redemptionis arcanum continent.
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3. In quo sunt omnes thesauri sapientiae et scientiae absconditi. In quoy scilicet Christo. Sed quaeritur, utrum de Christo ut Deo, an ut homine dicat hoc Apostolus; id est, utrum divinam an humanam Christi scientiam commendet. Respondeo, tamGraecorum quam Latinorum interpretum communem expositionem esse de scientia divina, quae in Christo est, utDeiverbo; quemadmodum et Ambrosius exponit lib. 5. de fide ad Gratianum cap. 8., nec secus sentire Aquinatem, Cajetanum, aliosque recentiores: licet etiam ad humanam Christi scientiam accommodari possit hic locus. Quod facit Lyranus et alii nonnulli, idque per quandam consequentiam, quatenus ex increata sapientia in animam Christi, cui hypostatice unitur, influit sapientiae creatae plenitudo et perfectio, sed finita tamen; cum alioqui mens Apostoli sit, eam scientiae magnitudinem et perfectionem Christo attribuere, cui nihil accedere possit, quaeque prorjus inexhausta et infinita sit; quae profecto non alia est quam divina. Atque eo spectat id, quod aliqjanto post, veluthujus rationem indicans, dicit: Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter. Idipsum confirmatur ex alio loco simili Roman. 11., ubi nominat divitias sapientiae et scientiae Dei; increatam utique sapientiam et scientiam volens significare. Quocirca disputatio de humana Christi scientia, deque terminis ejus, cum sit creata et proinde finita, non est praesentis loci. Pulchre vero Chrysostomus et eum secutus Theophylactus Apostoli verba expendunt. Quum dicit thesauros, inquiunt, copiam ac multitudinem ostendit; quod addit omnes, nihil omnino esse, quod ignoret; quod autem sub jungit ab~ sconditi, seu reconditi, ipsum solum omnia scire declarat. Solum dico, si cum creaturis conferatur, ut bene explicat Oecmneniu-; non si ad personas divinas, quarum trium una est scientia. Sapientiam vero et scientiam recte S. Thomas ita distinguit, quod illa sit rerum divinarum, haec creaturarum cognitio. Cur autem ista de Christo commemoret Paulus, sequens sententia docet.
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4. Hoc autem dico, ut nemo vos decipiat in sublimitate sermonum. Hic jam propius accedit ad scopum Epistolae. Munit autem CoJosseuses adversus duas sectas, seu familias, a quibus eorum fidei simplicitas tentabatur: alteram Simonis magi, alteram Judaizantium. Ac de his quidem inferius. Ad Simonianos vero, qui humanae Philosophiae placitis imbuti erant et a Christo ad Angelorum religionem homines avocabant, pertinet, quod hic dicitur, et alia, quae sequuntur. Graecum verbum TtapaAoyiC^ai. quod interpres vertit, decipial, e scholis acceptum est atque etiam Latine a Dinlecticis usurpatum, paralogizare, id est, falsa ratiocinatione decipere; pro quo Ambrosianus legit, circumveniat; quemadmodum et Augustinus in Epist. 39. quaest. 7. Nec Graece est sublimitate sermonum, quod legitur 1 Corinth. 2., sed nomen compositum TteidavoAoyta, quod significat sermonis probabilitatem, sive persuasibilitatem; id est, sermonem aptum et compositum ad persuadendum. Augustinus loco jam dicto legit: In verisimili sermone; textus autem Ambrosianus habet: In subtilitate sermonis; ut nonnulla suspicio sit, etiam nostrum interpretem ita vertisse, sed ob afiinitatem vocabuli ex altero loco, qui est ad Cor., fuisse mutationem factam, ut scriberetur: In sublimitate. Sensus igitur est: Hoc autem quod dixi de excellentia scientiae Christi, propterea dico, ne allecti specioso nomine scientiae, quam quidam promittunt, sinatis vos circumveniri probabilibus, sed falsis argutus humanarum ratiuncularum. Cum enim in Christo, quem fide recepistis, sint omnes thesauri sapientiae et scientiae reconditi, et ab eo tanquam capite expectetis quisque secundum modum suum repleri: non est, quod extra eum ad humanas scientias incertas, vanas et fallaces aepiretis. Sic et, Timotheum hortatur 1 Epist. 6. ut devitet oppositiones falsi nominis scientiae; quam quidam, inquit, promittentes circa fidem exciderunt.
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5. Nam etsi corpore absens sum, sed spiritu vobiscum sum. Rursus suam erga eos solicitudinem declarat, ue a falsis magistris decipiantur. Pro corpore, Graece est, carne, quam opponit spiritui. Dicit autem spiritu se cum illis esse, non propter realem spiritus praesentiam, neque otuod spiritu prophetico videret, quae apud illos agerentur, quamvis sic interpretetur Ambrosianus, dicens Apostolum id non minus potuisse, quam potuit Elizaei spiritus videre fraudem Giezei pueri sui absentis; sed quod mentis ejus cogitatio et cura circa illos versaretur; quemadmodum et 1 Cor. 5. dicit: Ego quidem absens corpore, praesens autem spiritu, jam judicavi ut praesens, etc.
Gaudens et videns ordinem vestrum. Id est, gaudens, dum video ordinem vestrum; ut et causaliter sumatur, quod in scripturis non est iufrequens. Videbat autem in spiritu ex iis, quae retulerat ad eum Epaphras. De quo cap. 1. sic ait: Qui etiam manifestavit nobis dilectionem vestram in spiritu. Ab hoc ergo et ordinem eorum dLUcerat. Ordinem autem intelligit bonum et congruentem. Unde Graeci commentarii xa£iv interpretantur suxa^iav, i. e. bonam ordinationem. Etrecte; namordoincompositusnon ordo, sed confusio est. Observa autem, Apostolum, cum iu Colossensibus alia plura laudare posset, praecipue tamen ordinem, de quo gauderet, commendare voluisse. Est enim ordo commune bonum, consistens iu debita collocatione, seu dispositione partium, respectu totius. Cui contrariatur quicquid usquam inordinate agitur, iu est, omne peccatum; adeo ut Tullius dicat in Paradoxis: Quicquid peccatur, perturbatione ordinis peccari. Quantum vero pro hoc bono in ecclesiis constituendo et conservando solicitus fuerit Paulus, passim epistolae ejus probant; ut 1 Cor. 11., ubi cum quaedam ordinasset, adhuc alia promittit dicens: Caetera cum venero disponam, et c. 14. ubi mullis ordinatis ita concludit: Omnia honeste et secundum ordinem fiant in vobis. Sed et in Epist. ad Timotheum et Titum scriptis multa disponit ad ordinem ecclesiae pertinentia. Idemque Thessalonicensibus praecipit 2 epist. 3. ut subtrahant se ab omni fratre ambulante inordinate. Idipsum animadvertere est in epistolis Sancti Ignatii, in quibus diligenter monet fideles, ut Episcopos suos, presbyteros, diaconos agnoscant; iisque se subjiciant et obediant per omnia. Haec notanda contra haereticos, inimicos ordinis et hierarchiae antiquitus in ecclesia constitutae.
Et firmamentum ejus quae in Christo est fidei vestrae. Hoc est; Et videns firmitatem, soliditatem, constantiam fidei vestrae in Christum (sic enim est Graece), id est, qua in Christum credidistis. Quo spectet haec laus Colossensium, quam praemisit, ostendunt sequentia.
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6. Sicut ergo accepistis Jesum Christum Dominum, in ipso ambulate. Hortatur ad perseverantiam doctrinae semel ac^eptae. Sensus est: Quemadmodum ergo fide recepistis Jesum Christum, ut dommum et ut caput ac mediatorem vestrum, ita pergite eum retinere. Nemo vobis pro Christo angelos obtrudat mediatores. Christus enim via est, qua itur ad Patrem, non angeli: nam ipse dixit: Ego sum via.,In ipso igitur, ut in via, ambulate; ipse sit fundamentum totius conversationis vestrae. Hic Graecorum, auctore Chiysostomo, commentarius est. Quomodo autem haec cortra sanctorrm Angelorum invocationem non faciant, inferius explicabitur.
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7. Radicati et superaedificati in ipso. Duplex metaphora est; altera a plantis bene radicatis, altera a domo bene fundata. Significat ergo, Christum esse radicem, in qua vult eos firmiter esse radicatos; et fundamentum, super quo vult eos firmiter esse aedificatos: ne a'o eo avelli ac dimoveri se patiantur ullo sermonis artificio. Et confirmati fide. Idem nunc repetit sine tropo. Graece: In fide, scilicet Christi. Quae eadem lectio est apud Primasium et Pelagium. Sicut et didicistis. Graece sicut edocti estis; Ambrosianc astipulante. Docti autem ab Epaphra: quemadmoduminitio dixit. Hoc autem subinde inculcat, ut sciant, a doctrina fidei semel tradita sibi nullo pacto esse recedendum. Abundantes in illo in gratiarum actione. Graece et Syriace: In illa, scilicet fide. Consentiunt manuscripta quaedam Latina et textus Ambrosianus. Refertur autem haec pars una cum participiis praecedentibus ad verbum ambulate; et sensus est: Non solum volo vos esse confirmatos in fide; verum etiam in ea proficere et proficiendo abundare per pleniorem mysteriorum Christi cognitionem; idque cum gratiarum actione erga Deum, at auctorem hujus totius boni.
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8. Videte ne quis vos decipiat per philosophiam et inanem fallaciam. Repetit admonitionem, qua dixerat: Nemo vos decipiat; et pluribus explicat, quod uno verbo attigerat dicens: In sublimitate vel subtilitate sermonum. Graeca sonant ad hunc modum: Videte ne quis sit, qui vos depraedetur per philosophiam et inanem deceptionem. Et quidem verbum depraedetur hoc loco legerunt Cyprianus lib. de bono patientiae, Hieronymus in commentar. super Osee Prophet. et super Epist. ad Galat., Ambrosianus in textu et Ambrosius Hb. 1. de fide, cap. 3. Graeca vox proprie significat praedam abigere. Itaque in eo verbo metaphora est a praedonibus sumpta, qui dum vi rapere pecudes nequeunt, fraude eas abigunt. Sic enim pseudapostoli et haeretici, dum aperte suam doctrinam proferre non audent; per insidias quasdam et artificia verborum eara mentibus auditorum instillant. Quod dicit Apostolus, pzr philosophiam; non ita accipiendum, quasi philosophiam, quae est scientia rerum divinarum et humanarum naturali lumine rationis acquisita, damnet ut noxiam, aut rejiciat ut inutilem: sed vel contra eos agit, qui philosophia re per se bona abutebantur, ex veris principiis male concludentes, dum de iis, quae sunt fidei Christianae, et captum humanae rationis excedunt, judicant secundum causas naturales, sibique naturaliter cognitas, nec mentem attollunt ad eum, qui naturam instituit, eamque mutare potest. Et hunc sensum explicat Ambrosianus. Vel potius nomine philosophiae intelligit, non quod vox illa significat et promittit, sed illam rerum doctrinam, quam adferebant qui apud gentiles philosophi dicebantur. Nam revera nulla fuit apud Ethnicos philosophorum secta vacans crassis erroribus; praesertim de Deo rsbusque divinis ac de summo hominis bono. Verum hujusmodi sectarum aliae aliis deteriores erant; quae tamen omnes philosophiam profitebantur. Inter eas tempore Apostolorum et iis locis, in quibus Apostoli versabantur, erant, qui saecularem philosophiam cum religione Judaeorum miscentes, multa de Deo ac Dei filio, de angelis, mundo et ejus creatione, deque purgatione hominum, partim a Platonicis accepta, partim ex proprio cerebro adinventa, falsa et vana tradeban^ hominibus Ex quo genere fuit Simon magus, a quo Simoniani: et qui postea Gnosticos superbo nomine seipsos appellarant. Hanc philosophiam Apostolus reprobat et fugiendam docet, ut corruptelam sinceritatis fidei Christianae. De hujusmodi philosophia accipiendum, quod in Arianos scripsit Ambrosius lib. 1. de fide cap. 5. Nonne ex philosophia omnem impietatis suae traxerunt colorem? Addit autem Apo stolus: Et inanem fallaciam; explicandi causa. Cum enim, ut annotant Graeci, philosophiae nomen grave ac venerandum haberetur; adjunxit notationem philosophiae, de qua loquebatur: quam vocat inanem fallaciam seu deceptionem, ouod multa tradat inania et falsa, per quae homines creduli decipiantur.
Secundum traditionem hominum. Non refertur ad vorbum, decipiat, sive depraedetur • sed ad philosophiam, idque per supplementum, hoc modo: Quae est secundum traditionem, aut: ex traditione hominum. Vocat autem traditionem hominum, non quicquid est extra verbum Dei scriptum, ut volunt haeretici; nam aHoqui suas ipsius traditiones damnaret Apostolus, de quibus ait 1 Cor. 11. Laudo vos, quod sicut tradidi vobis, praecepta mea tenetis, et 2 Thess. 2. Tenete traditiones, quas didicistis. Sed praecepta, instituta et doctrinas ab hominibas corruptis ac sine Deo aactore traditas; quales erant traditiones Scribarum et Pharisaeorum, de quibus Domino allegante apud Matth. 15. et Marc. 7. jam olim dictum fuerat per Jesaiam cap. 29. Sine causa colunt me, decentes doctrinas et mandata hominum. Id vero transferre velle ad traditiones ecclesiae, quae regitur a Spiiitn Sancto, iu ipsum Spiritum Sanctum blasphemia est. Respicit autem Apostolus ad dogmata philosophica scholae Simonianae, de quibus supra.
Secundum elementa mundi. Quidam propter hoc, quod additur, mundi, putant Apostolum loqui de quatuor simplicibus corporibus, ex quibus inferior hic mundus constat; quae nobis usitatissimo nomine elementa (corporum scilicet, ut Philosophus loquitur) vocantur; quasi doctriram, quam de illis philosophi tradunt, vituperet. Graeci per elementa mundi solem et lunam coelestiaque corpora intelligunt, quae sunt totius mundi elementa; et ex quibus sunt temporum observationes. Hoc autem alii extendunt ad universam astrologiam, maxime, qua parte tentat praedicere eventus et casus fortuitos. Verum si hic locus conferatur cum eo, qui est ad Gal. 4., ubi modo elementa mundi, modo elementa infirma et egena nominantur, nec non cum eo, quod dicitur Hebr. 5.: quae sint tlementa exordii sermonum Dei; neque enim usque alibi elementorum meminit: satis intelligetur, Apostolo non aliud esse elementa in genere, quam initia seu rudimenta doctrinae alicujus, sive divinne sive humanae, et seu verae seu falsae, quemadmodum idplenius ostendimus in comment. epist. ad Gal. ad locum allegatum. Hoc igitur loco ner elementa mundi significari videntur saecularis ac mundanae philosophiae rudimenta, cujusmodi aPlatonicis ac Simonianis tradebantur. Si quis tamen existimet, prorsus eadem es3e Apostolo elementa mundi, hoc loco et ad Gal., ubi secundum exigentiam rei, de qua agebatur, elementa mundi interpretat.i sumus corporalia signa, carnalesque ceremonias legis Mosaicae: dicere poterit, Apostolum hic loqui mixtim contra Philosophos ft Judaizantes, ut ejusdem sententiae verba partim hos, partim illos designent; idque propterea fortasse, quod utriusque erroris iidem essent magistri. Nam et Samaritani, ex quibus Simon, Judaicam profitebantur religionem, cujus ceremonia praecipua erat circumcisio manufacta, de qua paulo post Apostolus loquitur. Juxta hanc interpretationem, quam non rejicimus, consequenter dicendum erit, ex quatuor membris, quae hic in vituperio, duo priora: philosophiam et inanem fallaciam, contra Simonianos esse posita, reliqua vero duo: secundum traditionem hominum, secundum elementa mundi, contra Judaizantes; atque ex aliis Scripturae locis, quae supra citavimus, faciie colligi, de qua traditione hominum hic sit serrr.o, scilicet de Judaica ac Pharisaica traditione. Sic quoque separanda erunt duo posteriora membra a duobus prioribus ad hunc modum: Cavete, ne quis vos depraedetur per philosophiam et inanem fallaciam. Item, ne quis id faciat secundum, id est, per tiaditiones hominum et elementa mundi. Favet huic intellectui, quod legitur infra v. 20. et 22. Haec prolixius, ut in re obscura et ambigua dicta sunt. Tum sequitur:
Et non secundum Christum. Supple, et quae non est secundum Christum, id est, secundum doctrinam de Christo vobis traditam, sed magis contra Christum, ejusque doctrinam. Est enim figura, qua minus dicitur et plus intelligitur. Certe palam contra Christum erat, Mediatoris officio Christum privare et ejus in locum angelos substituere. Erat etiam contra Christum, ex lege et ceremoniis Judaicis justitiam quaerere.
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9. Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter. Ratio est totius admonitionis praecedentis ab illo loco: Videte, ne quis vos decipiat per philosopniam etc. Poterat autem Apostolus pro ratione repetere id, quod supra dixerat: In Christo esse omnes thesauros sapientiae absconditos; atque inde monere Colossenses, ne incitati sciendi cupiditate, sinerent se inescari a pljilosophis multam scientiam promittentibus, cum in Christo scientiarum opulentissimo omnia habeantre aut exspectatione. Sed maluit dictae rationis fundamentum pro ratione adferre, et per hoc plenius satisfacere. Est igitur f undamentum seu ratio rationis haec: quia in Christo corporaliter inhabitat omnis plenitudo divinitatis, Graece frsoxyjTOC, deitatis, id est, plena, tota ac perfecta deitas. Hoc autem pluribus modis intelligi potest, quos insinuat nobis Augustinus sub finem Epistolae 57. ad Dardanum. Uno modo, ut corpus umbrae opponatur, et sensus sit: Deum in Christo non umbraliter inhabitare, quomodo in templo manufacto quondam habitabat, id est, praefigurantibus signis, sed corporaliter, hoc est, tanquam in ipsa re per illud templum significata. Qui sensus nonnullam accipit probabilitatem ex eo, quod infra dicitur: Quae sunt umbra futurorum, corpus autem Christi. Alio modo, ut | corpus opponatur animae, quasi dicat Ap^stolus: In ipso perfecta deitas inhabitat non solum quoad animam ejus, verum etiam quoad corpus, quod ex Virgine sumpsit. Utrumque enim deitas sibi conjunxit in hypostasim verbi. Hinc ipse suum corpus appellat templum Dei Joan. 2., dicens ad Judaeos: Solvite templum hoc. Tertio modo, ut inhabitatio corporalis opponatur inhabitationi, quae est per gratiam et energiam sive inoperationem, quomodo in omnibus justis Deus habitat, sed in iis maxime, per quos etiam mira operatur, sicut habitavit in sanctis Prophetis et Apostolis. Ita sensus est: In ipso plena deitas inhabitat, non solummodo per gratiam et mirabilium operum efficientiam, sed corporaliter, id est, per unionem ipsius divinitatis cum corporea substantia seu carne humana in persona verbi; juxta illud: Verbum caro factum est. Hic sensus plenior est, magisque facit ad probandum, quod Apostolus intendit. Ac per eum destruitur haeresis Nestorii, qui dixit, deitatem in Christo habitare tantum velut in templo, per energiam gratiae et miraculorum: non autem essentialiter. Tradunt hunc tertium sensum plerique commentatores. Tradit eundem Leo pontifex serm. 15. de pass. Domini, sic inquiens: Cum incorporea sit substantia Dei, quomodo corporaliter in Christo habitat, nisi quia caro nostri generis est caro deitatis? Sic ille. Idcirco tamen non dixit Apostolus carnaliter, sed cerporaliter, quia caro mortalitatem et corruptionem importare solet, sicut in superioribus dictum est, Christus autem, scribente haec Apostolo, jam immortalis erat. Porro Cyrillus lib. 2. de recta fide, quem in suis commentariis Theophylactcs et Oecumenius allegant, sentit quidem hic significari unionem deitatis cum natura humana, sed interpretatione nonnihil diversa. Nam illud corporaliter ita exponit: sicut anima in corpore. Quae expositio congruit cum ec, quod in symbolo Athanasii dicitur: sicut anima rationalis et caro unus est homo, ita Deus et homo unus est Christus. Recte vero dixit Apostolus, inhabitat, ad significandum, unionem illam divinitatis cum carne permanentem ot perpetuam esse. Quod enim hoc modo Deus assumpsit, nunquam dimittit. Jam ex hac Apostoli sententia sic expl.icata, promptum est inferre, quod Apostolus colligendum relinquit: Ergo Christus est plenus omni scientia, utpote per naturam Deus.
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10. Et estis in illo repleti. Hoc est secundum Graecorum expositionem: Et vos in illo, tanquam capite, repleti estis divinitate, quatenus scilicet dignitas capitis redundat in corpus. Sensum hunc probant, quia continuo subjungitur, Christum esse caput. Alii sic exponunt: Et vos per illum repleti estis scientia, aliisque donis salutaribus, iidemque amplius etiam implendi, secundum illud Joan. 1. De plenitudine ejus nos omnes accepimus. Qui sane intellectus scopo Apostoli magis convenit. Nam ex eo, quod in Christo est plenitudo divinitatis, et proinde plenitudo scientiae, docere vult, etiam fideles, qui sunt ejus membra, ab eo tanquam capite suo accipere et exspectare debere, unumquemque pro sua mensura, scientiae plenitudinem; juxta id, quod jam supra dixerat v. 2. Et in omnes divitias plenitudinis intellectus, ideoque causam non habere, cur sectentur inanem, curiosam et noxiam philosophorum scientiam.
Qui est caput omnis principatus et potestatis. Hoc aliis et pluribus verbis dixit Eph. 1. Constituens eum in coelestibus supra omnem principatum, et potestatem, et virtutem, et dominationer.i et omne nomen, quod nominatur etc. Eodem pertinent, quae dixit cap. 1. hujus vers. 16. et seq. Sensus autem est: Qui non solum vestrum est caput, dona sua vobis communicans, verum etiam caput e3t omnium ordinum angelicorum, quantacunque sint potestate praediti. Nam sub his duobus, quos nominat, caeteros omnes ordines vult comprehendi: hanc autem partem stuiiose adjecit, ut avocaret a cultu angelorum, quem Simon tradebat. Quasi dicat: Ego Christum mediatorem vobis propono, qui longe superat angelos, quia et caput eorum est. Hinc inferunt nonnulli, Christum esse caput etiam daemonum. Nam et daemones alibi vocantur principatus, potestates, virtutes, ut Rom. 8., 1 Cor. 15. et Eph. 6. At consentaneum videtur, hoe loco principatus et potestates tantum de bocis intelligi, sicut et in eo, quod ex Eph. 1. jam citavimus. Non enim ad dignitatem Christi declarandam pertinebat, quod supra daemones esset exaltatus, quorum nulla est apud Deum dignitas, sed quod supra omnes angelos bonos, qui in coelis semper vident faciem Patris. Hinc ergo non aliud habetur, quam Christum esse caput bonorum angelorum. Quanquam nec illorum eo modo, quo caput est Ecclesiae ex hominibus collectae. Nam discrimen ali^uod esse, satis insinuat locus memoratus Eph. 1., ubi Christus supra angelos quidem const;tuitur, non tamen angelorum, sed Ecclesiae caput vocatur, peculiari scilicet ratione. Nam ita caput est Ecclesiae, ut ipsa vicissim sit et dicatur corpus illius; nec non singulifideles membra ejus et membra corpo/is ejus, de carne ejus et de ossibus ejus, uti dicitur Eph. 5., id est, ejusdem naturae cum capite. Quod in angelos neutiquam quadrat, quos nec usquam legimus vocari corpus aut membra Christi. Caput autem bonorum angelorum Christus vocatur, in quantum est rex eorum, ut B. Thomas explicat, id est, quatenus sic eos regit, ut ipLorum bonum procuret. Hoc enim est regis officium respectu populi, et capitis respectu corporis. Ex quo satis jam liquet, Christum neque caput, neque regem daemonum convenienter dici posse; utpote quibus utitur tantum piopter bonum aliorum, scilicetelectorum.
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11. In quo et circw/icisi estis circumcisione non manufacta. Id est, ea, quae fit sine manibus. Tn Graeco una oomposita dictio est axcipOTtongTa), quasi dicas: inmanufacta.
In exspoliatione corporis carnis. Graece, corporis peccatorum carnis. Quam lectionem testatur Augustinus epist. 59. q. 7. suo tempore extitisse in quibasdam etiam Latinis exemplaribus. Syri legunt: In exspoliatione peccatorum carnis, omissa dictione corporis, quae tamen in omnibus Graecis et Latinis habetur.
In circumcisione Christi. Male quidam praeponunt adversativam particulam sed, repugnantibus omnibus exemplaribus. Occasio, qua id fecerint, mox intelligetur. Etenim Apostolum hoc loco agere contra Judaizantes manifestum est, et in eo tractatores consentiunt. Verum multi Latinorum pericopen hanc: In exspoliatione corporis carnis, de carnali Judaeorum circumcision-3, quae manu fiebat, prout verba nostrae versionis sonare videntur, interpretati sunt. Unde et parti sequenti: In circumcisione Christi, quoniam aliter non videbatur cohaerere, voculam sed praetixerunt. Adversative enim se habent circumcisio carnalis et circumcisio Christi, qualis hic intelligitur. Itaque sensum hunc fecerunt: Iu quo Christo etiam circumcisi estis, non illa circumcisione, quae fit manibus, et quae consistit in ablatione corporeae pelliculae carnis, sed spirituali circumcisione, quae fit per Christum. At sensum hunc Graeca Sciiptura non admittit, tum quia pro: non manufacta, Graecis unum est nomen infinitum, uti jam diximus, ut proinde negatio in eo inclusa vim suam ad sequentia non exserat, tum propter genitivum peccatorum inter corporis et carnis interpositum, qui cogit intelligi spiritualem circumcisionem. Ac tertio, quia pro exspolatione vocabulum est., quod significat actum exuendi, Theophylacti interpres exutionem vertit. Quae vox nimis incommode refertur ad externam illam circumcisionem, qua praeputium carnis amputabatur. Unde secundum Graecam lectionem et omnium Graecorum interpretationem,hunc reddere sensum oportet: Per quem Christum etiam circumcisi estis non illa externa et carnali, sed interna ac spirituali circumcisione, quae £t sine manibus, et qua non una pellicula demitur, sed corpus peccatorum carnis, id est, totus vetus homo deponitur atque exuitur, quae est circumcisio Christo propria, non Mosi. Igitur corpus peccatorum carnis, quod hac Christi circumcisione exui dicit Apostolus, idem est, cum veteri homine, quem et alibi vocat corpus peccati. Sic enim habst Rom. 6. Vetus homo noster simul crucifixus est, ut destruatur corpus peccati, ut ultra non serviamus peccato. Ex quibus etiam verbis intelligitur, quatenus in hac vita corpus illud peccati vel destruatur vel exuatur, nempe non ita, ut peccatum omnino jam non sit, sed ut ei non amplius serviatur; quod fit, dum pravis ejus desideriis non consentitur, juxta illud, quod ibidem sequitur: Non ergo regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis ejus. Vocatur autem vetus homo corpus peccati, quia constat veluti membris suis, quae hic pluraliter vocantur peccata carris; et sub nomine membrorum ex parte enumerantur capite sequenti, cum dicitur: Mortificate membra vestra, quae sunt super terram etc. Nec ideo carnis, quod versentur in delectatione carnis et sensuum, cujusmodi proprie solent appellari carnis peccata, sed carnis, id est, carnalis concupiscentiae, quam spiritui opponit Apostolus Gal. 5. dicens: Caro concupiscit adversus spiritum. Ubi et inter opera camis quaedam recenset, quae corporis delectatione non perficiuntur. Sunt ergo eadem Apostolo peccata carnis et opera carnis, id est, ea omnia, de quibus illic dicit: Quoniam qui talia agunt, regnum Dei non consequentur.
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12. Consepulti ei inbaptismo. Declarat, ubi et quando fiat circumcisio, de qua locuius est, quasi dicat: Circumcisi estis illa Chiisti circumcisione, quando simul cum eo sepulti estis in baptismo, id est, tunc quando baptizati estis. Docet hic locus circumcisionem Christianam, quae utique consistit in renovatione hominis et peccatorum remissione, fieri in baptismo, imo et per baptismum, quomodo vertunt recte huns locum Erasmus et Hentenius. Nam ipse Apostolus sic loquitur Rom. 6. Consepulti enim sumus cum illo per baptismum in mortem. Tametsi sensus eodem recidit. Etenim significatur, fideles, dum baptizantur, ea ipsa baptismi ceremonia Christo consepeliri, quatenus immersio, quae fit in baptismo, ita sepulturam Christi repraesentat, ut simul efficiat in nobis id, quod sepultura Christi significabat, nimirum veteris hominis nostri mortem et sepulturam. Verum quia non solum immersio, quae fit in baptismo, repraesentationem habet sepulturae Christi, sed etiam emersio speciem praebet resurrectionis ejus, ideo subjuagit:
In quo et remrrexistis. Graece rursus compositum verbum est, consurrexistis, id est, simul resurrexistis, ut legit Ambrosianus. Sensr.s est: In quo vel per quem baptismum etiam simul cum Christo resurrexistis, id est, novam vitam adepti estis: ut sicut ille resurrexit a mortuis ad novam vitam corporis; ita vos resuscitati a morte peccati, et novi homines facti, deinceps in novitate vitae ambuletis. Hoc enim modo pluribusque verbis rem istam explicat Apostolus, loco jam citato ad Rom. 6.
Per fidem operationis Dei, qui suscitavit illum a mortuis. Resurrectionem nostram spiritualem, qua a morte peccati ad novitatem vitae resurreximus, ita baptismi sacramento attribuit, ut etiam fidei tribuendam meminerit; sicut Ephes. 5. mundationem Ecclesiae shxul utrique adscribit, cum ait: mundans eam lavacro aquae in verbo. Sensus est: Per fidem, qua credidistis efficacem et potentem operationem Dei, qua Christum a morte suscitavit; hoc est, per fidem resurrectionis ejus divina virtute factae. Quae fides etsi non sola sufficiat, eam tamen pecuUariter nominat Apostolus, per congruentiam quandam; quia nimirum de resurrectione tam nostra, quam Christi loquebatur. Alias expositiones hujus partis, quas refert Sasboldus, ut coactiores minusque probabiles, omittimus. Nam loqui Apostolum de potente operatione Dei suscitantis Christum a mortuis, ostendit similis locus Ephes. 1. secundum operationem potentiae virtutis ejus, quam operatus est in Christo, suscitans illum a mortuis. Porro quae jam dicta sunt ab eo loco: In quo et circumcisi estis etc, eo spectant, ut doceatur, circumcisionem carnalem, quam exigebant Judaizantes, jam per Christum commutatam esse in spiritualem circumcisionem; qua non solum a peccatis purgati, verum etiam in novam vitam restituti simus. Quo pertinet id quod sequitur:
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13. Et vos cum mortui essetis in delictis et praeputio carnis vestrae, convivificavit cum illo. Locus hic ut bene intelligatur, conferendus est cum eo, qui est ad Eph. 2., utpote ei plane similis. Vulgata apud enarratores utriusque loci expositio talis est: Deus vos cum antea fuissetis spiritualiter mortui per delicta, seu peccata vestra, in quibus vivebatis, et per praeputium carnis vestrae, id est, per concupiscentiam, et opera carnis praeputio significata, haec enim omnia sunt mors quaedam animae: nunc una cum Christo resurgente revocavit ad vitam spiritualem. Verumtamen nonnulli, qui hunc utrumque locum consentire existimant cum alio priore, qui estRom. 6., ubi mortuos peccato vocat eos, qui peccato amplius nec serviunt, nec communicant; quomodo mortui non communicant, nec conversantur cum viventibus: credunt alium esse sensum Apostoli tam ad Ephes. 2., quam hoc loco, sensum, inquam, hujusmodi: Et vos jam mortuos peccatis, id est, cum peccatis nihil amplius habentes commune, utpote Christo commortuos et consepultos in baptismo, sicut jam dictum est; insuper etiam una cum illo vivificavit, id est, vobis novam dedit vitam justitiae et bonorum operum. Hoc enim est, quod dixit Rom. 6. Ita et vos existimate vos mortuos quidem esse peccato; viventes autem Deo, in Christo Jesu Domino nostro. Verum cur iste sensus non quadiet huic loco, obstat praepositio in, quce hoc loco tam in Graecis, quam in Latinis codicibus constanter legitur. Quo fit, ut retinenda sit vulgata interpretum expositio. Quae eadem adhibenda est illi sententiae, quae est ad Eph. 2. in principio: quum sit plane eadem, ut supra dictum est, ut patet inspicienti. Alium sensum esse dandum his, quae leguntur ad Rom. 6., res ipsa loquitur consideranti, quae illic sunt a versu 2. usque ad 11., ubietiam ostendimus, hanc esse phrasim Apostolo familiarem, qua, dicit, aliquem mortuum esse ei, cum quo nihil habeat commune. Sic ait Rom. 7. Mortificati estis legi. Et Gal. 2. Per legem legi mortuus sum. Tale est et illud Gal. ultimo: Mihi mundus crucifixus est, et ego mundo. Sic ex adverso dicuntur vivere Deo Rom. 6. et Gal. 2., qui Deo serviunt et operum cum eo communionem habent. Jam in eo, quod dicit: Praeputio carnis vestrae; notanda metonymia, qua signum pro re signata ponitur. Nam praeputium, quod circumcisione tollebatur, signum erat peccati, cum quo nascimur, et operum carnis, quae ex eo sequuntur; sicut ipsa circumcisio signum erat spiritualis circumcisionis, qua per Christum a peccatis mundamur. Hujus ergo circumcisionis nostrae significandae gratia voluit Apostolus, contra Judaizantes, ipsius etiam praeputii significationem exprimere.
Donans vobis omnia delicta. Graece nobis; quemadmodum et Ambrosianus legit. Consonant et sequentia, nos et nobis. Sed aeque favent Latinae lectioni praecedentia, vos et vestrae: cur autem in sequentibus mutet personam, infra dicemus. Donare pro condonare dixitinterpres, ex Graeci verbi imitatione. Omnia delicta, sive peccata, intellige tam actualia, quam originale. Quod enim Calvinus hoc loco scribit scholasticorum esse opinionem, quod meritum Christi se tantum extendat ad condonationem originalium peccatorum; calumnia est haeretico digna. Videri autem potest ex his Apostoli verbis: Convioificavit vos, donans etc. vivificari hominem quodam modo etiam ipsa remissione peccatorum; quatenus scilicet per eam solvitur et aboletur vinculum mortis aeternae.
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14. Delens quod adversus nos erat chirographum decreti, quod erat contrarium nobis. Graece et Syriace: Decretis, ut sit ablativus instrumenti. Quam lectionem exhibent etiam Latina quaedam manuscripta. Atque ad eam accedunt Ambrosianus in textu, et Augustinus epist. 59. quaest. 7. dum legunt, in decretis. Lectio Ambrosiana est: Deleto quod adversum nos erat chirographo, in decretis. Videri potest adjectam in praepositionem ex loco Eph. 2. Legem mandatorum decretis evacucns; ubi Graece est, in decretis. Porro variant hoc loco interpretes, praesertim Latini, dum quaerunt, qucd decretum, vel qu.ie decreta dicat Apostolus. Item quod chirographum nobis adversum, sive contrarium. Verum nihil pra?sentius, quam ut ex loco jam citato Ephes. 2., qui huic persimilis est, totum hoc exponatur. Ostensum est autem illic, legem intelligi veterem a Mose latam: decreta vero novi testamenti praecepta cum promissionibus a Christo tradita, et in locum Mosaicae legis substituta. Vocatur autem ea lex ab Apostolo hic chirographum nobis contrarium; sumpta metaphora ab iis, qui debent per chirographum, id e A, scriptam sua manu debiti confessionem, neque tam^n solvendo sunt. Quales erant Judaei, qui audita lege dixerant Mosi: Omnia quae locutus est Dominus faciemus, et erimus obedientes Exod. 24., qui item suscepta circumcisione debitores se fecerant universae legis faciendae; Gal. 5. Nec vero simplex erat illa obligatio: seu sub poena maledictionis et ioortis, in eodem ipso chiragrapho, id est lege, expressa. Loquitur autem nunc Apostolus in persona Judaeorum utens pronomine primae personae: Quod adversum nos erat, quod erat nobis contrarium, cmn autca in secunda persona locutus fui.cset. Lex igitur instar chirographi Judaeos accusabat, mortisque reos arguebat; quia justificare non poterat. Unde et legislatio Mosis ministratio mortis et damnationis ab eodem Apostolo vocatur 2 Cor. 3. Hoc chirographum Christus delevit decretis, sive edictis suis, id est, per legem suam evangelicam; velut si rex quispiam edicto publico aboleat omnia sibi debitorum chirographa. Vult enim docere Apostolus, legem veterem per Christum abolitam esse, totamque ejus obligationem cessare, introducta lege Christi: idque contra Judaizantes, qui Colossenses legi subjicere conaban ur. Hunc sensum praecipue a Graecis interpretibus probatum confirmat illatio paulo post subjuncta: Nemo ergo vos judicet in cibo aut in potu etc. Quare qui chirographum nobis contrarium interpretantur leg?m homini datam in paradiso, aut mortis aeternae obligationem, quam omnes peccando, quasi scribendo, incurrimus; illi sensum hujus loci ultra mentem Apostoli extendunt. Fallitur etiam Cajetanus, dum persistens in commentario, quem dederat Eph. 2., vocabulum decretis refert ad legem veterem; quasi sensus sit, Christum delevisse chirographum scriptum in favorem decretorum veteris legis adversus nos. Quem commentarium satis eodem illo loco refutavimus. Probabilior foret commentarius, si per decreta haec intelligerentur praecise ceremonialia praecepta legis veteris, quibus illa lex erat quasi contraria gentilibus, propter ipsorum gravitatem et multitudinem eos a Judaismo absterrens: imo et ipsis Judaeis per easdem causas importabilis, ut Apostolus Petru3 ait Act. 15. Et hic commentarius posset probabilitatem accipere ex hujus cap. v. 20., ubi dicitur: quid adhuc dogmatizamini, seu decernimini, ut est Graece, quasi dicat, quid adhuc decretis oneramini? tanquam ad haec decreta respiciatur. Sed facile potest responderi, intelligi alia atque alia dogmata seu decreta vel edicta: hic Christi, illuc Judaica, quae per Christi decreta evacuantur. Unum hoc adjicio, praeter mutationem personae secundae in primam in verbis Apostoli, de qua jam diximus, etiam aliam latentiorem personae mutationem in iis observandam esse, qua nimirum tacite transit ad Christum, cum prius de Deo Patre loqueretur. Quod enim dixit: Qui suscitavit illum a mortuis, ad Deum Patrem pertinet; quemadmodum et id quod sequitur: Et vos convivificavit cum illo. Istud autem: Donans vobis omnia delicta, potest et ad Patrem et ad Christum referri. Quod vero deinde subjungitur: Delem quod adversus nos erat chirographum eto. omnino referendum videtur ad Christum, sicut et caetera, quae sequuntur. Id quod etiam probat locus ille Eph. 2. Legem mandatorum decretis evacuans; ubi manifeste de Christo sermo est. Tametsi dissentit hoc loco Cajetanus; qui contextum apostolicum urgens, vult totam sententiam ad Deum Patrem, non ad Christum referri. JEt ipsum tulit de medio, affigens illud cruci. Affigens in Graeco praeteriti temporis et participium, quasi dicit, cum affixisset. Non igitur significatur Christus prius e medio tulisse chirographim nobis contrarium, et postea cruci illud afiixisse: sed ea ratione sustulisse e medio, quia illud, velut e manibus accusatoris extortum, cruci afiixerit atque disruperit. Itaque sensus est, Christum sustulisse chirographum mortis, id est, legem Mosaicam, per suam mortem, quam in cruce sustinuit. Sic ad Eph. 2. dicitur per crucem suam interfecuse inimicitiam, quam inter duos populos lex Mosaica faciebat; ipsa nimirum lege sublata. Est autem totus hic sermo Apostoli figuratus ac mire grandis, utpote magnitudini materiae congruens. Unde adhuc sequitur:
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15. Et exspolians principatus et potestates traduxit confidenter, palam triumphans illos in semetipso. Et expolians principatus, Graece sine conjunctione, a7tex<5uoa'u.evoc; tolq apxag, id est, exuens vel cum exuisset principatus etc. Sic Ambrosius lib. 3. de fide cap. 2. participium videtur accepisse ab solute, ut accusativi principatus et potestates tantum referantur ad sequens verbum traduxit. Legit enim et exponit, exuens se carnem; videlicet addita dictione carnem, quam ut vestem Christus semetipsum exuisse per morlem significetur. Verum ad significandam Christi victoriam et triumphum, quem egit de potestatibus adversariis, multo magis convenit accusativos meuios ad utrumque referri, id est, tam ad participium praecedens, quam ad verbum subsequens, ut patebit ex declaratione sententiae. Pro verbo traduxit in Graeco est iSeiyjiaTioev, id est, ostentavit. Atque ita legit commentator Ambrosianus. Apud Augustinum vero passim legitur exemplavit, voce parum Latina, sed qua Graecae vocis significatum propius exprimatur. Loca sunt lib. 4. de Trinitate cap. 13., lib. de agone Christiano cap. 2., lib. 16. contra Faustum cap. 24. et in epist. 59. Pro duobus adverbiis, confidenter, palam, Graece est ev Tcappyjoia, id est, palam, ut habet Commentarius Ambrosianu^; aut libere, ut vertit interpres Origenis hom. 8. super librum Josue, aut fiducialiter, ut legit Augustinus: sic enim et noster interpres alibi vertit. Suspicor autem, duo vocabula, quae nos habemus, ex diversis translationibus accepta esse. Quocirca, qui ea dividunt, ut prius referatur ad praecedens verbum, traduxit, posterius ad proximum triumphans; recedunt ab originali Scriptura, quae unicam habet dictionem, quam fere commentatores, et quidem recte, ad praecedens verbum referunt. Jam in eo, quod sequitur, triumphans illos, Graecam phrasim retinuit interpres, pro eo quod diceret triumphaas de illis, scilicet de hostibus devictis atque subjectis. Phrasis autem diversa ab ea, qua dixit idem Apostolus 2 Cor. 2. Deo gratias, qui semper Iriumphat nos in Christo Jesu, id est, triumphare nos facit. De qua satis egimus suo loco. Denique illud: in semetipso, idem est, quod per semetipsum, id est, suis ipsius viribus. Potest autem verti in ipsa, sive per ipsam, scilicet crucem, quae Graecis est masculini generis. Atque ita Theophylactus et Oecumenius exponunt. Cajetanus autem, qui totum hunc locum refert ad Deum Patrem, conformiter censet, non in semetipso vertendum fuisse, sed, in ipso, sive per ipsum, scilicet Christum. Et quidem ita legit et exponit commentator Ambrosianus, licet textus commentario insertus diversa verba habeat, ista nimirum: triumphans de illis per seipsum. Atqui commentarius arguit eum legisse: Detriumphans illos in ipso; quod exponit: triumphans de illis per ipsum, scilicet Christum. Nam et in expositione epistolae ad Rom. cap. 8. lo-mm hunc citat iisdem verbis. Hujusmodi discrepantiam textus a commentario, quam fecit vel inscitia vel impudentia scribarum, saepe alias observavimus, non sine moleatia; tum in hoc Ambrosiano pseudepigrapho, tum in aliis enarratoribus Scripturae sacrae. Forro cur minus placeat, Apostoli verba ad Deum Patrem referri, jam aute dixi. Igitur nostrae versionis sensus est: Et principatus seu potestates adversarias, hoc est, daemones, exutos ac spoliatos imperio, quod habebant in homines, juxta id, quod Christus paulo ante passionem praedixerat: Nunc princeps hujus mundi ejicietur foras Joan. 14., palam ostentavic omnibusque spectandos exhibuit in triumpho, quem de iis egit, victoria per semetipsum suisque viribus ac sanguine parta, velut fortior ille Evacgelicus, qui fortem armatum superveniens vicit atque oxspoliavit Luc. 11. Schema sermonis apostolici sumotum a victoribus, qui praecipuos ac potentiores captivos intriumpho, cum ostentatione, ducere solent; quibus autem daemones devictos ac spoliatos ostentavit Christus, nisi beatis angelis et justis hominibus, qui virtutem crucis ejus per fidem cognoverunt? Sed ea ostentatio perfectissime continget in die judicii extremi, quando coram toto mundo daemonum malitia simul et imbecillitas a Christo victore cum maxima eorum ignominia declirabitur. Hac parte Simoniani perstringuntur: tum in eo, quod dicitur principatus et potestates, tum per illud: in semetipso. Haec enim significant, Christum aug;elis esse virtute majorem, nec illorum opus habere auxilio ad exsequendum reconciliationis humanae negotium.
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16. Nemo ergo vos judicet in cibo aut in potu. Jam ostenderat Apostolus sub nomine chirographi deleti ac lacerati, legem Mosaicam sublatam esse per Christum. Ex eo nunc infert et concludit cont:a Judaizantes: Nemo igitur, inquit, vos Colossenses ob cibum aut potum judicet, quasi culpae reos; nemo propter haec religionem vobis injiciat, tanquam de lege violata, qua certa ciborum genera prohibentur. Nam de legalibus hic Apostolum loqui nullum est dubium. Sequitur enim mox de neomenia et sabbatis. Quare qui locum hunc proferunt ad rerrehensionem discriminis ciborum, quod edomandae carnis aut concupiscentiae causa Christi fideled observant, verbo Dei nequiter abutuntur. Dicet aliquis, si de legalibus agit Apostolus: unde hic potus mentio, cum in lege rullus potus ut immundus invsniatur prohibitus? Respondeo, Scribas et Pharisaeos legalibus a Deo per Mosem institutis multas alias observationes ab ipsis adinventas, quo admodum religiosi et sancti haberentur, adjunxisse; quales erant lotiones illae frequentes manuum ac totius corporis, aliarumque rerum, de quibus Marc. 7. Verisimile igitur est, ex horum traditione etiam genera quaedam potus interdicta fuisse. Quanquam dici potest cum Cajetano potum secundum legem fuisse immundum, si forte biberetur ex vase carente operculo. Nam hujusmodi vas immundum esse, lex statuit Num. 19. Videat lector Hebr. 9., ubi dicitur: Solummodo in cibis et potibus et caet. et ibi Ribera.
Aut in parte diei festi, aut neomeniae, aut sabbatorum. Nemo vos, inquit, judicet ob festum aliquod Judaicum, aut neomeniae, hoc est calendarum seu novilunii diem, aut sabbata, non observata. Diem festum, ut a neomenia et sabbato distinguatur, interpretari possumus eum, qui non saepius in anno recurrit, sicut neomenia et sabbatum, sed semel tantum, ut pascha, pentecoste, scenopegia etc. Cur autem dicat: in parte diei festi, et no.i in die festo, rationem hanc adferunt, quod Judaizantes non exactam festorum observationem a Cclos-.sensibus exigerent. quando nec ipsi legis ceremonias per omnia servarent, juxta illud Gal. 6. Neque enim qui circumciduntur, legem custodiunt. Res enim erat propemodum impossibilis, teste Petro Apostolo Act. 15. Sed satis illis erat, si cum circumcisione reliquam legem facerent a gentilibus saltem ex parte observari; ut sic eos ad ritum suum Judaicum se traduxisse, gloriari possent. Cajetanus autem eic exponit: In partitione festi a non festo, tam in diebus, quam in mensibus et sabbatis. Alii sic: In parte, id est, in negotio; quasi dicat, in observatione dierum festorum. Simile illud est 2 Cor. 9. Ne quod gloriamur de vobis, evacuetur in hac parte.
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17. Quae sunt umbra futurorum; id est, quae sunt obscurae significationes rerum futurarum. Nam tota lex ceremonialis typica erat etprophetica; non clare, sicut quaedam prophetarum verba, sed obscure futura praenuntians.
Corpus autem Christi. Sensus: Corpus autem, cujus illa sunt umbra, Christi est: hoc est, veritas illorum signorum in Christo adimpletur: illius umbrae corpus est Christus. Videtur enim transitiva locutio posita pro intransitiva. Cum ergo corpus, id est, Christus jam advenerit; stultum est, umbram ejus jam retinere velle. Haec enim est vis argumentationis apostolicae, quae in his verbis latet.
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18. Nemo vos seducat volens in humilitate etreligione angelorum. Duo dixerat: Christum delevisse chirographum etc. et Christum exspoliasse principatus etc. Ex priori intr.lit contra Judaizantes: Nemo ergo vos judicet in cibo etc. Ex posteriori nunc concludit contra Simonianos, docetque, inanem et fallacem eorum philosophiam, quae magna parte in superstitiosa religione angelorum consistebat, cavendam esse. Graecum verbum xaxa|3paj3soeTU), pro quo vertit, seducat, derivatum est et compositum arco toj Ppaj3etoo, id est, praemio. Non significat autem, ut Valla putavit, ad praemium evocare; sed praemium intercipere, a praemio impedire. Unde recte Erasmus et eum secutus Hentenius verterunt: Ne quis vobis palmam intervertat. Ea significatio manifeste colligitur ex Graecorum commentariis, et ex iis, quae scribit Hieronymus ad Algasiam quaest. 10., ubi hoc Graecum verbum docet ex iis esse vocabulis, quibus juxta morem urbis ac provinciae suae familiarius usus est Apostolus. Exponit autem tunc dici, quando quis in certamine positus iniquitate agonothetae vel insidiis magistrorum |3paj3sTov et palmam sibi debitam perdit. Igitur vel ex hoc vocabulo, quo usus est Paulus, doceri potest adversus haereticos, vitam aeternam. dehac enim palma sentit Apostolus, non solum ut donum gratuitum expectaudum nobis esse, velum etiam ut praemium ac mercedem per Christum nobis propositam ac promerendam. Participium vclens, etsi prima fronte referendum videatur ad verbum seducat, ut sensus sit, nemo volens, id est, studio ac de industria vos decipiat, ac praemium eripiat, quod et vult Erasmus in sua versione, dum prc eo reddit: data opera: rectius tamen alii, praecipue Graeci, referunt ad id, quod sequitur, in humilitate et religione; ut hic sensus sit, volens in humilitate, id est, affectans humilitatem; et volens in religione angelorum} id est, affcctans religionem angelorum. Nam etiam posteriori parti applicandum esse participium, ex ipso Apostolo discimus, qui paulo post composito vocabulo scribit lOsAofrpYjoxsTav, id est, voluntariam seu affectatam religioaem; quam etiam interpres vertit superstitionem. Quae enim ibi componit Apostolus in unam dictionem, phrasi Graecis usitata, hic duabus effert dictionibus, licet non sine obscuritate et praeter usum Graeci sermonis; ut propterea locus hic non immerito ex iis esse videatur, in quibus locum habeat illui Apostoli, etsi imperitus sermone, sednon scientia 2 Cor. 11. Nisi Hebraismus sit, qualis ibi: Non est mihi voluntas in vobis. Mal. 1. Caeterum compositio illa vocis freXto vel IfreAu) cum aliis apud Graecos non usum modo, sed et elegantiam habet; ut norunt, qui in Graecis auctoribus sunt versati. Nam et Epiphanius, in haeresi Dositheornm, s&sAooocpov dixit pro eo, qui sapientiam affectat: et de Pharisaeis agens tribuit eio iOsAoTispiaoo&pYjaxsiav tricomposito vocabulo, id est, supervacaneam religionem sponte assumptam, sive affectatam. Neque eam vim Graecae compositionis Augustinus ignoravit; qui in epist. dudum citata ad PauHnum, ubi totum hunc Apostoli locum pertractat, dicit, etiam in Latino populari sermone usitatum esse, nt exempli gratia, qui divitem affectat, dicatur thelodives; et qui sapientiam, thelosapiens, et caetera ejusmodi. Igitur, inquit, et hic thelohumilis dicitur volens videri humilis, affectans humilitatem. Breviter ergo sensus Apostoli est: Cavete, ne quis vobis exspectatum praemium avertat per affectatam humilitatem et religionem angelorum. Proferri solet hic locus ab haereticis contra sanctorum cum Christo regnantium invocationem, inter quos utique sunt angeli: nam hujusmodi invocatio religio quaedam esse videtur. Ut huic objectioni respondeatur, videndum, quinam tempore Pauli fuerint, contra quos haec dicta intelligi possint. Hieronymus quaest. 10. ad Algasiam, quem Anselmus sequitur, contra Judaeos dicta putat, qui non solum tunc, verum etiam antiquitus a tempore prophetarum dediti fuerint cultui astrorum coeli simul et angelorum. Sed angelos exponit refugas seu malignos spiritus. Huic sensui nunnulla probabilitas accedit ex Clemente Alexandrino, qui libr. 6. Stromatum ita scribit: Neque colite Deum ut Judaei, qui soli se Deum nosse putantes, nesciunt se adorare angelos et archangelos, mensem et lunam etc. Juxta hunc commentarium facile respondetur haereticis, Apo3tolum agere de cultu daemonum, non bonorum angelorum. Vemm quia aulla tradit historia, Judaeos post reditum ex captivitate Babylonica relapsos fuisse ad cultum falsorum deorum; unde nec a Christo, nec ab Apostolis, nec ab Stephano in Actis de ea re leguntur reprehensi: propterea non admodum probabilis est hic Hieronymi commentarius. Idcirco et Anselmus alium adfert sensum, ut illi dicantur seducere homines in humilitate et religione angelorum, qui specie religionis ac sanctitatis, tanquam essent angeli seu nuntii Dei, sese hominibus insinuant, eosque decipiunt. Ita quoque exponunt glossa interlinealio, Lyranus et Cajetanus: sed coactam essehanc expositionem facile est animadvertere. Sunt quibus non improbabile videatur, Apostolum respicere ad perversum dogma Cerinthi, qui cum de Christo adeo humiliter sentiret, ut nihil in eo divinitatis agnosceret, sed nudum hominem fuisse diceret, angelos longe supra eum extollebat, utpote mundi ac naturae opifices; quorum etiam unus, per quem lex data fuisset, Deus esset Hebraeorum. Haec enim atque hujusmodi de eo referunt Irenaeus, Epiphanius et Theodoretus de haeresibus disserentes, nec non Tertul- Hanus lib. de praescriptionibus advers. haeret. cap. 48. Videre licet Baron. Anno Christi 60. §. 18. et seq. Porro Chrysostomus et sequaces ejus existimant, Apostolum agere contra quosdam haereticos docentes non per Christum, sed per angelos accedendum esse ad Patrem. Indignum enim esse majestate unigeniti Filii Dei, ut is fieret hominum peccatorum apud Patrem intercessor ac deprecator, sicut in regno terreno rem se indignam facere putaretur filius regis, si vilem aliquem homnncionem capitis reum ad patrem duceret reconciliaturus. Itaque Christi loco angelos, quibus id magis congrueret, nostros ad Deum mediatores constitutos esse. Atque hanc esse volunt doctrinam affectatae et perversae humilitatis et religionis angelorum, quam hic damnat Apostolus: humilitatis quidem, dum Christum majorem esse dicunt, quam qui sese ad officium mediatoris parvitati nostrae praestandum inclinet, religionis autem angelorum, dum idem officium angelis deferunt. Ita vero docuisse Simonem magum, qui per id tempus multos habebat discipulos, arbitrantur Sasboldus et alii nonnulli ex iis, quae tradunt Epiphanius ac caeteri, qui de Simonis haeresi scripserunt. Inter quae illud est, eum offerre docuisse per mediatores angelos, quos hauserat ex philosophia Platonis. Haec Graecorum sententia eatenus nobis probatur, quatenus ab haereticis quibusdam, sive illi Simoniani fuerint, sive Cerinthiani, sive alii, cultum quemdam angelorum fuisse introductum affirmat; perinde quasi angeli essent vel creatores mundi, vel nostri ad Deum mediatores, nostrique reconciliatores. Horum sententia valde probabitur, si legatur Tertullianus de praescript. cap. 33. in fine et cap. 46. in princ. et utroque loco annotatio Pamelii. Verum qua parte dicunt id factum, ex humilitate erga majestatem Christi, velut longe excellentioris, quam cui mediatoris officium competeret: id nuHo modo convenit cum scopo Apostoli, cujus studium est in hac Epistola et ea, quam scripsit ad Ephesios, Christi dignitatem extollere sup*a angelos, ut ex multis utriusque Epistolae locis liquet. Hinc enim satis apparet, eos, contra quos Apostolus agit, minuisse Christi dignitatem etiam infra angelos. Unde et in Epistola, quam ad Hebraeos scripsit, studiose id agit, ut ostendat Christum angelis esse majorem cap. 1. et 2., quoniam Judaei carnales suum Messiam faciebant angelis minorem. Quocirca dicendum videtur, Apostolum hic agere contra quosdam, qui ex ethnica philosophia, quae de geniis, daemonibus ac minoribus diis inaniter multa contemplabatur, cultum eorum introducere conati fuerint, sub nomine angelorum, docentes, nos mediantibus angelis purgari oportere. Nam et hoc Platonici quidam docuerunt. Id vero erat Christi officium ad angelos transferre, non ea ratione, quod Christum dicerent majorem, quam qui se huc dimitteret, sed quod angelos propter excellentem eorum naturam etiam supra Christum honorarent. Igitur horum affectata et perversa humilitas in eo erat, quod cultu quodam religionis summitterent se iis, quibus et quomodo non deberent, scilicet angelis. Nam religio proprie accipitur, qua nimirum alicui naturae tanquam divinae cultus et ceremonia adfertur. Sic enim Tullius citante B. Thoma 2. sec. q. 81. art. 1. religionem definit. Ex quibus jam liquet, hunc Apostoli locum nihil prorsus facere contra venerationem et invocationem Sanctorum in Ecclesia Dei frequentatam. Non enim cultus divinus eis exhibetur, neque loco Christi mediatores constituuntur; sed ad Christum, qui unus est mediator Dei et hominum, intercessores ex parte nostra adhibentur. Hoc autem recte fieri ipse etiam Apostolus exemplo suo nos docet; qui cum alibi, tum in hac eadem epistola cap. ultimo, Colossenses requirit apud Deum intercessores: Orantes, inquit, simul et pro nobis, ut Deus aperiat nobis ostium sermonis etc. Quibus sane verbis nec Christum mediatorem exclusit, nec alios a Christo mediatores quaesivit, tales scilicet, qui proprio suo merito, quod solius Christi est, Deum redderent hominibus placatum. Adid vero, quod ex commentario Theodoreti solet ab adversariis adferri, in quo dicitur hoc vitium cultus angelorum diu mansisse in partibus Phrygiae et Pisidiae; et propter hoc Synodum Laodiceae habitam, quae est Phrygiae metropolis ac Colossensium vicina, lege prohibuisse ne precarentur angelos: et quidem ad suam usque aetatem extitisse apud illos et eorum finitimos oratoria S. Michaelis: breviter respondemus, Theodoieti mentem ex canone Laodiceno 35., ad quem sine dubio respicit, explicandam esse. Sic autem habet: Non oportet Christianos derelicta Ecclesia abire, et ad angelos, idclolatriae abominandae congregationes facere. Quicunque autem inventus fuerit occultae huic idololatriae vacans, anathema sit; quoniam relinquens Dominum nostrum Jesum Christum filium Dei, accessit ad idola. Loquitur ergo tam Theodoretus quam Laodicena synodus de cultu, quo divinus honos angelis per idololatriam, more gentilium, exhibebatur. Quod autem in ejus rei argumentum Theodoretus assumit, adhuc illis in locis extare S. Michaelis oratoria; nequaquam sentit, hujusmodi oratoria esse reliquias cultus idololatrici angelis aliquando exhibiti, quae proinde eunt abolenda. Nam illa a Christianis, more Christiano, et ad usum Christianum exstructa erant. Quod et oratorii nomen satis declarat. Sed profecto non aliud vult, quam illis in partibus cultum angelorum illicitum prudentia epipcoporum paulatim in eum, qui licitus sit, et qualis exhibetur sanctis in eorum oratoriis, commutatum fuisse. f§7Quae non vidit ambulans. Ambrosianus sine negatione legit: In his quae videt extollens se. Meminit et Augastinus ad Paulinum omissae negationis, sed minus probat; ac merito, cum Graeca omnia atque etiam Latina, quae nunc extant, negationem habeant. Ambulans, Graece est £uj3octs6u)v, pro quo Augustinus legit, inculcans; Ambrvjsius quid hr.beat, jam dictum est. Hieronymus significari putat eum, qui tumens ambulat, mentisque superbiam gestu corporis praefert. Id secutus Erasmus vertit: In iis, quae non vidit, fastuosus incedens; id est, cum fastu et supercilio de iis, quae non vidit disserens, perinde atque si vidisset. Caeterum Budaeus in comment. Hnguae Graecae bene probat ex Graecis auctoribus Iu,j3aTSusiv idem esse quod pedem in aliquid ponere, immiscere se alicui rei, mire possessionem. Atque ita non erit vertendum, i?i iis; sed, in ea, quae non vidit, immittens pedem, ingerens sese; hoc est, sequens somnia sua, quae sunt de rebus nunquam visis, et quae nusquam existunt. Qui sensus optime quadrat in Simonianos, ac similes haereticos; qui, nt admirationi essent, arcana quaedam et stupenda tradebant de coelis et angelis, quorum nullam poterant adferre rationem, tantum arrirmabant ac si vidissent.
Frustra inflatus sensu carnis suae. Graece, a mente carnis suae. Consonant Ambrosianus et Augustinus, nisi quot praepositionem omittunt, Ut ad sensum non necessariam. Cum, innuit, falsa sit scientia, quam jactat, frustra inflatur, id est, in superbiam erigitur a corde seu cogitatione sua carnali. Ideo frustra, secundum mentem Apostoli, quia vane et sine causa; quomodo frustra quis inflatur de falsa nobilitate; hanc enim significationem adverbii frustra observare est in sacris literis, ut Exod. 20. ef Deut. 5., ubi pro eodem ponuntur, frustra et in ranum nomen Dei assumere, et Job. 2. Ut affligerem eum frustra, id est, immerito. Quaeret aliquis, quomodo nunc inflatum dicat, cui modo tribuebat humilitatem? Facilis est responsio, non humilitatem simpliciter, sed affectam humilitatem, quae utiquefalsa est, illic intelligi.
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19. Et non tenens caput, id est, non obtinens caput, non inhaerens capiti, quod est Christus; sed per falsam angelorum religionem ab eo alienus. Latenter indicat, Christum etiam angelorum esse caput, ut quibus capite relicto non sit cultus exhibendus.
Ex quo totum corpus, per nexus et conjunctiones subministratum et constructum, crescit in augmentum Dei. Graece: Ex quo totum corpus per commissuras et colligationes, seu connexiones, subministratum et compactum, augescit augmentum Dei, vel augmento Dei. Est enim haec phrasis, qualis illa, vivit vitam, servit servitutem. Porro locus hic plane similis est illi Eph. 4. Ex quo totum corpus compactum et connexum etc. et proinde ex ejus collatione interpretandus, in hunc modum: Ex quo, nimirum Christo capite, dependens atque influxum accipiens universum corpus, quod est ecclesia, per aptas connexiones membroru/Ti constitutum et compactum, crescit secandum Deum, id est, augmento divino ac spirituali. Nominavit autem augmentum Dei, ad discrimen augmenti naturalis, quale competit corpori naturali et organico, a quo sumpta est hujus loci metaphora. Quum autem dicit, totum corpus crescere; tacite significat omnia membra proportione quadam augeri, idque r.er charitatem. Quod expressius ad Ephes. ita scriptum est: In mensuram uniuscujusque membri augmentum corporis facit in aedificalionem sui in charitate. Jara sicut per charitatem totum corpus augetur, ita et charitate membra inter se connectuntur; nam, ut dicitur capite sequenti, charitas est vinculum perfectionis. Cur autem non sit consequens, si totum Christi corpus crescit iu augmentum Doi atque in charitate, malos, qui hujus augmenti non sunt participes et charitatem non habent, in corpore Christi, hoc est, in ecclesia non esse; dictum a nobis est in ejusdem loci ad Ephes. commentario.
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20. Si ergo mortui estis cum Christo ab elementis hujus mundi. Pronomen hujus redundat secundum codices Graecos et Syriacos et nonnullos Latinos, quibus et Hieronymus favet in epistola ad Algasiam. Nam et supra absolute dictum est, elementa mundi; sicut et Gal. 4. Quanquam mundum non alium intelligit Apostolus quam hunc, quem oculis corporeis videmus. Quae vero dicat elementa mundi, potest ex superioribus intelligi. Cum enim nunc redeat ad dehortationem Judaismi, satis apparet, eum respicere ad ceremonias legis Mosaicae; quod et Hieronymus affirmat. Vocantur autem elementa mundi, quia rudimenta religionis erant, sed mundana, crassa et carnalia, utpote carnali populo convenientia. Porro mortui ab elementis, eodem Hieronymo teste, idem est quod mortui elementis, quomodoRom. 6. qui baptizatisunt, mortui peccatis dicuntur. Quod igitur Apostolus dicit, fale est: Quandoquidem commortui estis Christo per baptismum, ita ut sicut ille secundum carnem mortuus est, sic et vos non solum peccatis, verum etiam elementis mundi, id est, quibuscunque carnalibus initiaraentis, qr.ales sunt ceremoniae Judaicae, mortui sitis; hoc est, cum illis nihil amplius habeatis commune: cum hoc, inquam, ita sit:
Quid adhuc tanquam viventes in mundo decernitis? Graece: Quid tanquam viventes in mundo decernimini? tametsi Graecum ^oy/JiaTiCsofre cum sit m^dium, possit etiam active sumi; quomodo nobiscum legunt Ambrosianus, Hieronymus, Augustinus. At Graeci omnes passive exponunt, etiam cum exclusione sensus activi. Idque sane convenientius. Non enim Colossenses decernebant, id est, juxta significationem Graeci vocabuli, dogmata statuebant, sed accipiebant ab aliis. Itaque sensus est: Quid quasi essetis adhuc abnoxii elemontis mundi, more puerorum rudimentariorum dogmatizamini? id est, edicta seu decreta patimini; sinitis vobis edici ac praecipi; vel ut Erasmus vertit, decretis tenemini, aut decretis oneramini. Nam dogma decretum, edictum ac praeceptum significat, ut Lucae 2. Actor. 16. et alibi. De quibus vero decretis seu praeceptis loquatur, consequenter ostendit, adhuc enim pendet oratio.
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21. Ne tetigerilis, neque gustaveritis, neque contrectaveritis. Haec verba in Graeco singularis numeri sunt; referuntur autem ab Apostolo per mimesim, tanquam verba pseudapostolorum, edicentium: Ne tangas, exempli gratia, morticinum, neque vestimentum mulieris menstruatae, aut scabellum in quo sederit; ne gustes, carnem suillam aut leporinam, aut de pisce, qui squamas et pinnulas non habeat; ne contrectes, emendo aut vendendo quicquam talium.
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22. Quae sunt omnia in interitum ipso usu. Hanc partem Augustinus et alii nonnulli de decretis jam dictis et similibus exponunt; hoc sensu: Quod totum genus praeceptorum ducit ad interitum et mortem aeternam eos, qui illis utuntur, eaque observant. Erat enim lex mortifera omnibus eam ut necessariam observantibus. Verum Hieronymus et Graeci referunt ad aliquid subintellectum, nempe ad cibos, de quibus non gustandis erant praecepta. Qui quidem in interitum sunt ipso usu sive abusu, ut in Graeco est; id est, usu pereunt; quia in ventrem vadunt et in secessum mittuntur: ut indignum sit, salutem hominis ex illis suspendere, ac de iis multiplicare praecepta, quod Judaizantes faciebant. Abusum pro usu consumptivo etiam Latine dicunt Jureconsulti, de quo locus est apud Ciceronem in Topicis. Non debet (ait ibi Tullius) ea mulier, cui vir bonorum suorum usufructum legavit, cellis vinariis et oleariis plenis relict.is, putare id ad se petinere. Usus enim, non abusus, legatus est. Ea sunt inter se contraria. In quem locum sic Boethius: Utimur bis, quae nobis utentibus perrcanent: his vero abutimur, quae nobis utentibus pereunt. Vide etiam in Paud. lib. 7. tit. 5.
Secundum praecepta et doctrinas hominum. Non videtur hoc referendum ad proxime praecedentia: neque enim commode potest; sed per hyperbaton cum parte remotiori construendnm, hoc modo: Quid adhuc tanquam viventesin mundo decernimini, seu dogmatizamini, secundum praecepta et doctrinas hominum, id est, cur sinitis vos regi praeceptis et doctrinis humanis, cujusmodi sunt: Ne tetigerilis etc? Sed quaeres: Cum hic sit sermo de legalibus a Deo institutis, quomodo ea vocat Apostolus praecepta et doctrinas hominum? Nam utique constat ex Evangelio Matth. 15. et Marci 7. doctrinas et mandata hominum, de quibus Jesaias prophetaverat (quo etiam respicere videtur Apostolus), in malam psrteni accipi, sicut et traditiones hominum; scilicet pro iis, quae ab hominibus humano sensu ac spiritu essent excogitata ac tradita. Quo etiam sensu accipiendum, quod Christus interrogat de baptismo Joannis, num 'e coelo esset an ex hominibus Matth. 21., quodque Gamaliel in concilio dixit Actor. 5. de Christi Evangelio: Si est ex hominibus consilium hoc aut opus, dissolvetur. Hoc argumento moti quidam, inter quos «Cajetanus, totum hunc locum exponunt de superstitiosis praeceptionibus gentilis philosophiae, aut scholae Simonianae. Sed refellitur haec expositio. Nam illa praecepta: Ne tetigeritis, neque gustaveritis, Judaica erant, quippe eodem pertinentia, quo illud, juod antea dixerat: Nemo ergo vos judicet in cibo aut in potu etc, quod haud dubie de Judaicis observationibus dictum est. Alii proinde respondent, instituta legis Mosaicae cum tantum usque ad currectionis tempus fuerint imposita, ad praenunciandum Christum venturum; completo eo tempore, et per hoc usu et officio significandi sublato, jam non ad legem Dei (non enim amplius obligant), sed ad hominum doctrinas ac praecepta pertinere, eorum, qui illa doceant adhuc observanda. Sic Chrysostomus et Theophylactus, quos et alii recentiores sequuntur. Habet tamen et hic sensus difficultatem. Nam ea, quae ipso Deo auctore instituta sunt, quamvis jam abrogata, ad hominum doctrinas et praecepta relegare, Limis absurdum videtur. Neque scriptura aut Patres de iis usquam sic loqui videntur. Sed apte responderi potest: Non ipsa, quae Deus olim instituerat, vocantur doctrinae aut praecepta hominum, ne tunc quidem postquam Deo auctore jam sunt abrogata: sed illa hominum placita aut praecepta, quibus jubent quempiam iis parere tanquam Dei jussui, postquam abrogata sunt. Qu&3 responsio etsi sufficiat: tamen iidem Oraeci interpretes aliam hujus loci suggerunt expositionem. Quoniam enim Scribae et Pharisaei legem non puram, ut a Deo per Mosen accepta erat, populo tradebant, sed eam humanis suis institutis, quas SsuTSpcoasic; posteri eorum appellarunt, aut aggravabant aut etiam corrumpebant; sicut ostendit Dominus Matth. 15. et 23., idcirco legem Mosaicam, non simpliciter, sed institutis illis Pharisaicis commixtam atque corruptam vocasse videri Apostolum praecepta et doctrinas hominum. Nam quod ad hujusmodi instituta respiciat, etiam ex superioribus probabile aliquo modo fit; ubi non solum de cibo, sed et de potu vetito mentionem fecit; et non contentus dixisse: Ne tetigeritis, addidit, ne contrectaveritis; quod quia a priori diversum est, ad alia quaedam, qnorura contactus non ipsa lege, sed hominum traditione fuerat prohibitus, referendum videtur. De quo genere traditionum plura qui volet, Hieronymara legat in epist. ad Algasiam. Porro liquet ex dictis, quam inepte locum hunc haeretici producant adversus leges et constitutiones ecclesiasticas, tanquam et illae sint praecepta et doctrinae hominum, quas hic damnat Apostolus. Jam enim ostensum est, eo nomine significari non quicquid ab hominibus praecipitur aut docetur, sed praecepta et doc trinas ab humano spiritu profectas, quatenus scilicet humanus spiritus contra divinum distinguitur, et a seipso, non a Deo movetur, nec ulla auctoritate divina nititur. Tales erant constitutiones Pharisaicae a Christo Domino reprehensae; non autem illae, quas Apcstoli et eorum successores ad ecclesiae utilitatem con diderunt potest&te a Christo accepta; de qua Lucae 10. Qui vos audit, me audit. Et quales fuere, de quibus Actor. 16. scriptum est, Paulum et Silam, cum pertransirent civitates, tradidisse eis custodire dogmata, quae erant decreta ab Apostolis et senioribus.
2:23
23. Quae sunt rationem quidem habentia sapientiae in superstitione et humilitate. Particulam quidem supexfluam esse putat Hieronymus, quod nulla alia conjunctio, quae ei respondeat, sequatur: idq^e Paulo accidere, ut in aliis plerisque locis, per imperitiam arti3 grammaticae. Alii non redundare, sed deesse aliquid existimant, supplentes nimirum conjunctionem, quae respondeat voculae quidem, hoc modo: Quae rationem quidem habent sapientiae, sed in superstitione etc. Nos quid quo loco supplendum videatur, infra indicabimus. Pro ratione Graece est Xoyoc, fiuam Hieronymus imaginem exponit, tarquam sensus sit: Quae hominum praecepta et doctrinae cpeciem quandam et imaginem habent sapientiae apud imperitos. Unde et doctores eurum, inquit, aocpol, id est, sapientes vocantur; et si quando certis diebus traditiones suas exponunt. discipulis suis solent dicere, Ot aocpol iSsoxspuiaiv, id est, sapientes docent traditiones. At vero sunt qui negent, Aoyov usquam apud scriptores Graecos significare speciem seu apparentiam rei fallacem: proinde Xoyov verbum seu nomen interpretari malunt hoc sensu: Quae nomen habent sapientiae, id est, quae nomine sapientiae aL imperitis hominibus honorantur. Erasmus utramque expositionem miscere videtur, dum sic vertit: Quae verbotenus quidem habent speciem sapientiae. Certe ex commentariis Graecorum non liquet, utro modo Aoyov intellexerint. Nam et interpretes eorum variant. Nec desunt loca apud auctores, ubi Aoyog speciem significet in genere, seu veram seu falsam. Quare et hoc loco recte sic accipitur; licet vcrificatio fiat pro specie et imagine falsa. Quod signiiicasse videtur Apostolus per adjunctam particulam quidem, quae vim habeat extenuandi, quasi dicat: Habent quidem illa praecepta speciem sapientiae, sed non veritatem. 3ic enim complete loquitur 2 Timoth. 3. Habentes speciem quidem pietatis, veritatem autem ejus abnegantes; tametsi eo loco Graece non est Aoyov, sed jxopcpo)aiv. Denique sententia sic exponi potest secundum S. Augustinum et S. Thomam: Quae habent rationem sapientiae, non verae, sed ejus, quae sita est in superstitione et humilitate; quae falsa est sapientia. Pro superstitione Graece non est 5stc:i£ai4uovta_, quae proprie superstitionem significat, et habetur Actor. 17. vers. 22. et capit. 25. vers. 19., sed s&e- XofrpYjaxsia, id est voluntaria et affectata religio; cum quis fingit sibi cultum ex cerebro suo, volens videri religiosus. Graeca vox composita est ex illis duabus, quas paulo ante disjunxerat: volons et religione. Sicut autem ibi diximus, participium volens non solum ad humilitatem, verum etiam ad religionem referri oportere; ita hic vicissim compositio vocabuli IfrsXo transmittenda est etiam ad humilitatem; quasi dictum esset, s&s- AoxaTcsivocppoouvrj, cum alioqui utraque dictio Graeca, nude sumpta, tam in bonam partem quam in malam possit accipi; imo vero xaTistvocppoaov^ virtutis vocabulum sit. Igitur sensus Apcstoli est: eam, de qua loquitur, sapientiam aut illa praecepta (nam utrovis referri potest sentenligione seu cultu, et in affectata fictaque humilitate, quae affectatae religioni conjuncta est. Etnon adparcendum corpori. Graece xal acpet^ta aojjmaTog, ac si dicas: Et imparcentia corporis. Pro quo legit Ambrosianos libro de Noe et arca capite 25. non in indulgentia corporis. At hujus titulo commentarius, ad vexationem corporis. Cujus lectionis etiam Augustinus meminit. Erasmus autem vertit, laesionem corporis. Porro codex quidam pervetustus monasterii Laudensis Insulae Flandrorum vicini, sic legit voculis transpositis: et ad non parcendum corpori. Quae lectio planior est ad sensura, favetque textus Syriacus: et quod non indulgent corpori. Sensus igitur est, illam consistere insuper in praepostera et insolita quadam abstinentia et afflictione corporis. Hoc enim est corpori non parcere. Taxat autem Judaicas ac Pharisaicas abstinentias; ex quibus, ut ait Hieronymus, debilitates interdum et morbi contrahebantur. Nam Pharisaeos immodico studio corporis atHigendi, sive per inediam sive per alias quasdam observationes ab ipsis excogitatas specie religionis, addictos fuisse, copiosus testis est Epiphanius in haeresi Pharisaeorum. Quo spectat illud Pharisaei cujusdam apud Luc. 18. Jejuno bis in sabbato.
Non in honore aliquo ad saturitatem carnis. Adversative ponitur haec pars: Non auttm in honore aliquo etc. Respondet enim particulae uiv supra positae. Honorem intelligit sustentationem corpori debitam, tanquamDei templo; sicut sustentatio parentibus, presbvteris, viduis impendenda, vocatur honor m Scripturis. Carnis autem saturitatem sive expletionem intelligit eam cibipotusque sufficientiam, quae corpori necessaria est, ut serviat spiritui, suasque sine impedimento exerceat actiones. Sentit igitur Apostolus, sapientiam illam aut praecepta talia esse, per quae corpori debitus honor, pertinens ad expletionem, id est, justam refectionem ^arnis, subtrahatur; dum videlicet immoderatis et stulte excogitatis abstinentiis corpus exhauritur; contra illud: Nemo unquam carnem suam odio habuit, sed nutrit et fovet eam Ephes. 5. Unde et discipulo suo praecipit: Noli adhuc aquam bibere, sed modico vino utere propter stomachum tuum, et frequentes tuas infirmitates 1 Tim. 5. Eodem recidet intelligentia, si negatio repetatur in altero membro, ad hunc modum: Non ad saturitatem carnis. Tum enim sensus erit, illa hominum praecepta non facere ad sataritatem carnis, quin potius necessaria saturitate, de quo psalmographus: Edent pauperes et saturabuntur, carnem defraudare; ut hic sit figura, qua minus dicitur, quam intelligatur: quale illud est apud prophetam: feceruntj quae non praecepi eis, id est, fecerunt omnia prneceptis meis contraria. Sed forte quaeret aliquis, quomodo quae hic de Judaizantium immodica abstinentia dicuntur, consentiant cum eo, quod de iisdem alibi dicit Apostolus: Quurum Deus venter est Phil. 3. et: hujusmodi Christo non serviunt, sed suo ventri, Roman. 16. Respondeo, non de omnibus Judaizantibus agere hoc loco Apostolum, sed de iis potissimum, qui erant sectae Pharisaicae; in quos ea, quae hic dicuntur competere, jam ex Epiphanio ostendimus. Nam alios quosdam, qui se pro Apostolis Christi venditabant (erant autem psendapostoli), ventri et gulae deditos fuisse, satis probant loca jam citata; quenjadmodum et illud contra eosdem dictura 2 Cor. 11. Si quis devorat, si quis accipit. Porro nostrae aetatis haeretici ex eodem hoc Apostoli loco, ubi dicitur: Non ad parcendum corpori etc, vehementer cppngnant ecclesiastica jejunia, carniumque ot aliorum quorundam eduliorum abstinentiam, praesertim mona.«ticam, qua corpus maceratur et affligitur; quasi hoc sit non parcere corpori, sed honorem ei suum detrahere, et carni saturitatem denegare. Quilus respondendum est, contra Judaizantium, uti dictum est, abstinentias et jejunia hic agere Apostolum: quae quidem multiplici nomine vitiosa erant; utpote non solum immoderata, quod jam diximus, verum etiam cum superstitione conjuncta. Putabant enim, ea per se Deo placere, non relata ad carnis castigationem et punienda peccata 5 quippe qui in se confiderent tanquam justi, et aspernarentur caeteros, nec se peccatores coram Deo agnoscerent, sed justitias suas commemorartsnt, ut habemus Lucae 18. Adde quod ex illis ipsis jejuniis opinionem sanctitatis aucupabantur apud vulgus, exterminantes facies suas, ut apparerent hominibus jejunantes Matth. 6. Atque haec erat affectata et ficta religio, quam noster interpres superstitionem vocat. Ab his vitiis aliena sunt jejunia ecclesiastica; quantum quidem ad ecclesiae intentionem attinet. Nam immoderatas abstmentias et afflictiones corporis semper improbavit ecclesia. Quo fit ut tam multos ratione aetatis, sexus, aegritudinis, laboris, a jejuniis excusatos habeat, nolens jejunio cujusquam valetudinem vexari. Moderatas autem afflictiones exigit, docetque referendas esse ad reprimendam ca<'nis lasciviam et evehendum spiritum in Deum, atque ad punitionem peccatorum; idque absque ulla externa ostentatione. Quae igitur impudentia est, ea quae contra Pharisaica. jejunia tot modis vitiosa ab Apostolo dicta sunt, ad calumniam abstinentiae ecclesiasticae detorquere? Quando et Christus Dominus, ubi Pharisaeorum jejunia traducit, nostra statuit, dicens: Tu autem cum jejunas etc. Et Apostoli per jejunium orationi conjunctum meruerunt a Deo exaudiri Act. 13. Quod autem nonnulli Catholici scriptores locum hunc in ipsos etiam adversarios retorquere conantes, ea verba: Quae sunt rationem quidem habentia sapientiae etc, usque ad finem capitis, in diversum omnino sensum interpretantur; tanquam velit Apostolus abstinentiae praecepta, quibus male utebantur Judaei, apud nos Christianos habere rationem verae sapientiae in s&sAofrpYjoxsta, id est spontanea religione, per quam significari dicun* opera supererogationis, qua praeceptis adduntur consilia: item in sancta corporis afflictione, qua nimirum honoratur et sanctificatur corpus, dum ei non parcitur, id est, indulgetur, sed per abstinentiam spiritui servire cogitur; denique ea praecepta valere ad, id est, contra saturitatem carnis, quomodo 1 Cor. 15. dicit Apostolus se pugnasse ad bestias, id eet, contra; haec, inquam, interpretatio, quod et nova sit et nimium violenta, et a scopo Apostoli aliena, nobis probari minime potest. Sane, ut caetera praeteream, docere non poterunt s&sAoQpTrjaxsiav usquam accipi in bono. Sed nec locus ad Corinth. quicquam pro iis facit. Nam ibi in Graeco non est praepositio Tipb^, quae hic habetur, nec ulla alia, scdverbum compositum, quod significat cum bestiis pugnare. Glossa quidem interlinealis superstitionem interpretatur religionem, sed addit, quae supra modum est-, totamque Apostoli sententiam manifeste ut caeteri interpretes de vitiosa religione et abstinentia exponit.
2:2
v. 2 ut consolentur corda ipsorum, ut admoneantur, excitentur, stimulentur (cf. 1 Cor. 14,31, ubi vulg exhortentur sensu passivo legitur); agitur enim de doctrina et de cavendis erroribus, unde non tam consolatione opus est, sed multo magis adhortatione et monitu. Constructione grammaticali ad sensum (corda ipsorum, ipsi) pergitur : ?nstructi in caritate cvubBiBachévres compacti, coniuncti in caritate (cf. Eph. 4,16) et in omnes divitias plenitudinis intellectus, iubentur esse connexi caritate (num perstringuntur pseudodoctores?), exqua coniunctione etiam aliud exsurgit bonum; nam haec coniunctio tendit eo seu id efficit, ut etiam sint coniuncti ei; x&v xAoUvo; usque ad omnem copiam plenitudinis intelligentiae, et quaenam sint hae omnes divitiae completae intelligentiae, exponitur membro parallelo, in agnitionem sis &xtrvoc:y in plenam cognitionem mysterii Dei Patris et Christi Iesu, i. e. omnes divitiae completae intelligentiae continentur in mysterio quod Deus Pater in Christo nobis exhibuit; ultra illud mysterium non altior sapientia est quaerenda ; si habent hoc mysterium, in eo habent divitias omnes plenitudinis intelligentiae. In ultimo membro lectio multum variat, toù Gs09, Xpteto (B, Hilarius) etc., de sensu dubium esse nequit; unde in varias lectiones inquirere non est opus. Nam clarum est, ut Christus 4,27 vocatur spes gloriae, ita hic mysterium Dei appellari Christum, in quo scil. sunt omnes thesauri sapientiae et scientiae. At alia quaedam notare oportet. Nam praeter graecos alii quoque explicant zX209opíx; de certitudine (1 Thess. 1,5; Hebr. 10,22); sed iam Est. bene monet vocem eam melius intelligi deplenitudine, per se significare impletionem, ita ut plenitudo intellectus nil aliud sit quam plena sive completa intelligentia. Habet enim mìnpoyopsiv notionem implendi, 2 Tim. 4,5 ministerium tuum xJ«09ópncov imple, v. 17 ut per me praedicatio impleatur. Et certe ad sensum facile intelligitur : omnes divitiae completaeintelligentiae; sed num etiam : omnes divitiae certitudinis seu perfectae persuasionis intelligentiae ? Quare recentiores eliam interpretationi vulg. calculum adiiciunt (Hpt. E:c.). Communiter participium cvubiBashévres trahitur etiam ad membrum illud xoi ei; ziv zAoUvos, ubi quaeri potest, expliceturne xz! melius etiam quam et? Aliquid esse supplendum censet Zst.: cum fuerint introducti in omnes divitias i. e. in largissimam copiam plenae intelligentiae. Interpretes latini retinent instructi et revera cuuBiBztev habet notionem et coniungendi et docendi apud scriptores et sacros et profanos (cf. 4 Cor. 3,16; Act. 9,22). Unde explicat Thom. : instructi in copia divinae sapientiae, quae copia implet intellectum. Sed partem hanc et in omnes divitias refert Cai. ad verbum finitum: ut consolentur. Hanc constructionem etiam Zw. adoptat, qua sensus aptus acquiritur : ut admoneantur, compacti caritate, etiam ad omnes divitias etc. scil. ut ad has divitias tendant easque appetant. Finis admonitionis indicatur eic xv &Ao9coc, ut ipsi studeant has divitias plena intelligentia percipere. In cognitione mysterii Dei, quod mysterium est Christus, omnes istae divitiae concluduntur
2:3
v. 3 in quo sunt omnes thesauri sapientiae et scientiae absconditi, frustra alibi quaereretur plus sapientiae et cognitionis; omnes isti thesauri sunt in Christo, exsistunt in eo, at adsunt in eo tamquam absconditi, modo abscondito; ergo ab ipso petendi sunt (Chrys. Thph. Lap.), et propterea laborat apostolus, ut admoneantur sic näy mAoUvos, i. e. ut ipsa sedula consideratione profundos istos et absconditos sibi thesauros in lucem proferre eosque in dies magis intelligere et aestimare studeant (cf. Eph. 4,17; 3,8.18). Illud in quo posset etiam referri ad mysterium, uti iam Just. notat : «quod si quis malit relativum coniungere cum mysterio, haud equidem abnuerim » ; at merito plerique referunt ad Christum. Additur &nóxpuoot, absconditi, per modum determinationis quo in ipso praesto sunt. De sapientia et scientia, cogía, vvs:s, vide quae pluribus disputat Cornely ad £ Cor. 12,8, et ad Rom. 11,33. Ad contextum "non congruit explicatio de thesauris quos Christus solus DDR UE Thph. Oec. Tust. Nat. Est. Th neque de thesauris in vita futura manifestandis (Theod. ThdM.). Vocem eàm adhiberi ab apostolo ratione habita pseudodoctorum, censet Lightfoot : omnes ditissimi thesauri secretae sapientiae, de quibus vos adeo gloriamini, continentur in Christo et acquiri possunt ab omnibus qui quaerunt eum; pulat enim Z&zóxgugoc, ull muotýptov, céAetoc, fuisse expressiones selectas pseudognosticorum.
2:4
v. 4 hoc autem dico, communiter recte refertur hoc ad ultimum quod dixerat de mysterio et de thesauris in Christo contentis (ita graeci, Zst. Nat. Hyt.); alii, uti Cai. Abbott, Ew., hoc extendunt ad v. 1-2 ad sollicitudinem quam de iis habeat; putat quippe Ec. fuisse sparsum, apostolum nullam de iis gerere curam et nunc apostolum monere, ne se sinant eiusmodi sermonibus abduci. Sed quomodo hoc cohaereat cum subsequenti expositione doctrinae et impugnalione pseudodoctorum, non perspicitur; ut nemo vos decipiat, non solet apostolus, nominare adversarios suos ; ita hic w3e/c dicit, uti alibi «wéc 4 Cor. 4,18; 2 Cor. 3,1;10,2; Gab -E1:59:193 graecum mapoAoy(tes0x: falsa ratione, seu falsa ratiocinatione decipere ; - adhibetur notione decipiendi LXX Gen. 29,95 ; Iud. 16,13; 1 Reg. 19,17; 28,129; lac. 1,22; in sublimitate sermonum, èv 02voYVoyía, vox de se non includit reprehensionem ; significat enim sermonem aptum et compositum ad persuadendum, quasi sermonis persuasibilitatem (Est.». Apud Ambrst. legitur: ut nemo vos circumveniat in subtilitate sermonis, item in subtilitate praebent codices sangerm. et clarom. (apud Sabatier), « ut nonnulla suspicio sit etiam nostrum interpretem ita vertisse, sed ob affinitatem vocabuli ex altero loco — scil. 4 Cor. 2,1 — fuisse mutationem factam » (Est.). Utrumque et subtilitatem et sublimitatem coniungere studet Nat. : quae dico de excellentia sapientiae Christi, propterea dico, ne vos decipi sinatis sermonibus subtilibus et sublimis eloquentiae fuco ; vide. ad v. 8. Ceterum: cum apostolus loquatur de z:0xvoXoyíx, sermone plausibili, blando, prorsus evadit improbabile, adversarios sparsisse querelas et reprehensiones contra Paulum. Admonet eos quia eorum cura et bonum ei cordi est. Hoc suum eorum studium declarat, explicans cur moneat :
9 : i MD gras S 3. Hoc autem Hen; ut nemo vos deci ; 2,4. Toŭto Aéyo tva unòelç bxc napakopiat in sublimitate sermonum. 5. Nam | yntra. èv xilavoXovía. 5. el yao x«i. vi ; a ` 28. : r DAIR -—— 3 A x y iA etsi corpore absens sum, sed spiritu vobis- |' sapxi &meuu, Gk TẸ nvsópact cby buy ). ` 3 y 2 A ^ Ü ` ~ » zr ` cum sum, gaudens et videns ordinem ves- | sipi, yalpwy zat Bhinwov buy thv táťw xai irum et fa mamentum eius, quae in Christo TO oTEpéwua TÄS eis Xotoxóv niotews buõy. est, fidei vestrae. 6. Sicut ergo accepistis | 6. 'Oc oov xagsAá(evs tov Xprotoy ' Inaoov Iesum Christum Dominum, in ipso ambu- | toy xjptov, & aùt® nepınateŭte, T. tpptýwlate, 1. radicati et superaedificati in ipso | pivo xat èroixoðopoóuevot iv abt. xal et confirmati fide, sicut et didicistis, abun- | fefoiodusvor tÑ niote, xaÜog €i, Unis dantes in illo in gratiarum. aclione; | nspusaedovcec èv eùyapiotia. 8. BAénexe TET 8. videte, ne quis vos decipiat per philoso- | úps foco ó ovħaywyðy Dux. tüe losophiam et inanem fallaciam secundum tra- | gias xal xev; &návng xaX vi» manó0oow ditionem hominum, secundum elementa | có» àvÜpoizov, 4AT% và axovyeta TOČ xóa.ou mundi, et non secundum Christum, 9. quia | zzi où xaX Xpiotdv, 9. ti èv aŬt® xatoin ipso inhabitat omnis plenitudo divini- | xei xdv tò nhýowpa vie s0cntoc owuattzõs, tatis corporaliter ; 10. et estis in illo repleti, | 40. xai èstè iy &016 xen Ynpopévot, óc otw qui est caput omnis principatus et potes- | f, xsgaA mcns àpyie x«i ¿ķouvoias, 11. èv tatis; 44. in quo et circumcisi estis cir- | & xal xsputurünte mepicopd] Xy etponou[zo, cwumcisione non manufacta in ezspolia- | iy c, &xsxbdost x0 owuatos tijg oxpx0c, Hone corporis carnis, sed in circumcisione | y tij nepton toù XoicoU, 12. cuycaqéytee Christi; 12. consepulti ei in baptismo, in | abt® & x6) Bazzicuati èv @ xal ouynyépquo et resurrezislis per fidem operationis | Ümnce dù tis nistews vie èvepyeias vou Ceo Dei, qui suscitavit illum a mortuis. 13. EL | toù èyeipavtoç adtoy èx vexpGw. 43. xai vos cum mortui essetis in delictis et prae- | uðs vexoouc Óvtae colo ma pomo p.t xal pulio carnis vestrae, convivificavit cum illo, | «Xj anpoßuotiy vc o«pxog Üpw cuvetoodonans vobis omnia delicta, 44. delens quod | monas» buas ouy «9x6, yapwáysvos hpv adversus nos erat chirographam decreli,-| náma tù nuoartópata, 14 èkaheibas To quod erat contrarium nobis, et ipsum tulit | xaü'tumv yergóypapov tois ðóyuacw, © NY de medio, affigens illud cruci, 45. et exspo- | brevavtiov huy, xal aoto gxey èx ToÙ [onu lians principatus et polestates traduxit | npogqóoas aðtò 10 otkup, 15. Xxexbuconfidentur, palam triumphans illos in | oduevoç tàs apy às xal càs tkouolag tderypát- semetipso. cev &y nappnola Nprap. Revoga autobs êv ató. Nunc directe et explicite res Colossensium tangit, periculum significat. Quare licet supponere in antecedentibus non quasi quaesita occasione pseudodoctores esse impugnatos, verum doctrinam generatim esse expositam, ratione utique habita peculiaris conditionis Colossensium ;
2:5
5 nam etsi corpore «7, capx! absens sum, sed. spiritu vobiscum sum, vide 14 Cor. 5,3, mente et animo, sollicitudine quam pro muneris ratione impellente gratia habeo: xveiy.s enim apud Paulum fere semper denotat animum influxui Spiritus sancti substantem; et mente apud eos versatur gaudens et videns ordinem vestrum, videbat autem in spiritu ex iis quae retulerat ad eum Epaphras 1,8 ( Est.), thy Takiy, thy eùtačiav, onoi (Chrys. Thph.), ordinem bonum disciplinae christianae. Dictionem ex re militari assumptam concipit TApA. : sicut enim in acie militari bonus ordo phalangem firmam efficit, sic et in ecclesia, quando bonus ordo fuerit caritate omnia constituente, tunc fit soliditas ; putat Lightfoot terminos militares apostolo ex ipsa sua conditione, quippe qui vinctus erat cum custodiente se milite (Act. 28,16; Phil. 1,13) ei esse suggestos. Sequitur enim altera dictio militaris xa} tò otepéwopa, vide 1 Mach. 9,14 «5 otepéwpa ths napsufoXvc, et 10,50; et firmamentum eius quae in Christo est fidei vestrae, firmamentum, firmum fulcrum, «5 osepíopa est ipsa fides, tňç xíoseox est genitivus epexegeticus; est fides firmum propugnaculum contra errores; et hoc firmum propugnaculum cernit apostolus in eorum fide. Ordine bono in j | x GOD 25-7. 394 acie constituti fidem quasi arcem et propugnaculum habent. Haec acceptio cerle magis congruit ad «4v, quam explicare sezecéous de soliditate et constantia fidei. Bonos omnino nuntios de eis accepit, ut ex hac laude apparet. Describit enim eos, ut Chrys. ait, tamquam milites ordinate Tfirmiterque.stantes ; non solum, inquit, non cecidislis, sed nec ordinem vestrum confudit aliquis. Pseudódoctores itaque verum damnum fidei integritati nondum attulerunt; periculum tamen est, ne id fiat, defectu plenae cognitionis Colossensium. Quare apostolus eos sedulo edocet de excellentia mysterii, Christi. Praemittit apostolus, uti solet, ante admonitionem laudem ; neque tamen haec laus cum Theod. solum accipienda est « aures demulcens et ad suasionem viam‘ muniens », sed praeterea nos de vera conditione eorum certiores facit, quamvis verum sit, parari laude animos ad admonitionem bene suscipien- - dam ;. ef. 1 Cor. 1,5-9. ; ons illam z:0zvoXovízv; subtilitatem, plausibilem sermonem, opus est, ut firmiter et constanter se servent in accepta doctrina et in exercitio pietatis, actionis gratiarum ;
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v. 6 sicut ergo accepistis Iesum Christum Dominum, ergo o2v respicit quod modo dictum est de eorum.fide firma; zacsAaBeze, vide 1 Thess. 2,13, ubi clare apparet discrimen inter z«go)at- Bve: et 0éysc0at, accepistis scil. traditione, institutione, «5v pia edocti estis de Messia, et hunc Messiam esse 'Incoùv tòv xópiov, Messiam . venisse et suo populo se manifestasse Iesum, in illo homine qui Iesus vocatus in Iudaea praedicavit et signa fecit et crucifixus est, et hunc eundem.esse c5v xóc:ov, Dominum. Iesum confiteri Dominum, tessera erat fidelium (cf. 4 Cor. 12,3), qua confessione uuiversale eius dominium vel potius eius divinitas enuntiabatur; cf. Eph. 3,11; Phil. 2,11. Eo itaque modo, quo edocti sunt, sicut accepistis, de persona et dignitate Messiae et Domini; in ipso ambulate, tota eorum vitae ac conversationis ratio debet versari in Christo, regi eius doctrina; ipse sit fundamentum totius cónversationis ; ipse est via quae adducit ad Patrem (Chrys.). Quomodo autem hanc vitae rationem, hoc ambulare, oporteat instituere, sequentibus determinationibus indicatur v. 7 radicati, épgiGouévot, cf. Eph. 3,17; imagine utitur ab arbore deprompta ; altas mittant radices, "eum Christo adhaereant, ex eo hauriant sucum et nutrimenta . vitae spiritualis; in eo sint fixi et stabiles ; nam quod radicatum est, non huc illuc transfertur, sed manet immotum (CArys.). Bene advertit Cai, participia haec vim et notionem habere imperativi: radices figite in Christo, vel melius: radices fixas habete in eo. Has radices fixas habent iam ex baptismo, ex illa cum Christo complantatione (Rom. 6,5). In verbo zeomseiv, ambulare (hebr. 777) notio vitam agendi, vitam insti- ^ tuendi, ita usu praevaluit, ut metaphora fere iam non sentiatur; unde commode iungi potuit: in eo ambulate radicati. Sed a metaphora arboris bene radicatae transit ad metaphoram aedificii : superaedifieati in ipso, ènoixodouoúpevor, participio praesenti sensu imperativi : superaedificamini in eo, ad similitudinem templi (Caù), in ipso habentes fundamentum altius erigite aedificium vitae spiritualis; facite progressus in illa cum Christo unione. Imago aedificii spiritualis apostolo est sat familiaris; vide Rom. 44,19; 4 Cor. 14,3.5.12.26; 2 Cor. 12,8; Eph. 4,12. 16 et Ad spirituale aedificium alte erigendum (sursum aedificate!) opus est fide viva, opus est vita ex fide; unde et confirmati fide BeBaroúwevor, item participio praesenti : fide confirmamini, sicut et didicistis, x«0oc (xoci, apud paucos testes) iB Once, sicut edocti estis, cf. 1,7 ; monet itaque, ut fidem teneant, firmiter amplectantur et in ea proficiant secundum normam institutionis et doctrinae eis traditae; sicut significat nihil novi dici (Chrys.), verum solum oportere, ut doctrina accepta in dies magis percipiatur animis, in ipsa vita el moribus exprimatur et omnes robur spirituale et fortitudinem sibi ope fidei acquirant, seil. ut fide armati et confirmati pergant laeti in erigendo altius spiritualé aedificium, seu templum Dei. Atque huius fidei abundantiam sibi comparare studeant grato in Deum animo: abundantes in illo in gratiarum. actione, xspwosóovcsc èv «òt Iterum participio praesenti : abundate in illa scil. fide; ¿v «2*7, commendatur graecorum et multorum testimonio, pauci praebent ¿v «2c, uti vulg, editiones criticae èv «5x7, vel omittunt vel uncis includunt, Lectionem èv «7, esse genuinam valde probabile est iam ex eo, quia facile explicatur cur forle omissa (oculis ab ¿v priore ad subsequens iv aberrantibus), difficillime autem, cur inserta sit ; quare Hpt. Ew. eam potius retinendam censent. Monentur itaque, ut abundent in fide, maiorem in dies cognitionem acquirant et firmissima persuasione doctrinam fidei traditam et acceptam amplectantur. Id autem fieri debet eo quoque quod agnoscant sibi in fide summum quoddam beneficium a Deo esse collatum; unde additur in gratiarum. actione, ex fide oritur actio gratiarum; hac actione gratiarum ipsum fidei beneficium magis agnoscitur et proin fides crescit in aestimatione, fides augetur, et ita v de adminiculoseu instrumento concipi potest, id quod aptius esse videtur, quam accipere ¿y de comitatu: abundantes in fide simul cum gratiarum aclione (comitante actione gracompertumque est : apostolus cum fide viva iunctam esse vult actionem gratiarum, qua agnoscant sibi omnia quae ad salutem pertineant praesto COLONIES, 323 esse et offerri in fide Christi. Eo modo potest abundantes etc. referri ad tria membra quasi supplementum quoddam, ut ubique adsit actio gratiarum. Notandum est, quantum momentum apostolus in epistolis collocel in gratiarum actione ; ipse enim saepe agit gratias e eL ad id exhortatur; vide Rom. 4,8 ; 1, a inter gentium Se recensel non agere gratias ; fidem quam institutione didicerant, revera exhibeantet sequantur in vita quotidiana ; ut haec vita versetur et fundetur in Christo et quidem minime secundum superficiem, verum plene et perfecte, ut inarcta illa cum Christo unione proficiant. Primum itaque subsidium conservandae ac tuendae fidei est vivere secundum fidem et proficere in vitae morumque integritate. Eos esse sufficienter edoctos, liquet ex modo quo apostolus loquitur; cf. 1,7.23 ; 2,5.7 ; quae enim cap. 1 proponit de Christo, eius dignitate et opere, non proponuntur quasi nova séu incognita Colossensibus, sed tamquam nota, acceptata, communiler a fidelibus credita; nulla quippe demonstratione, argumentis nullis, nullis Scripturae lpdis utitur, id quod tamen aliis in epistolis non omittit facere (cf. Rom. Cor. Gal.); sed solam nudam doctrinam affirmat et in memoriam revocat. doctrina accepta nondum intellexerint sive collegerint omnes conclusiones. clusiones clarius eranl exhibenda ;
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v. 8 videte ne quis vos decipiat, cf. Luc. non nominat ; significalione maiore valet graecum : uý tis bpic čotar 6 suhayoov, forma indicativa wh $cz«: et monitum et periculum magis effertur ; utitur quadam amplitudine: ne quis futurus sit qui vos praedam abigat i.e. qui vos capiat eL in suum errorem vos abducat; veteres latini (Cyprianus, Hieronymus, Ambrstr.) legunt: ne quis vos depraedetur, sed avAxyovysiv cerle idem sonat quod so^ov čys: (apud Heliod. Aeth. 10,35 Thy Ouyarépa auJarorrísus filiam rapere); Chrys. explicat exemplo eius qui occulle suffodiat aggerem, ut corruat inopinato ; Theod. &vogUÀRY hy ziot! fidem rapere, eripere. Ad formam loquendi compara Gal. 1,7; 3,94. « Viam ostendit per quam fur venit » (ThpA.) : per philosophiam et inatraduntur, sunt vacua, inania, a veritate maxime aliena, quibus fraudem dido nomine philosophiae vendere studebant, apostolus autem statim thy gihogoylav xevny ndry describit et vocat; sub eadem praepositione eodemque articulo utrumque effertur ; unde jam suadetur denotari unam eandemque rem et insuper ex subsequentibus, praesertim v. 18.23, apparet sub specie sapientiae induci inanem deceptionem. Qualem itaque philosophiam apostolus repudiet, ipsa hac appositione et v. 18.23 declarat ; similis est locutio 4 Tim. 6,20 &vtiðécers cc Yevdwvóuov YVÓCEWG. Notat Chrys. &neibi, 8oxei oeuvòv elvat Tò TH pıhocopias, mpocéUnxe' xat xev dune, sollemne quid et grave sonat nomen philosophiae; ne tale quidquam arbitrentur sibi offerri, statim cavet, et duos assignat fontes, seu duas norsecundum elementa mundi, et non secundum Christum ; haec sapientia non est ex Deo seu ex revelatione divina, neque ex sacris libris; totum solum depromptum ex penu humano, ex opinionibus ore et sermonibus hominum traditis, nulla alia auctoritate suffultis. Neque fontem vel normam habet in recto rationis lumine, sed potius promanant ex indigna quadam servitule, qua elementis mundi praestatur obsequium. Quaenam sunt «à czotycix «o9 xócp.o0? de notione varia vocabuli ecotyctoy vide quae. pluribus exposuit Cornely ad Gal. 4,3 (Comment. in 2 Cor. Gal. p. 523). Variae notiones hoc loco 1 iam ipso contextu excluduntur; ita nolio: prima, seu elementaris institutio quae ex rerum natura, ex N, colligi possit; nam apud Colossenses iactatur « philosophia » el pseudodoctores suam sapientiam non quasi elementarem proponebant. Neque | sidera, seu generatim res externae intelligi possunt; a quibus Iudaei in | diebus festis et caerimoniis observandis dependebant ; nam ex eiusmodi observantiis illa philosophia non est enata. Neque apostolus vocabulum hac vel illa notione adhibere poterat; nam errores quos impugnat, certo noluit dicere ortos esse vel ex elementari cognitione rerum, vel. ex contemplatione siderum. Falsa illa philosophia, seu inanis fallacia e TO oxoty ei» TOÙ x6G|.00, xxl oo x«tà Xprotóy — haec inter se opponuntur. Iam in antecedentibus saepius animadvertimus, speciali ratione efferri Christi dignitatem, omnem sapientiam in eo contineri, omnia per eum.esse reconciliata ; et hic statim iterum haec eadem novo modo explicantur. In hisce igitur agnoscendis defecerunt pseudodoctores ; eorum philosophia non eral xat Xpicóv. Illa eral autem xac c ovotyela cod X0G|.00, "el in sequentibus sermo est de religione angelorum, de cultu angelorum, sermo est de principatibus et potestatibus plane devictis. Unde valde probabile efficitur, nexum quendam exsistere inter ccor;ci« et, angelos illos ; quare sententia aliquorum recentiorum, ccotysix cod xócuou esse principes mundi, mundi rectores (Eph. 6,12), ex hac ipsa oppositione valde commendatur. illo, quod Clemens alex. (Rom. 6,55; M. 9,261) et Origenes (ad Ioan. 4,22 ; M. 14,425) ex Praedicatione Petri. (xýpvyua) referunt: xoà a9vot (Iudaei) —Aacvosóowcec dYYyéAot xol doy t£ Ot xal unt xal cef vn. Idem legitur in apologia Aristidis 14. Unde talem nexum sibi effinxerint, haud difficile explicabitur; lob 38,7 astra malutina et angeli pariter laudant Deum et Iud. 5,20 de coelo dimicatum est contra eos: stellae manentes in ordine suo adversus Sisaram pugnaverunt; ipsa lexin multis praeceptis alligata lunae data est per angelos (Gal. 3,19; Hebr. 2,2) et iam Philo novit TIUÈY TÈ ozorysix. Praeterea in eventibus terrestribus angelos operari, multiplici testimonio veteris testamenti apparet (cf. 2 Reg. 24,46. 17; 4 Reg. 19, 95;1 Par. 24,412; 2 Par;..32,21. Ps. 33,85; 34,5; 71,49; 90,14 etc.); in Apocalypsi exhibentur angeli praeesse ventis, aquis, igni (Apoc. 7,1; 14, 18; 16,5), et angelis tuba canentibus oriuntur maximae tempestates et perturbationes in terra et in luna et in stellis (8,7 sq.). Quaesi consideraveris, non mirum libi videbitur ecotysix toù xócu.o» non solum res naturales, sed in iisdem et per easdem operantes spiritus agnovisse etiam tiantur ; ita in libro Iubilaeorum angeli ignis; ventorum, grandinum, fulgurum etc., in libro Henoch angeli stellarum, solis ; item in Ascensione Isaiae, in Oraculis sibyllinis etc. ; demum in Testamento Salomonis legimus inter alia : 4ucic topèv Tà Tpidxovta è% oxotyeia, oi xocuoxpdcopsc TOÙ GxócoU toútou, et spiritus asserunt se esse tà Aeyópeva ccotycix. Apud Essenos quoque doctrina quaedam occulta. de angelis habebatur ; nam iuramento tenebantur cuvcenfoetv to. te tis aloégews «UTV BBAla xol vOv &yY£) ov ovóuaTta (Iosephus, Bell. iud. 2,8,7). /Hanc recentiorum (Spitta, Deissmann, Everling aliorumque) sententiam de szotysío: tamquam potestatibus spiritualibus impugnat quidem Ewald ; at explicationem proponit quae reipsa quam proxime ad illam ` accedat. Verum est quod dicit xzzà «à storyeřa «oU xósuou i. e. secundum "rudimenta sapientiae mundanae (das ABC der Welt) ita debere concipi, út non designetur error ipse, sed norma secundum quam pseudodoctorum scientia hauriatur et proponatur. Et certe si quid contemptus in locutione inest, id ex mente apostoli enuntiari facile intelligitur. Ergo ex hac parte non oritur difficultas. At oritur ex sequentibus. Nam, ut Ew. vult, illa rudimenta scientiae mundanae sunt ipsae illae opiniones adeo pervulgatae, quibus exsistere creduntur 4070 xai &£oucía: et varii earum effectus in res naturales. Et fatetur Ew. insuper Paulum non a limine repudiare illas potestates, sed illas agnoscere devictas a Christo, quatenus per Christum spoliatae sint potentia sua et dominatio earum sit exstincta. En, habemus tà c«otyei« in optima forma «25 pys xo &oucíac, sed simul * j cum insigni apostoli errore, qui exsistentiam ang 'elorum vel in dubium vocet vel ad prima rudimenta mundi referat. Exsistere autem angelos bonós et angelos malos, apostolus clare docet; num id hausit ex « ABC der Welt »? Totius admonitionis ratio affertur, ne scil. aliunde quaerant cognitionem rerum divinarum aut opem spiritualem ;
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v. 9 quia in ipso (in Christo) inhabitat omnis plenitudo divinitatis corporaliter, berros deitatis : plena, tota et perfecta deitas inhabitat in eo, est seil. discrimen inter 0sóvrc et stórs, deitas et divinitas, sicut similiter inter Deum et divinum, inter esse Deum et esse aliquid divinum, inter naturam et attributa; unde verti debet plenitudo deitatis, quia non solum divinae virtutes seu attributa inhabitant in Christo sed ipsa natura divina (non Gótilichkeit, sed Gottheit). Ilam plus, maius, excellentius fingi nequit, quam «3v 4b zXápgopa cis beótntos, toba copia, tola summa et perfectio deitatis ; x«vo'!xsi condilionem designat permanentem ; inhabitatio nullam dicit mutationem in habitante (Cai.). Cum. emphasi effertur in fine sententiae corporaliter sojxvixos, id quod vario modo concipitur ; Theod. explicat toUcéGtty Óc tv bio couat, tamquam in proprio corpore ; aliter Thph. : hoc est, non operalio quaedam, sed: substantia, o9e(s, ac veluti incorporatus xoi óc copatoles et una hypostasis exsistens cuni assumpto ; alii opponunt ; non solo habitu, sed secundum substantiam, o5s:o86€ (Dam.), o5 gy etx : al corpus tamen per se non habet notionem substantiae, oùcías. Rem declarát Oec. eo modo quo anima habitat in éorpore hominis, seil. inhabitat inconfuse, indivise. Ita declaratur inhabitare, at non corporaliter. Vox quidem potest significare in modum corporis, et eo sensu accipit vocabulum Haupt, et explicat : dum pseudodoctores ex variis partibus suam conquirere volunt aed uw in Christo data est tota plenitudo « per modum unius organismi ». Cum in dise LP NS v. ide iata et corpore mentio fiat, placuit pluribus hic iam corporaliter opponi figurae et umbrae, inhabitare scil. essentialiter, non umbratili quadam ratione; at haec oppositio hoc loco non indicatur. In exemplo ex Eustathio allato opponitur copatixõç locutioni xatà uóvry aAnyopiav ( Wetsten.), ita ut notionem induat: revera, vapaa (non secundum allegoriam, sed couatix®s poeta vocat BoovoAotyov toy "Apny). Si haec notio pluribus exemplis ostendi posset, haud: inepte accomodaretur loco nostro. Alii vident in hoc textu aliquam cognationem cum textu Ioan 1,1.14 : in principio erat Verbum — et Verbum caro factum est, ita ut cwpatıxõs Incarnationem designet; in ipso plena deitas inhabitat per unionem eum corporea substantia seu carne humana in persona Verbi (Est.), ipsa deitas substantiale esse corporeum in Chri to habet (Cai.), vel quia in Christo divina natura non tantum animae, sed etiam corpori unita est (Lap. Nat.) ; etiam Lightfoot censet unice explicari posse cwyatıxõç ex loan. 6 Aótoz oxot évévezo, corporaliter, cum corporea manifestatione. At manent difficultates. Si dicitur iv «òt®, in Christo, iam designatur incarnatio facta ; quomodo ergo coyuazixóc eam designabit? et couattxóc corpus, in modum corporis. Sed quomodo plenitudo deitatis inhabitat in Christo in modum corporis, seu sicut. corpus? Explicant alii in oppositione ad 4copyscoc, incorporaliter, ita scil. 4sov.cos erat plenitudo deitatis in Verbo ante Incarnationem, nunc autem in corpore glorificato: ef. cópx T5; 56055; Phil 3,21. Hanc explicationem a multis proponi et unice intelligatur corpus coeleste et spirituale solis coelitibus conspicuum. Verum scóuz,c5c 86zrc non multum iuvat; nam plenitudo deitatis eliam habitavit in Christo dum gereret corpus mortale, passibile. Ut aptus sensus gignatur, debent adverbia illa significare : dum erat sine corpore, dum est in corpore, ergo in statu incorporeo, in conditione corporea. Adverbia illa certe habent vel habere possunt hanc significationem ; sed tunc sogzzxóc quod cum emphasi in fine, ponitur plane abundat; nam in ipso i. e. Christo eum dicatur, iam exprimitur conditio (Christi) corporalis: et si baec per abundantiam esset repetenda : in Christo, immo dum est iri statu corporali, tunc male poneretur couzzizox in fine, deberet adiungi ad &v «òrọ. Quare haec quoque. explicatio (« the only one tenable ») nequit admitti. Cum ponatur in fine copzzxós, non solum ictum quendam habet, sed etiam oppositionem ad pseudodoctores. Isti autem plenissimam illam nem. Quare dispiciendum erit, habeatne cõpa notionem quandam, ex qua pro souzztxóc apta colligi possit significatio. Atque revera có. dicitur translato quoque sensu ; apud Aristotelem (Rhet. 1 1) £vyüUnnux vocatur-cóax «Tic xíoveoc EPE EI seu vis et nervus ad faciendam persuasionem, apud Lucianum (Hist. c. 23) prooemio opponitur «2 sux «ns iccopízs, dicitur «à cux vs Aékews (cf. Stephan. Thesaurus linguae graecae heit). Hisce itaque suppositis souxzixóc explicari poterit : tote, totaliter, quae notio eo loco et ictum habet et maximam ad opiniones pseudodoctorum oppositionem; et cum cóy. sicul corpus etiam dicatur de pluribus.in unum volumen collectis, «uzc:xóc accipi poterit sensu analogo : inhabitat in.eo omnis plenitudo deitatis modo in unum collecto, seu sum- Uti ipse Christus omni modo est perfectissimus, ita fideles quoque in ipso abundantissime omnia habent quibus ad salutem indigent
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v. 40 et estis in illo repleti ; cf. 2,9; Eph. 4,13; nam de plenitudine eius nos omnes accepimus et gratiam pro gratia (Ioan. 1,16); quomodo iam repleti sint, explicat Chrys. allatis locis illis: conresuscitavit'et consedere nos fecit (Eph. 2,6), si sustinuerimus et conregnabimus (2 Tim. 2,12) ; quomodo non eliam cum ipso omnia nobis donabit (Rom. 8,32) vocans eliam coheredes. Subtilius est aliud, quod etiam habet. Chrys.: « nihil minus habetis quam ille; sicut inillo habitavit, ita etiam in vobis » ; sed: et vos deilate impleti estis, ita Thph. explicat: « eum. enim natura nostra (in Christo per assumptionem) Deo copulata est, nos etiam in ipso divinae naturae facti sumus participes ». Vero sensu Deus in iustis inhabitat : si quis diligit me, inquit Christus, et Pater meus diligel eum et ad eum veniemus et mansionem apud eum faciemus (Ioan. 14,93; cf. Rom. 8,9: 14 ;1 Cor. 3,46; Eph. 3,47; 2 Tim. 4,4). Vide quae dicta sunt ad Eph. 3,17 et ad Phil. 4,11. | In Christo solo omnia iis praesto esse, repetito affirmat apostolus ex summa eius dignitate et dominalione super omnes angelicas potestates : qui est caput omnis principatus et potestatis, x&e«s &oyùs cuiusvis princi- . patus et potestatis: x«9«»/, dominus est Christus, omnes ei subiecli sunt angeli quicumque. Itaque ex parte angelorum nullatenus obscuratur summa Christi ex omni parte excellentia, verum effertur et illustrior redditur. Talia diei ratione habita xevzg dndrns xal vv ocotysíov toù xócuov v. 8 in aperto est positum. Iam v. 11-15 explicat apostolus, quomodo revera in Christo habeant omnia ; exponit quoddixit in v. 10: estis in illo repleti. Nam per Christum egregio modo soluta est servitus veteris foederis, collata est nova vita, victoria reporlala et triumphus de daemonibus. É Tudaeo-christianis facile inhaesit aestimatio circumcisionis, signaculi iustitiae fidei, nam quae ulilitas circumcisionis ? multum per omnem modum (Rom. 3,1; 411 ; Gen. 17,10.11 signum foederis inter me et vos). Quare facile fieri potuit, ut neophytis ex gentibus innuerent, iis aliquid deesse quod ad plenam dignitatem filiorum Dei pertineret. Non urgebant necessitatem circumcisionis ; nam tum Paulus multo aliter locutus esset, uti exemplum habemus in epistola ad Galatas ; at Iudaeos ob circumcisionem aliquo modo praestare, modo loquendi apostoli indicatur tamquam opinio apud Colossenses non incognita ;
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v. 414 in quo et circumcist estis, quidquid emolumenti est, seu cogitatur in circumcisione, habetis in Christo, sed altiore genere circumcisionis circumcisione non manufacta, non terrestri, sed ex causa spirituali et ab auctore coelesti facta ; nam &yegozoftzov refertur ad regiones spirituales, supramundanas; cf. Marc. 14,88; Act. 7,48; Hebr. 9,11.24. Cum circumcisio iam coL. 2,11-12. 329 in vetere foedere tamquam symbolum puritatis consideraretur (cf. Deut. 10,16 ; 30,6; Ier. 4,4), eo facilius sensu translato nomen circumcisionis adhiberi potuit, cum agitur de novo foedere inter Deum'et homines, cuius tessera non est circumcisio carnis, sed circumcisio cordis, qua non caro, sed peccatum tollatur. . Haec enim circumcisio consistit in exspoliatione corporis carnis, per eam fit 2zéx30s:« depositio corporis eius cuius tota indoles est corruptio ac concupiscentia carnis ; hac circumcisione corpus subtrahitur Lyrannidi carnis seu indomitae libidinis (3,9). Quod hic dicitur corpus carnis, alias appellatur ab apostolo corpus peccali: vetus homo noster simul crucifixus est, ut destruatur corpus peccati, et ultra non serviamus peccato (Rom. 6,6). Haecest exspoliatio corporis carnis et eiusmodi fit in circumcisione Christi, ita hoc membrum commode adiungitur, vel per modum appositionis, scil. circumcisione illa quam Christus pro suis instituit, euius ille.auctor est et. quae unice in regno Christi valet; ita simul completur et explicatur illud : fin quo et circumcisi estis. Vocabulum circumcisionis adhiberi, sed sensu prorsus alio, translato, sublimiore, extra controversiam est. Sed cur mentionem circumcisiosufficere, volunt enim arctiorem rationem repetere ex nexu cum polestatibus spiritualibus. Quem in finem supponitur, pseudodoctores in circumcisione carnali iactasse tutamentum potentissimum (amuletum, fuisse subiectos angelicis potestatibus; per Christum. autem omnes potestates spirituales esse devictas (v. 45), et ita per Christum effectum apostolus in subsequente explicatione circumcisionis christianae (v. 12- 15) ullo modo innuit talem effectum et fructum operis sui in oppositione ad circumcisionem iudaicam. | ~ Iam clare exponitur quaenam sit circumcisio Christi et quosnam effectus secum afferat
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v. 12 eonsepulti ei in baptismo, vide Rom. 6,4 seq. consepulti sumus cum illo per baptismum in mortem, ut quomodo Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitae.ambuilla exspoliatio corporis carnis. Emersio ex aqua baptismali significat resuscitationem, novam vitam ; quam alteram partem adiungit apostolus non participio (ut consepulti), sed sententia relativa, qua etiam vis et pondus cogitationis melius effertur : in quo et resurrewistis, «in quo» posset referri ad baptismum (Est. Nat.), sed ob aequalitatem structurae (v. 11) melius erit illud referre ad «òrọ et explicare de Christo; baptismo iuncti cum Christo ita covayéc?nrs consuscitati estis; uli mortui estis et sepulti cum eo in baptismo, eodem modo.cum eo suscitati estis. Qui baptizantur, credere debent mortem et/resurrectionem Christi, et hac fide sese pr&eparant ad graliam per baptismum recipiendam. . Ista fides, comes baptismi et praeparatio gratiae etiam hic designatur per fidem operationis Dei qui suscitavit illum a mortuis vt &vepyetac, in suscitatione Christi apparet eximia Dei efficientia (cf. 2 Cor. 13,4; Eph. 1,19.20), sicut eius gloria (Rom. 6,4). Eius fidei rationem et necessitatem apostolus etiam alibi enuntiat: si confitearis in ore tuo Dominum Iesum et in corde tuo. credideris quod Deus illum suscitavit a mortuis, salvus eris (Rom. 10,9). Unde apparet hic plane easdem notiones proponi quas apostolus antea in epistola ad Romanos declaravit. Interpunctio vulgatae est retinenda contra aliquos, qui a verbis « per fidem operationis Dei» novam incipientes sententiam haec verba ad subsequentia trahunt. Sed singulare essel, tam abrupto modo sine ulla particula aut coniunctione novam incipere sententiam. Praetera veteres omnes iungunt haec ad antecedentia et omnino congruit, ut resurrectio nostra spiritualis adseribatur baptismo, cuius praeparalio et comes esse debeat fides (cf. Eph. 5,26 mundans ecclesiam lavacro aquae in verbo vitae); intime enim fidem resurrectionis nostrae a mortuis, Ephraem et graeci iudicant. Haee est itaque circumcisio Christi (v. 11), i.e. quae valet in regno Christi, et quidem non manufacta, quae perficitur in baptismo, in regespeciali modo ad Colossenses applicat. Prius quidem pristinam conditionem miseriae et peccatorum eis in memoriam revocat, quo beneficium collatum pluris aestiment et intelligant, ex quanta potestate tenebrarum erepti sint (1,13)
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v. 13 et vos cum mortui essetis coram. Deo in delictis, peccalis et lapsibus zxoxztóuze:w propriis et praeputzo carnis vestrae et generatim statu et conditione moribusque gentilismi (cf. Cai. Nat. Est. Lap.); sumitur 2xcofivccíx sensu translato quo simul status gentium designatur aversus a Deo el eius legi minime subiectus, ita ut vere dici possit cum Just. eam luem et tabem declarari quae universum genus humanum invaserit. De sensu translato, quo significatur contumacia in Deum, durities cordis, aversio a Deo, vide Deut. 10,16; Ier. 4,4; 9,96. Magna in hac sententia apparet similitudo cum Eph. 2,4.5. Ex hac conditione tenebrarum ereptostranstulit Deus in regnum-Filii sui (1,13) con- | vivificavit cum illo, ex morte spirituali ad vitam coram Deo supernaturalem vocati sunt, sicut Christus ex morle corporis ad vitam gloriosam a Patre suscitatus est, cwm llo i. e. haec vita supernaturalis intime connectitur cum Christo; ob Christi merita simul cum eo et in eo omnes vitam habent ; vide Eph. 2,5 et 4,3 benedixit nos in omni benedictione spirituali in Cliristo. Cum ictu graece repetitur $p34 (493; praebent pauci testes) post convivificavit. : Et cum vita quaedam alia indissolubili modo data sunt: donans vobis quia condonalio peccatorum communis est gentibus et Iudaeis » (Caz.); y2gwsasvos benignam. et gratiosam effert condonationem omnium, quotquot sunt, sine ullo limite; sine ulla particula coniunctionis; per. modum appositionis et declarationis adiungitur : delens quod adversus nos erat chirographum decreti, £&x)s'Vxc, oblitterans, expungens tò yerpóypavov tois òóyuasıv, chirographum quod constabat decretis, praeceptis, ita erit etiam oic õóyuacıv trahi ad sequentia: quod erat contrarium nobis suis decretis ; at contra est ipsa vocis collocatio; plerique prius illud merito re: tinent; de notione vide Luc. 2,4; Act. 17,7. Intelligi legem veterem omnes consentiunt. Et scriptum hoe, quod debitum Iudaeorum testatur, a Iudaeis tum esse confectum Chrys. Oec. Thph. censent, cum dicerent: cuncta quae locutus est Dominus faciemus (Ex. 19,8). At iidem simul etiam monent de debito universo generi humano imposito (Gen. 2,17) et merito etiam Thom. notat: ad omnes loquitur. Nam uti modo incepit apostolus loqui de omnibus, Iudaeis et gentibus donans nobis v. 14, ita pergit quoque. Etsi primo et per se tò yewpóyoxoow voie OYp.xg: velerem legem dieit (TAdM.), tamen locutio haec magis generalis est neque unice ad legem veterem’ coarctatur. Nam ipse apostolus docet gentes quoque habere scientia ipsorum (Rom. 2,15). Ergo gentes quoque habent tale chirographum contra se; culpis coram. Deo obstringuntur et teste apostolo sunt inexcusabiles (Rom. 1,20). Unde quod dicitur quod erat contrarium nobis universim et Iudaeos et gentes tangit. Chirographum aulem non ipsi Iudaei scripserunt (graeci), sed uli éx 3év&zctv clare apparet, Deus legislator cordibus et tabulis inscripsit; nostris autem peccatis exslitit vera quaedam syngrapha, chirographum non debitae pecuniae (Tob. 5,3; 9,5), sed debitoruin, peccatorum (cf. dimitte nobis debita nostra) et hanc syngrapham scripsit Deus quoque, uti apostolus ait : conclusit enim Deus omnia in incredulitate, ut omnium. misereatur (Rom. 11,32). Lectio vulg. praecepti, sententiae damnationis (Thom. Nat. Lap. ). Veteres varie legunt : chirographum debiti nostri dnd. legis, edictum damnationis nos332 EERO O dde it trae, in sententiis (Hilarius), in decretis (Augustinus, apud Sabatier). Ordinem litterae hunc statuit Cai. : delens chirographum quod decretis adversus nos erat; ergo «b toic òóypaciv xo huy yerpóypzpov, qui modus praestat quidem prae altero coniunctionis cum sententia relativa, at N prohibetur item ipsa collocatione. VM Ista deletione seu expunctione chirographi idem ex una parte enunliatur quod dictum est : donans nobis omnia delicta; ex altera aulem parte additur nova sententia, qua ratione illud documentum adeo nobis contrarium sit sublatum et destructum : et ipsum tulit de medio, medium erat inter Deum et nos, contrarium nobis, testans contra nos; tulit de medio, hoc est ex ordine rerum (Caz.), fecit ne appareret (TAph); quomodo sublatum sit et sublatum maneat | (Axe perfectum !), dicitur verbis : affigens illud cruci : subiectum est Deus; ex veteribus, quantum video, unus Cai. id agnoscit et effert: alii immediate omnia de Christo accipiunt. At legitur: convivificavit cum illo, scil. Deus (cf. v. 49), dein additur : donans, delens (Deus scil.), ergo pergi debet: | et Deus tulit de medio, affigens illud cruci; zeosqAóscoc clavis affixit documentum illud cruci. Enuntiatur cruce, morte Christi, haec beneficia delelionis ac «donationis nobis obtigisse. In «0616626 cernunt | documentum illud esse pertusum, laceratum, diruptum, sicut fieri solet, -si quod documentum aut si qua syngrapha iam non valet, sed aboletur. In «à s:2»gó clara est allusio ad 1,14.20 per sanguinem crucis eius et 1,21 in corpore carnis eius per mortem. Quod Deus affigit cruci, locutio est similis illi : sic Deus dilexit mundum, ut Filium suum unigenitum daret . (Ioan. 3,16); affixit enim illud. cruci, dum Filium suum cruci clavis affigi voluit ac permisit. Apposite monet. Ew. ex usu vocabuli yetedypapov, qui apparet in papyris, N vocabulum nequaquam restringi ad notionem syngraphae (Schuldschein ) vel &y:axojT;; nam ex tredecim documentis quae in duobus primis tomis pap. Ber. Xse6ye29« nominantur, quinque solum sunt syngraphae (Schuldscheine), alia“ testimonia de depositis, de contractibus cum operariis, de contractibus emptionis. Atque eadem varietas notionis et usus vocabuli adverti potest in The >: Oxyrhynchus Papyri, v. g. papyrus 98. 241. 259. 507, etc. Est generatim gocus mentum, seu testimonium scriptum quodvis de re quacumque. In hac sententia simul continetur ablatum et deletum esse maledictum legis (Gal, 3,13) et vetus testamentum abolitum (vide Éph. 2,15.16). l Accedit aliud; simul impletum est, quod Christus dixit : nunc princeps huius mundi eiicietur foras (Toan. 12,31) ; diripientur vasa fortis illius et ipse fortis alligabitur (Matth. 12,29; Mare, 3,27; Luc, 11,22); prosterni debuit deus huius saeculi qui excaecavit mentes infidelium (2 Cor. 4,4), satanas qui se transfigurat in angelum lucis (2 Cor. 11,14),
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v. 45 et exspolians principatus et potestates : ulitur apostolus iisdem nominibus ac in v. 10; debet enim contra pseudodoctores ostendi, illas potestates nihil valere contra Christum, omni vi ac potentia esse exutas et plane Christo esse subditas. Uti enim ex v. 16 (ergo oy) suadetur, propter illas potestates, a quibus vel bona sperabant vel mala timebant, varia statuerant praecepta et observationes; ergo clare debuit apostolus ostendere, illis potestatibus iam nullatenus talem vim seu potentiam inesse. 2 Idqueetiam distinctius enuntiatur: traduxit confidenter palam &3evrpdzcgev èvnappnola, «confidenter palam » unam reddere graecam dictionem, iam Cai. notavit; exposuit eas palam scil. irrisioni et contemptui; exhibuit illos spiritus tamquam captivos, qui triumphum victoris comitari et ornare debent : triwmphans illos in semetipso 0puxveócuc abvobc èv aŭto triumphum agens de eis in eo scil. in Christo ; bene monet Ca:.legendum esse non in semetipso, sed in ipso; « nam ut clare contextus sonat, Deo attribuuntur omnes operationes narratae cum hac sexta triumphali ; et ^quemadmodum Deus descriptus est vivificans, donans, delens, tollens affigensque cruci, ita describitur spolians, traducens et iriumphans (triumphum agens) in Christo ». Quod hic dicitur ¿v «xà potest referri ad «à ccx»pó in v. 14 et ita intelligunt Oec. Theod. Iust. Est. Lap., sed cum Deus sit triumphans seu triumphum agens, potius de Christo (v. 13) videtur intelligendum. Duplex metaphora adhibetur ab apostolo; prior a ducibus petitur victoribus, quibus mos erat victos armis spoliare eaque pro trophaeo figere; secunda sumitur a romanis triumphatoribus qui hostes currui suo triumphali alligatos circumducebant et civibus ostendebant (Nat.). Veteribus et recentioribus nonnullis negotium facessit &zex86vodusvoc. Senten- Paulus usus esse videtur, cf. Lightiodh. Neque obstat fórma verbi; nam, sicuti forma activa ponitur pro mediali, ita forma quoque medialis (deponens) saepius pro activa (Blass 855,1), et id hoc loco eo magis valet, quia notio vocabuli adhibetur metaphorice et transfertur ad regionem spiritualem ; in tali autem usu translato forma medialis verborum Joc habere solet, ut grammatici docent (cf. Hpt.). T Aliqui v. 48 tà; àgy&c xai vkg Bfovsía; propter articulum referri debere recte existimant ad v. 40, id est ad z&enz &cy7ic x«i ¿ķovoias. Quare colligunt, in v. 19 non posse esse sermonem de daemonibus seu potestatibus infernis; sed in data sit, uti docetur Act. 7,53 accepistis legem in dispositione angelorum, angelos dictus. Unde in v. 15 Deum exhiberi sese hoc quasi indumento. et mediatione angelorum exspoliantem, etc. At quis sibi persuadebit adeo facile, Deum exhibere angelos, quorum ministerio usus est, tamquam captivos, de quibus triumphus sit agendus et qui palam irrisioni sint exponendi? Non legis praecipue removenda erant ila quae ex falsa philosophia secundum elementa mundi apud Colossenses spargebantur. Quare potius assumendus erit nexus inter elementa mundi et v. 15 et religionem angelorum in v. 15. Sicut itaque in v. 14 abrogatio legis indicatur, ita in v. 15 statuitur deiectio et clades eorum qui a pseudodoctoribus veluti principes falsae sorun asceseos et religionis (v. 18.21-23) existimabantur. Relictis falsis doctrinis sapiant coelestia -2,46-3,4 -] Quotquot sunt potestates inimicae, vi sua et efficacia QUAL sunt. Unde consequens e est, ul nemo sibi scrupulum suggeri sinat, neve putet se posse observationibus quibusdam vel ab iis quidquam accipere commodi vel incommodum qualecumque avertere. Talem fuisse doctrinam, illarum potestatum immediate ex illa (o?v, ergo) infert conclusionem seu applicationem docet
2:16
v. 16 nemo ergo. vos iudicet, ne quis igitur de vobis iudicium ullum ferat, scilicet vel approbationis, si observatis quae illi praescribunt, vel condemnationis; exemplum habes Rom. 14,3 is qui manducat, non manducantem non spernat; et qui nof manducat, manducantem non iudicet (non quasi impium censeat); Boost 7, £v xócet, In re quae spectet ad manducationem vel ad potionem; -in lege de potione nihil peculiare praescribitur; unde merito concludimus, apud Colossenses istos doctores neophytis non tam observationem legalium voluisse persuadere (circumcisionem omnino non suadebant), quam superslitionem quandam ex illa de angelis doctrina. Ergo ¿v réce: cernitur traditio humana; nam etsi slatuitur cum Cai. Nat. potum ex vase carente aperculo fuisse immundum (cf. Num. 19,15), id non ex lege habetur, sed ex ulteriore quadam conclusione ad libitum excogitata (cf. ulterioris observantiae, quocumque demum titulo (vel legis vel angelorum) commendentur : aut in parte diei festi, scil. in re quae spectet ad ' diem festum (pascha, pentecosten, festum tabernaculorum, festos dies cuiusvis anni), aut neomeniae, novilunii quovis mense, aut sabbatorum, aut sabbati quavis hebdomada. brine due habere significationem singularis (cf. Luc. 4,16. Matth. 12,1 ; ; Marc. 4,21; 3,2; Act. 13,14; 16,13 etc.), vocabulum enim petitum i ex nu aramaica Nn2v et apud Iosephum quoque ss8fz:« notionem singularis numeri habet. Cur autem- PEN: haec legalia et festa annua vel cuiusvis mensis vel hebdomadae iam non sint attendenda, sed relinquenda, ratio affertur
2:17
v. 47 quae sunt umbra futurorum, bonorum. eR i. e. futurorum ratione habita veteris testamenti; ita & pé)ħov Rom. 5,14; tà uà2ovzx bona messiana Hebr. 9,11; item 4$; oixovpévn 4, uéXXovca Hebr. 5,2 regnum messianum; vetus e mentum habet umbram bonorum; corpus autem Christi, vera haec bona supernaturalia perlinent ad Christum, sunt Christi. ý Opponitur umbra et corpus : vetus testamentum iam habuit umbram, novum testamentum habet corpus, ipsas res; sed hae res, hoc corpus iam umbram et lineamenta formarunt veteris foederis. En ratio inter utrumque exhibetur sicut inter umbram et corpus; novum testamentum, corpus, iam proiecit umbram suam ad vetus testamentum ; aliis verbis, quia in Dei decreto talis debuit esse forma novi foederis, tale corpus, ideo vetus foedus convenienti modo est institutum ; umbra aliquo modo refert corporis formam. Bene notat Thom. : corpus, id est veritas rei pertinet ad Christum, sed umbra ad legem. Inde merito inferunt typicam rationem veleris lestamenti ad novum. Proxime quidem umbra refertur ad institutionem festorum, neomeniae, sabbati ; indicatur hisce institutionibus praefigurari bona supernaturalia per Christum data, praefigurari alias quasdam instituliones similes quidem ac longe efficaciores, quibus scil. resipsa in vetere foedere promissa revera conferatur. Sed quod de parte quadam veteris legis asseritur, merito de tota lege valere concipitur ; nam finis legis Christus (Rom. 10,4) et lex paedagogus est ad Christum (Gal. 3,24); lex et prophetae usque ad Ioannem (Luc. 16,16); eodem modo haec notio subest, si Paulus dicit:de variis eventibus : haec autem in figura facta sunt nostri (1 Cor. 10,6) ; item Hebr. 8,5 veteres sacerdotes aaronitici exemplari et umbrae deserviunt coelestium, Hebr. 9,9 tabernaculum erat parabola temporis messiani praesentis, et Hebr. 9,23 manufacta sancta erant exemplaria verorum. Quia itaque iàm nobis praesto est ipsa res, ipsa veritas et bona, corpus, certe stultum esset umbram velle captare, vel ulterius ullo modo prosequi umbram, praesertim postquam jam edocli sunt : et estis in illo nenXnpouévot (v. 10). Quare monentur, ne sibi imponi sinant severitate quadam disciplinae, cultu angelorum et visionibus simulatis
2:18
v. 18 nemo vos seducat wqòeìs bus xocufoxfeuéco : vocem explicat Chrys. xoa oaBsu0T vat éovty, rav mag’ trépo piv d vixn f, xxp'Exépo 92 «b Bpafeiov, si itaque victor praemio seu bravio privatur, et ThdM. : nemo bravium vestrum tollat, et eo modo etiam alii habent : nemo vos depraedetur (Ambrst.), nemo vos privet bravio, defraudet (Cai. Est. Lap.) ; praeter quam notionem Zust. alteriusacceptionis meminit: nemo indignos vos pronuntiet brávio. Atque haec significatio quam maxime huic loco congruit. Nam, uli in v. 16 sermo est de iudicio quod ferunt pseudodoctores, ita tale iudicium vel comminatio etiam hoc loco omnino praeferri debet. Talis comminon obsequantur, non assecuturos esse praemium: seu salutem, et ut tali comminatione asseclas sibi comparare studeant. Verum improbabile videtur, apostolum tantam auctoritatem et vim illis doctoribus attribuere, ut timeat ne fideles aeterna salute privent et ut propterea fideles moneat, ne se sinant. bravio aelernae salutis ab ipsis spoliari. Potius hortatur, ne comminationibus, sententiis, iudiciis illorum se perturbari sinant. Cur autem fidelibus praemiumdenegandum esse opinentur, apparet ex litate et religione angelorum 0£Xov : Oedse apud LXX saepe ponitur pro hebr. vzn sibi complacere in aliqua re; ita Deut. 21,14; Iud. 13,23; 1 Reg. 823: 2 Reg. 15,26; 3 Reg. 9,1; 10,9.13 ; 1 Chron. 28.9; :2 Chr. 9,8; Esth. 6,6.7.11 et in psalmis vicies ita ponitur 02e», etiam aliquoties in Prov. : quare ex tam frequenti usu apud LXX, iste usus et haec significatio certe etiam hoc loco assumi poterit, praesertim quia unice bonum praebet sensum. Ergo doctores sibi complacent in ««zavoooosóvr : vocabulum hoc alias quidem significat virtutem modestiae, humilitatis (Act. 20,19. Eph. 4,2; Phil. 2,3; Col. 3,12; 4 Petr. 5,5) ; at hic manifesto non eo sensu usurpatur in TR E Etiam hi erit recurrendum ad hebr. :
2:19
v. 19 et non tenens puum, non firmiter et fortiter retinentes et servantes, sed ad alia sese convertentes; at qam necessario omne bonum et omnis progrossusa capite dependeat, ergo ab uno Christo, declaratur sequentibus : ez quo 2E 4$, vel secundum sensum, ex Christo, vel ad rem in. universum «zv xeox)*y», unde totum corpus per nexus et coniunctiones 9ià vw Gv xol cuy&écu.ov per nervos et ligamina subministratum et constructum i. e. ex capite quasi fonte vitali totum corpus per nervos et ligamina ista vi vitali instruitur et compingitur, et eo modo corpus instructum. et compactum crescit in augmentum Dei uüker rhy aUEnciw toù Oeoù, l. e. xaT% TOY Osóv ; est augmentum Dei optima secundum Deum vitae ratio xoXueía (Chrys. Oec. Thph.), tale scil. augmentum quale Deus vult et exspectat; Christus vel caput efficit illud incrementum; ceterum pro singulis vide locum plane similem, Eph. 4,16 et explicationem ibi datam. Quod in vita spirituali nisi Christo unitus et iunctus. Fideles autem hane unionem cum Christo iam inierunt; ex illa unione iam infertur conclusio contra illos doctores; uti antea monuit v. 16.18 ne illorum iudiciis et comminationibus sinant se perturbari, ita nunc docet ut illorum praecepta spernant ;
2:20
v. 20 sz (ergo) mortui estis cum Christo cf. v. 12. 13, hac autem morte cum Christo (Rom. 6,3.4) simul plane soluti sunt et exempti ¿rò «àv etotysíov «o9 xósuoo (remoti "sunt procul 2x2) a5 elementis (huius) mundi, hac morte perfecte subtracli sunt eorum dominalioni et auctoritati, si qua erat vel qualiscumque demum fingitur ; quid adhuc tamquam viventes in mundo, in mundo ad quem pertinent et to et ab illis liberato — en quo sensu mundum intelligat — decernitis Soyuasítes0s dogmatizamini (Cat. Est. Lap.), cur adhuc eiusmodi praeceptis adstringimini? sensum vocis passivum graeci et recentiores agnoscunt, quo simul indicatur Colossenses non praeceptis doctorum sese subiecisse, sed doctores talia statuere, qualia recensentur
2:21
v. 21 ne tetigeritis ph yn wnòè yeon ynB8. Olye, en quam ridicule anxii sint omnem contactum et quamlibet contrectationem severe prohibentes ! notat Chrys. 6px xz adtoùvs xoyo9ct, vide quam illos ludificetur! Numerus singularis aptus est ad curam ridiculam mimesi exhibendam, qua unusquisque severe iubetur. In tribus illis fortasse potest aliqua deprehendi gradalio severitalis; 4x:e60x: occupari aliqua re, quidpiam aggredi, gustare, ne tangere quidem. Et de quibusnam rebus talia de- -creto statuuntur? scil. de talibus
2:22
22 nzvy valet affligere se, ieiunare et in LXX ponitur czetvoiv hy py» (cf. Lev. 16,29. 31 ; 23,27.29; Is. 58,3; vide Zahn, Einl. I p. 341). tiàm commefidare. Quare vocabulum de tali ascesi, de ieiunio erit accipendui. Atque hanc notionem etiam veteribus esse cognitam, exempla habes non solum apud Herm. vis. 3,10.6; simil. 5,3,7, sed etiam apud Tertull. ieiunio 12.13.16 qui retinet quoque vocem «««mstvogpooóvrv eamque explicat inediae tolerantiam, ieiunalionem, xerophagiam (M. 2, 970. 972. 976). Laudant itaque et exercent abstinentiam, ieiunium : cum hac vitae tur) religio angelorum, 8onsxsix cultus, veneratio angelorum. Rem bene declarat Augustinus, angelos intelligi principatus quos elementorum mundi praepositos in his observationibus colendos esse arbitrabantur (epist. 149,27 ; M. 33,642). Et Theod. notat in Phrygia et Pisidia talem cultum run perdiu permansisse et meminit concilium apud Laodiceam lege prohibuisse tò «oig &yyéhois mpossóyec0c.. Eius synodi canon 35 (ex anno 360) dicit: quod nón oportet relicta Dei ecclesia abire et angelos nominare; si quis inventus fuerit huic occultae idololatriae vacare, anathema sit. Veteres sermonem esse de mime cultu angelorum pro certo habent ; Deum attingi non posse, oportere per angelos divinam sibi benevolentiam conciliare vel per angelos adduci ad Deum (Theod. Chrys. Dam. Thph.), tamquam sententiam pseudodoctorum referunt ; alii talecommercium cum angelis quaesitum esse censent ad acquirendas vires, cognitiones extraordinarias. Sed ex epistola ipsa nihil eiusmodi colligitur. Unum effertur : Christi dignitas super omnia. . Nonnulli recentiores (uti Zahn, Ew.) negant sermonem esse de cultu angelorum. Ratio potissima quam affert Zahn est, quia Paulus talem idololatriam non potuisset commemorare solum tamquam rem quae illis doctoribus placeret; debuit scil. graviter Colossenses monere, ut caverent (Einl.T p. 333; 340 seq.). Verum tota disputatio Zahn, eo laborat defectu, ut semper cultum latreutitum, cultum verae adoraüonis Supponat; cultum venerationis non cognoscit ; imo ecclesiaeobiicit, quod sibi id postmodum proprium fecerit, quod Theodoretus et dicena velut idololatriam condemnaverint — non attendit: venerari martyres pert missum erat, cur non etiam venerari angelos?—. Hocigitur argumentum : apostolus non invehitur contra idololatriam; Iudaei et Iudaeo-christiani non erant idololatrae : ergo de cultu angelorum non est sermo, omni prorsus vi destituíitur. — Recentes itaque explicant, et potestatibus ? - ^ Illi pseudodoctores praeterea iactant visiones; quae non vidit ambulans; Vextus-sine negatione 4 tópaxev praebetur N ABD cop aeth et apud el editiones criticae habent è &ópaxev &pfovsóov quae vidit investigans, « 'aliquos laxat qui ex visionibus angelicis dicebant cibis abstinendum » (Tert. c. Marc. 5,19). Haec lectio quae vidit potuit scrupulum iniicere quasi apostolus iis adscriberet veras visiones; inde fortasse explicatur cur codices alii praebeant negationem v3, quam codicum "varietatem ad Paul. ep. 149; M. 33,642). Mirum vero est poni pý, cum in tali sententia neeessario où dici debuit; nam £& eo loco vix loco &cw« accipere poteris. Sensus omnino esse pare eos docere quasi aliquid viderint, uti Ephraem dieit. Vocabulum 2ufaceóerv proprie est ingredi, unde Est. , inquirendi adhibetur vox 2 Mach. 2,31 (vulg intellectum colligere). Atque | illos iactasse visiones iam eo fit valde probabile, quia sibi in cultu et veneratione angelorum complacebant; angelos autem hominibus apparere, cor. 2,18-19. 339 sequitur, dummodo Opnoxsie «àv yy. in sua nativa. significatione relinquatur (cf. Sap. 14,27 7 «àv-eiBóJov cnoxeía) et non ad pietatem angelicam, angelis similem detorqueatur. Alii putabant loeum coniecturis esse emendandum (Lightf. Ew.). Sed hisce carere possumus, cum omissa negatione bonus ex$istat sensus; et si visiones illi doctores praetendebant, potuit apostolus quoque scribere 3 &óoaxev. Verum istas visiones plane aliam habere originem statim subdit : frusina inflatus sensu carnis suae, cum v. 16 inceperit, uh oùv «c, etiam in numero singulari pergit, loquens ac si relinquere vellet in medio, sintue plures an unus praecipue doctor. Fons et origo visionum assignatur : flatio, superbia, tumor; et omnia haec esse frustra, vane, temere, nihil valere, Talis enim homo severa sua vivendi ratione, ieiuniis, cultu et ve- non ieiunantes contemnens (cf. Rom. 14,3). Rigida vivendi ratio et alios facile in admirationem pertrahit et eos qui eam exercent nimia sui aestimatione et fuco sublimioris prae aliis dignitatis implere solet, nisi vera iungaturhumilitas. Hanc veram humilitatem deesse, iam satis apparet ex iudiciis de aliis (v. 16.18). Ex y. 16.21-23 illi doctores videntur ieiuniis et xime removere; at ad eorum ignominiam manifestandam et errorem hunc deponendum iis dicitur ab apostolo, ipsos extolli et inspirari carnali appetitu et sensu, non a stiperiore quadam intelligentia; vel si gloriantur se regi bà 709 voóc, apostolus respondet: utique, sed óz5 «ov voće TNS Guoxbe Duy (cf. Lightfoot); cf. Rom. 8,7. Omne bonum et omne incrementum seu augmentum vitae spiritualis Christum in sua capitis dignitate non firmiter habent et retinent prae omnibus, expertes erunt vitae coram Deo crescentis v. 22 quae sunt omnia in interitum ipso usu, quae ipso usu pereunt, quia in ventrem vadunt et in secessum mittuntur; sententia eadem enuntiatur Matth. 15,17 et Marc. 7,19xet eodem modo recte concipiunt graeci, Est. Just. et recentiores; agitur dé rebus quae ad usum deslinantur et quae ita institutae sunt, ut ipso usu intereant; ergo ridiculum est has ipsas res velle removere ab usu. Haec . Sententia additur per modum parenthesis. Neque admitti potest sensus : haec omnia usu sunt in interitum hominum, in documentum et damnationem hominum; quae verba aliqui concipiunt verba doctorum, quibus suis decretis vim addant, alii autem in eis vident seriam admonitionem : tibus (cf. Lap.). At res sunt ei; 90oodv, in corruptionem, non dicitur in corruptionem hominum; res eo Aso quod consumuntur (&xoye/£set, abu- Su) corrumpuntur. Tali parenthesi interposita de materia praeceptorum iam. assignat apostolus originem et naturam eorum : secundum praecepta et doctrinas hominum, quae verba referuntur ad õoypatičecðhe v. 20. 21, ista dogmata seu statuta non habent originem quandam altiorem, cui debeatur auctoritas et veneratio; traditiones sunt hominum, cf. v. 8; et Is. 29,13 colunt me mandato hominum et doctrinis : quae verba Christus quoque contra pharisaeos in medium protulit (Matth. 15,9; Marc. 7,7). Ita negat apostolus visiones vel institutionem seu doctrinam angelicam, si quid eiusmodi praelenderint. Dein in v. 23 graviter describit, cuius tandem generis sint ista praecepta et doctrinae. Duo praestat : fucum et speciem sapientiae et honoris illis detrahit, affirmat ea tendere ad explendas malas concupiscentias. Sententia ita commode legitur :; &ztv&. èst Tpos TÀànopovhy ts caexóc, quae sunt... ad saturitatem carnis; reliqua pars exhibet, quid prae se ferre et appetere praetendant. Iam ad singula : &1tv& &cvty quippe quae sunt, introducitur eo modo accuralior quaedam' descriptio, et £&zw« arcte adnectitur ad «à &vcd) aca xoà 9:8. t. à. in v. 92, quibus tota vivendi et docendi ratio illorum breviter perstringitur. Sequitur, quid externa quadam specie seu fama prae se ferant : rationem quidem habentia, hóyov piv Eyowcx, veteres fere explicant speciem quidem sapientiae habent, recentiores pro specie vel simulatione quandoque malunt interpretari : famam quidem sapientiae habent (cf. Hpt.); Chrys. hóyov, où 8óvagav, Apa ovx &Ańðeræv ( Thph.), Oec. Aóyov, où noayuata, u&Ahov BE mıðavohoyiaçs AóYov Vv (tenuem persuasionis rationem). Sibi attribuunt profundiores cognitiones et speciem seu famam sapientiae sibi efficiunt iz superstitione et humilitate: ¿v instrumentale accipi potest, vel Zn ea re quae est etc., ¿v £0c:.00enoxíz in cultu voluntario, quem sponte suscipiunt, et sibi imponunt (v. 18) et ««xewogposáva, vide v. 18, in ieiuniis, in voluntaria ieiunatione; qualem cultum sibi assumant, non dicidum corpori xe gebly cóy.azoc vexatione, duritie corporis, imparcentia corporis (uti vocem fingunt Cat. Est. Lap.), in austeritate qua corpori non parcunt. Si vero xai omittitur, osiy apuro; appositio est ad antecedentia, qua dicitur totam eorum sapientiae speciem consistere in asperitate et vexatione corporis; et in omnibus illis non in honore aliquo, 09X &v zu ctt, in lota eorum agendi ratione non deprehendi quidquam quod honorificum sit, in quo verus quidam honor situs agnosci possit. Ita superbia illorum perstringitur et demum explicite enuntiatur, haec omnia revera solum esse xoc rànopovhy tis oxpxóc, carnis, ut satisfaciant naturae corruptae, ut expleant appetitus et cupiditates carnis. Indicat apostolus, superbam illam severitatem et austeritatem nihil aliud esse quam inflationem sensus carnis (v. 18); sublimia iactant, sed iacent humi. Graeci et ex latinis interpretibus Est. Nat. Lap. ultimam partem plane aliter concipiunt : sapientiam illam et praecepta talia esse, per quae corpori debitus honor pertinens ad iustam saturitatem negetur. At profecto, si Paulus debitam corporis sustentationem voluisset designare, nunquam dixisset mods nAnsowovhy tis cxpxóc, nam. zJsp.ov, non simplicem saturitatem dicit, sed abundantiam, nimiam satietatem ; cf. Ex. 16,8. Deut. 33,23. Os. 43,6 (&vex2-o01sav ele xX)mopoviv), Hab. 2,16 elc.; locos apud profanos exhibet Wetstenius, componitur. zXnspovw xz ifm, xpcm)n elc. Porro cur diceret apostolus nunc ths s«pxó;, cum tamen modo adhiberet vocem couaros ? Ea in re mentione digna est paraphrasis Iust. qui rectum sensum fere attigit : « speciem quidem nonnullam habent sapientiae dogmata illa et instituta, quod cultum voluntarium, animi submissionem, denique neglectum corporis et eorum quae ad corpus spectant contemptum doceant; re tamen vera nullius pretii censenda sunt, cum in iis tantummodo rebus versentur quibus haec caduca et. mortalis caro farcitur ». At plus tamen apostolum indicasse certum est. Textus non caret difficultate; non adest particula quae correspondeat piv;aliqui eo loco ponunt oix &v tia zv, trahentes hoc. membrum ad sequentia ; sed tum requireretur tamen particula adversativa: quae, spelem carnis. Etiam constructio proposita &z:v& ¿otv cum praedicato «eic m)nsuovfv sensum quidem aptum praebet; at ob longiorem illam parenobscuritate quadam involvitur, ita ut merito suspicio oriatur textum non esse rite traditum. — Singularis est explicatio aliquorum anglicanorum: « but are not of any value against the indulgence of the flesh » (ef. Lightf.), quae tamen interpretatio neque ad notionem nominis ttu% neque ad usum praepositionis zgós consentanea est, neque notioni vocis minsgový (copia, abundantia, satietas) congruit. r | | Exposuit apostolus quo tandem tenderet sapientia illa — z25« Tinawovhy vhs capxós — et ostendit, in quibus rebus consisteret, in iis & èstıv mávea - eic plopàv v7, &xoyeíiss: — sed quid eius modi ad fideles, qui ad novam vitam spiritualem resurrexerunt? Ideo in oppositione ad doctores illos et eorum sapientiam apostolus, monet 3,4 igitur, si consurrezistis cum Christo, cf. 2,12.20 : iis graviter in mentem revocat novum statum in quem ingressisunt; conditio in re notissima valet ad exhortationem augendam et ad animos stimulandos, quandoquidem igitur consuscitati estis Christo; oj» proxime refertur ad 4,20; quae sursum sunt quaerite, ipsos Deus conresuscitavit et consedere fecit in coelestibus in Christo, Eph. 2,6; unde quam maxime opportuna est. repetita adhortatio v. 2 tà čv», quae sursum sunt sapite, omnibus viribus voluntatis (quaerite) et intellectu (spovsivs) bona coelestia prosequimini, non quae super terram, Tà Emi ts yis appetunt et quaerunt pseudodoctores, uti apparet ex 2,8. 16.21. Notat. Chrys. : non satis habuit dicere tà vw, neque ubi Christus est, sed quo mentem evexit? in dextera Dei sedit, quo magis a terra animum nostrum abduceret. Totum quippe fidelium studium dirigitur ad coelestia, ad finem altiorem, cui reliqua omnia subservire debeant. Nam in baptismo vetus homo, appetens rerum terrenarum, mortuus est
2:2
1. Christology. - For P. the newness of Christianity consists in the revelation of the Word "the mystery of God, the Christ, in whom are hidden all the treasures of wisdom and knowledge" (Col. 2, 2, 3). To the fragmentary revelation of the ancient prophets God has substituted the perfect one through his Son, "through whom also he created the worlds, who, being the radiance of …
… And when "the Word was made flesh," there came about the sensible manifestation (epiphania, theophania) of the mystery of God. He himself is the mystery of God (Col. 2:2), that is, the manifestation of God, through the sensible veil of the nature assumed, which hides and unveils it at the same time. …
2:6
E. had instructed (Col. 1:7; cf. 2:6 f.) the faithful of Colossae (v.; cf. also COLOSSIANS, EPISTLE to). In Col. 4:12 f. E. greets the community to which he belongs, as a native of the same city of Colossae and as its organizer and head. …
2. The term παραλαμβάνεων occurs many times in the Pauline epistles (I Cor. 11:23; 15:1-3; Gal. 1:2, 9, 12; Philip. 4:9; Col. 2:6; 4:17; I Thess. 2:13; 4:1; II Thess. 3:6) and, except for Col. 4:17, it is always used to signify a religious knowledge that is received. …
… In the New Testament there recurs insistently the warning to be vigilant against the snares set for the faith by the enemies of truth (Rom. 16, 17; II Cor. 11, 3; Eph. 5, 6-11; Col. 2, 6-8; I Tim. 1, 3 ff.; Hebr. 13, 9; II Pt. 3, 17; II Io. 7-11). The Church, in strict adherence to natural law and to the spirit of the apostolic norms, has provided for the protection …
… manifested to him as truth, or had he believed that his rivals in the apostolate were altering the type of catechesis (τύπων διδαχῆς; Rom. 6:17), accepted by all? How would he have imposed on everyone, in so energetic a manner, never to do so? (Rom. 16:17; Col. 2:6-9; II Thess. 3:6; Eph. 4:13-14).
2:8
… The presence of the Jewish danger (3, 2-11; cf. however Col. 2, 8-23) suggests a period not far from the Galatian crisis (v. GALATI, EPISTOLA 31). But these are criteria easily exposed to subjective interpretations. …
II. OUTLINE OF HISTORICAL DEVELOPMENT. - The negative tendency often appeals to St. Paul's condemnation of the philosophers (Rom. 1:18 ff.) and of philosophy (1 Cor. 3:9; Col. 2:8) and insists on the corruption of human nature after sin; the positive tendency appeals to the fact of the presence of specifically philosophical elements in Sacred Scripture itself, …
2:9
… To Io. 1:14 correspond Col. 2:9 and Phil. 2:6. In these passages of the Pauline epistolary the doctrine later systematized by St. John in his prologue is already clearly taught, in which the eternal L. dominates, …
… The word, which was also in use outside gnosis (e.g., Rom. 11:25, 15:29; Col. 1:19, 2:9, etc.), means in gnosis the totality of the intellectual world in God. Everything that comes from the dialectic of divine thought (syzygiae) is a complete product, whereas what comes …
2:11
… And while you were dead in your sins and in the uncircumcision of your flesh, God gave you life with him (συνεζωοποίησεν) forgiving you all your sins" (Col. 2:11-13).
… The author of this Summa, who may well be the well-known Dominican inquisitor St. Peter Martyr (v.), recalls having refuted, with the text Col. 2, 11-12, the circumcised Alberto Bustignano, at Bergamo. …
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… the Gentiles to circumcision, the Apostles took a stand at the assembly of Jerusalem (Acts 15:1 ff.) and above all St. Paul, who repeatedly demonstrated the uselessness of the rite after the redemptive death of Christ (cf. Gal. 5:2 ff.; 6:12 ff.; Col. 2:11 ff.; etc.).
… regenerated man is the new spirit introduced by God (foretold by Ez. 11:19-20; 36:26-27; cf. Ps. 50:12), which constitutes the new man or new creature (Eph. 4:22-24; Col. 3:9-10; II Cor. 5:17; Gal. 6:15); it removes "the body of the flesh" or carnal body (Col. 2:11).
2:14
… - 2) The a. are subject to the Son. In the Epistles, especially in those of Paul, against the danger of certain gnostic-Judaic tendencies that exaggerated the importance and the cult of the a., insistence is placed on their subordination to Christ (Col. 2, 14 ff.; Gal. 3, 19; Heb. 1, 14 ff.). …
… non in sapienza di parole, ma perché non sia resa vana la C. del Cristo » (I Cor. 1, 17); « Non giudicai di sapere tra di voi alcuna cosa, se non Gesù Cristo, e questo crocifisso » (I Cor. 2, 2; cf. Gal. 2, 19; 5, 11; Eph. 2, 16; Col. 1, 20; 2, 14). The Holy Fathers followed the same path.
… law it is found in Jewish Hellenism (III Mach. 1, 3; Josephus, Apologia, 1, 24). In the New Testament the sense is that of ordinance, decree, whether imperial (Lk. 2, 1; Acts 17, 7), or of the Apostles (Acts 16, 4), or Mosaic (Eph. 2, 15; Col. 2, 14). All the preceding meanings are encountered
2:15
… followers of S. (Apoc. 2:9-13; 3:9), against the apostates who return to S. (I Tim. 5:15), the Christian must resist, fight with the weapons of the spirit (I Pt. 5:9; Iac. 4:7; Eph. 6:10-17). Christ has defeated him on the cross and he will be annihilated (Col. 2:15; II Cor. 10:5). God will crush the "ancient serpent" (Gen. 3:15) under the feet of the faithful (Rom. 16:22). The world of S. now fights Jesus and his own, but Jesus in the end will …
2:16
… cf. Hebr. 2:3), whence it is the chief boast of Israel (Rom. 9:4), led by it, as by a pedagogue, to Christ (Gal. 3:24); that by observing it one is declared righteous (Rom. 2:13; 10:5; Gal. 3:12); that it was the shadow of the future Christ (Col. 2:16), in whom it has found its own fulfillment (τέλος; Rom. 10:4). On the other hand, the L. is accused of having brought nothing to perfection (Hebr. 7:19); of being the provoker …
… But the character of a religious day was postponed to Sunday (v.), not without opposition on the part of the primitive Jewish-Christians (cf. Col. 2:16).
… 27). St. Paul reproaches the Galatians, converted to Christianity, for observing, according to the Mosaic law, days, months, times and years (Gal. 4, 10) and warns the Colossians that the obligation to observe new moons and sabbaths no longer holds (Col. 2, 16). The Apostles and the first Christians, although for some time they gathered together with the Jews on the Sabbath day for the praise of God (Acts 2, 46; 3, 1; 5, 12; 21, 26), soon …
2:18
… of God, his heavenly court, always in his presence (cf. Mt. 18, 10). And although there is a strong warning against the misunderstood cult of the Angels, to which, among others, certain circles of Colossae seem to have been inclined (cf. Col. 1, 9-20; 2, 18-23) and their subordination to Christ is strongly emphasized (e.g.: Hebr. 1, 5-2, 18), nevertheless the general principle of the lawfulness and usefulness of their veneration is not in …
2:19
… In short, the unity of the Church as such concerns all the bonds by which it is joined as a body to its head Jesus Christ; a truth that St. Paul recalls in Col. 2:19, exhorting us to hold fast "to the head, from whom the whole body, being supplied and knit together through the joints and ligaments, grows with a growth that is from God." The proximate …
2:20
… This assertion is confirmed by many other expressions of St. Paul and of the New Testament in general, in which the Christian life is described as beginning and unfolding in union with Jesus (cf. Eph. 2:5-7; Col. 2:20; 3:3; 1 Pt. 3:21; Phil. 3:10, etc.). …
The Christocentric idea of his theology also dominates the ethics of P., who loves to speak of moral "death" and "resurrection" (Rom. 6:4, 6, 11; Col. 2:20-3:8), of the necessity of "putting off" the old personality (= Adam) in order to "put on" the new (= Christ; cf. Rom. 13:14; Eph. 4:20-24; Col. 3:9-11). Just as in Christology P. dwells …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.