Commentary on the Epistle to the Colossians

Paul, an apostle of Christ Jesus through the will of God, and Timothy the brother, to those who are at Colossae, holy and faithful brethren in Christ Jesus.

Grace to you and peace from God our Father, and the Lord Jesus Christ. He writes the heading of the epistle to them in the usual manner, in which he continues to address them as holy and faithful brethren, to whom he wishes the grace of God to remain through Christ.

We give thanks to God and the Father of our Lord Jesus Christ, always praying for you, having heard of your faith in Christ Jesus, and of the love which you have toward all the saints, because of the hope which is laid up for you in heaven, which you heard before in the word of the truth of the Gospel, which has come to you, as also in the whole world. Since God deemed these people worthy to believe, he gives thanks to him in his prayers.

Then, on account of the love which they had for the saints, he trusts that on this account their hope is firm with God, by whom he is believed to reward those who believe and love one another, through Christ as author, whose name has reached all nations, that they may be multiplied in his faith.

it is bearing fruit and growing, as it also is in you, from the day you heard and knew the grace of God in truth, just as you learned from Epaphras our beloved fellow-servant, who is a faithful minister of Christ on your behalf, who also made known to us your love in the Spirit. He continues with eager speech that we grow and produce living fruit as an example to the other nations; so that from what they had received of the grace of God, they might progress both in number and in works, adding to their faith those who would become their brothers in Christ.

For by the example of their good works many were drawn in, as Epaphras is witness for them, who ministered to them the grace of Christ in the place of the Apostle, which they immediately drank in like a spiritual drink in the love of the Lord, which is not in the flesh, but in the spirit.

Therefore we also, from the day we heard it, do not cease praying and asking for you; that you may be filled with the knowledge of his will in all wisdom and spiritual understanding, so that you may walk worthily of him unto all pleasing, in every good work. The Apostle, hearing of their devout and ready will concerning the faith of Christ, prays for them; that having more fully acknowledged the will of God, they might fulfill by reasonable work the devotion which they had learned by hearing the faith of Christ, lest so faithful a dedication of mind, and the strength of faith, while accomplishing something rashly and unskillfully, should lose the fruit of its labor.

For that is gladly accepted which is done with a devout mind, and prudently.

Bearing fruit and growing in the knowledge of God, being strengthened with all might according to the power of his glory, unto all patience and longsuffering, with joy giving thanks to God the Father, who has called you into the portion of the lot of the saints in light, who has delivered us from the power of darkness, and translated us into the kingdom of the Son of his love.

He wills that the increase of their works come with knowledge, so that they may not be ignorant of the hope of their faith; for then are they firm and steadfast, if they consider what has been promised for their faith, and how great is the power of the glory of God's majesty in patience; that in long expectation he sustains the human race, which by its irreverence not only neglects the Creator, but persecutes those who love him: that they too may likewise be patient, so that they may bear the reproaches and curses of unbelievers, or if pressure should be brought upon them, awaiting the judgment of God, and not doubting of it, but rather rejoicing in the promised life, with thanksgiving to God, who deigned to call and bring in the Gentiles into the promise of the Jews, which is eternal light, that is, eternal life, perpetual truth.

For, being freed from the condition of darkness, that is, snatched from hell, in which we were held by the devil both by our own sin and by the sin of Adam, who is the father of all sinners, we have been translated by faith into the heavenly kingdom of the Son of God; that God might show us with what love he loves us, when, lifting us up from the depths of Tartarus, he brought us into heaven with his true Son. For now all believers, who are devoted with a fixed mind, departing from the world, under the guidance of the angel of the right hand of the Father, are brought into heaven, which was not granted before death was conquered.

In whom we have redemption, and the forgiveness of sins.

Into the kingdom of this his Son God has translated us, through whom he has redeemed us, and set us free; for the remission of sins makes free, so that, being freed from debts, they cannot be held liable.

For without faith in Christ no one has an exit from hell; because, bound by sins, he cannot go out through the gates of Tartarus. Who is the image of the invisible God. The image of the invisible God cannot be visible, otherwise it is not an image; for that which is invisible cannot be painted, nor can what is visible see what is invisible; for what is seen is either a body, or a shape, or some formed substance which the gaze of the eyes bears, yet the whole is a body: but God, who is alien from all these things, how can he have a visible image?

But it is thus said, so that such a Son may be understood as the Father is; so that

because he is from him, and nothing differs from him in the nature of divinity, he is called his image and form; lest he be believed by the unfaithful to be another God, although this is contained in the very name; for he is called the true Son of God for this reason, that he may be believed to be from him. But on account of a wrong understanding this too was added, that he should be called his image; so that when he appears, though in human form, or indeed in fire, as to Moses, it should not be understood that the Father himself is there, but the Son: and by the fact that he is called his image, it should be believed that nothing differs from him. Whence he says to Philip: Philip, he who sees me, sees the Father also. How do you say: Show us the Father?

Do you not believe that I am in the Father, and the Father in me?

This is the unity and substantiality of the Father and the Son, that they are in one another; so that he who sees the Son, sees the Father also. Now let us see how the Son was seen; so that accordingly we may understand by what reasoning Philip, in seeing the Son, saw the Father also. Certainly by the understanding of the divine works they saw the Son, not with fleshly eyes. What the Son worked, he said belonged to the Father; that he might show the unity of power. In the same manner he was also seen by Jacob; whence he received the name Israel, that is, the man seeing God. For this reason, then, he is called the image of the invisible God; that he himself might be understood to be the one who was seen, God, through understanding: but that the Father never in any way appeared, as is said in the Gospel: No one has ever seen God.

The firstborn of all creation. He testifies that the Son was begotten before all creation, not created; so that he might separate his nativity from the making of creation: and that this might become entirely clear, he adds:

Because in him all things were created, in heaven and on earth, visible and invisible, whether Thrones, or Dominations, or Principalities, or Powers, all things were created through him and in him.

He signifies that Christ is not only magnificent and glorious in this, that he was born before all things came to be: but he also says that all things were created in him, that is, so that the power of all things may be believed to be in him, and therefore proceeding from him, since all things come to be through him: and this is to be the head of all creation; because it is by him that things began to be. Therefore what was made by him is said to have been made through him; because he was born for this purpose, that he should make creation; that is, that he made it in himself, and through himself. For his birth does not profit himself, but us; because he who was in these things did not need to be born. How does he become the only Son of God the Father, how does he himself know the things that are unbegotten of God the Father? For he who proceeded from God was in God, so

that God was one: and thus it comes about that there is neither diminution of the Father, nor advancement of the Son, in his being born. And that he might more openly convey what and how great is the power of the Son, he shows what things exist through him, namely Thrones, Dominations and Principalities, and Powers; so that accordingly nothing at all less should be believed to be in him than is in the Father.

he is before all. He is before all here; because he alone was born of God the Father, from the unbegotten substance of God. But these things subsisted by his power, which he has by generation from the Father; not that there is a communion of substance with him, but they began out of nothing, at the nod of God the Father, the Son acting. And all things consist in him.

They consist in him

because without him they are nothing; for unless they are subjected to him, having strayed by error, they will become liable, as it were, to destruction.

he is the head of the body, the Church, who is the beginning, the firstborn from the dead; that in all things he himself may hold the primacy. Christ is the head of the Church, provided that all, heavenly and earthly, are of one mind; so that they may be the Church, that is, of one faith: but insofar as, cut off from the head of the whole body, that is, separated from their Creator, they rage in a certain madness and vanity. Who is the beginning, the firstborn from the dead; that in all things he himself may hold the primacy.

Since all things are through him, through him again things that had become perishable by a certain negligence had to be reformed; lest it should be to his injury, if his work had been restored through another; so that as he was born before all, so again he should be first before all in the resurrection of the dead, pristine life being restored; for he was born before all things of God, that he might create all things which did not exist. But again, having taken flesh, he was born of the virgin, that he might abolish the sin which had entered the world through the virgin Eve. Being born, then, and dying, he rose again, that what he had first made, he might afterward create anew; because through error they had been as it were dead, so that he might always be first and prince in all life.

Because it pleased the Father that in him all fullness should dwell.

Fullness is in him and remains

because he is always able to do all things, so that nothing is excepted which cannot be provided through him; that he might both make, and reform, and raise up the fallen, and give life to the dead. Whence he says: As the Father has life in himself, so he has given to the Son also to have life in himself; and: As the Father raises the dead and gives life, so also the Son gives life to whom he will. For the Father judges no one, but has given all judgment to the Son. What is so just, except that of the things which he made through him, he should give the judgment to him, so that all the fullness of divinity might dwell in him through that which we have said, namely that he has all that power in himself: that is, that he is perfect God; for whoever does not have all these things is not God.

Tude I have for you, and for those who are at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may receive consolation, being instructed in charity unto all the riches of the fulness of understanding, unto the acknowledgement of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge. He testifies that he is no less solicitous for those whom he has not seen in the flesh than he was for those to whom he preached in person; that they might know that they were loved by him with no less affection because he had not seen them, than he loved the others with whom he was present; that he might cherish their souls in charity, and that they might become ready through the letter, and might receive the acknowledgement of the mystery of God in Christ, perceiving that these are the riches of wisdom and knowledge, if Christ be acknowledged as to be worshipped in the fulness of his deity.

Therefore the whole mystery of the sacrament of God is in Christ. For he is the one in whom every creature, unless it hopes, will perish; so that the power of all things is in him, so that whoever knows him seems to have knowledge of all things whatsoever they are, nor is another to be sought for worship besides him; because the virtue of all powers is in him; for from him all have their being. For since he is one, he is able to do all things: wherefore he is also called the head of all, so that through him all things are seen to subsist. Rightly, then, are all the treasures of wisdom and knowledge said to be hidden in him.

For the reason of all knowledge of the whole creature, both heavenly and earthly, must needs be in him who is the head of them all, whether of angels, or of the sun, or of the moon, or of the stars, or of other things; the skill of all knowledge is in their author; so that whoever acknowledges him seeks nothing further, neither wisdom nor virtue; because he has acknowledged him in whom is perfect virtue and perfect wisdom. For whatever he thought he might find elsewhere, he will find fully and abundantly in him. For what is wiser than Solomon? What more prudent than Daniel? To whom God gave wisdom above others for this reason, that he might make known to unbelievers that he himself is the author of all wisdom. Finally Nebuchadnezzar says to Daniel, marvelling at his wisdom: Truly your God is the living God, and revealer of mysteries.

Which indeed escapes every unbeliever, that in Christ is all wisdom and knowledge

because they do not read astrology in the Gospels, nor geometry in the Apostle, nor arithmetic or music in the prophets: which things have been despised by our people for this reason, that they do not pertain to salvation, but rather lead into error, and call men away from God; so that while they occupy themselves with these disputations of reasoning, they take no care for their own soul. For what is so truly wisdom, as to have known what profits, and to have despised what harms? For it harms, because it hinders the soul from taking care of itself. Not without reason, then, does he who has acknowledged Christ find the treasure of wisdom and knowledge; for he has acknowledged what is useful to him.

This I say, that no one may deceive you with subtlety of speech.

For though I am absent in body, yet in spirit I am with you, rejoicing and beholding your order, and supplying that which is lacking to the profit of your faith in Christ. He warns them lest their minds be led astray by the discourses of evil men and by the cunning of iniquity; because the wise of the world are eager, by a certain art and by minutiae of disputations, to ensnare the minds of the simple; so that by reasoning about worldly things they may draw them away from the hope which is in Christ. Whence the Apostle says he is present there in spirit, so that having reverence for him before their eyes, they might keep themselves from such men.

For if the spirit of the prophet Elisha saw the fraud of Gehazi going to Naaman the Syrian, to receive under his name what had not been commanded him, and that Naaman, coming down with ready mind, had given him more than he had been asked for; how much more could the Apostle see in spirit the things he spoke of! For greater grace was in the apostles than in the prophets. And that he might make them more ready with regard to the evangelical tradition, he says he rejoices in the order of their conduct; that, knowing whereby God is pleased, they might become firmer in it, whereby, being made worthy, they might learn the sense unto the profit and advantage of their faith.

As therefore you have received Christ Jesus the Lord, so walk in him, rooted and built up in him, and confirmed in the faith, as also you have been taught, abounding in it with thanksgiving.

He admonishes and exhorts them lest their devotion be diminished, and they fall away from the faith which they had attained, and, overturned by wicked fables, receive Christ otherwise than they had learned. For many corrupters of the faith went about to seduce the simple, proclaiming Christ deceitfully and with pretense, whom he warns must be avoided with great caution; so that, stable and firm upon the foundation of the Trinity, in the hope of things to come they might give abundant thanks for the mercy of God.

Beware lest any man spoil you through philosophy and vain deceit, according to the tradition of men, according to the elements of this world, and not according to Christ; for in him dwells all the fullness of the Godhead bodily. He speaks of earthly philosophy, by which those are wont to be seduced who desire to be judged wise in the world.

This is composed of arguments and the subtlety of certain minutiae, as though it had investigated physical reasons, having certain things mixed in which are exhortations to good life or instructions, sometimes concerning measures, and also concerning numbers, sometimes arranged concerning the qualities and quantities of the elements. Whoever falls into its disputations scarcely and rarely escapes; for he is held by plausible causes and fabricated matters, thinking nothing so true as what is seen and understood in the elements. And because the things that are present, and are seen with the eyes, appear sweet and delightful, they seduce some, who think that spiritual reasoning is to be despised and mocked, out of despair of the future, assigning all power to the stars, subject to carnal reasoning; lest heavy things be believed capable of being raised to heaven, or light things of coming down to earth, or anything corporeal be generated without the mixture of matter, resisting the power and providence of God.

For they know it is read in the ancient divine volumes of the Hebrews that many things were done through Moses which human reason does not grasp: in like manner also in the new books, things done by the Lord, or through the apostles, which carnal reasoning forbids to be believed. This tradition, therefore, or philosophy, he calls deceitful and vain; because it is not ordained by the power of God, but by the weakness of human reasoning, which confines the power of God within its own knowledge, lest it be believed to act otherwise than carnal reason contains itself; because they attribute to the several elements a diversity of divinity for worship, so as to bind the minds of the ignorant, lest they stretch themselves toward the true God. Wherefore he warns that this tradition is to be avoided; because it is a worshipper of the world, not of God, who is one: and it draws not toward Christ, but away from Christ, in whom is the perfection of divinity.

For all things which the Father has, he gave to the Son, when he begot him in the fullness of divinity bodily; so that, since he himself is the head, and his creature is the body, whatever is thought possible to the heavenly creature, this whole is believed to be fully in Christ; so that no one may suppose that anyone else is to be worshipped. For whatever great thing anyone thinks he finds in some other, he will find more in him; because all have from him, as members from the head: but he himself is always full.

you are complete in him, who is the head of all Principality and Power.

He signifies that more is given to believers than can be comprehended in the elements; because he who is in Christ is filled with the abundance of divinity, which the elements do not have.

Finally, in believers the Holy Spirit dwells, which could not be granted to the elements

because it was unworthy and unfitting that the invisible should dwell in visible substance, and the incorporeal in things that are sensible. Let their worshippers, then, hear and come, and believe in Christ; that they may become greater than those whom they now worship.

In whom also you are circumcised with a circumcision not made by hand, in putting off the body of the flesh, in the circumcision of Christ, buried with him in baptism: in whom also you have risen together through the faith of the working of God, who raised him from the dead. Those are circumcised in Christ who, having cut away the whole cultivation of human tradition, are joined to Christ, circumcised in heart, not in flesh—that is, serving in spirit, not in flesh—so that they are converted from earthly things to heavenly, from human to divine, from error to truth, joined by charity to their head and author.

With whom they are buried in baptism: but they have risen again through faith in God, of whom they believe that, after the example of Christ, he will raise them from the dead. For there the old man is put off, and the new is put on: he dies to sins, that he may live to righteousness: he renounces the elements, that he may be joined to Christ, holding the pledge of the resurrection to come, having the example of the Savior, who rose from the dead. He admonishes them of these things, then, that they may persevere in the renunciation of the pomp and delusions of Satan. Who suggests the worship of the elements for this reason, that he may call men away from God, wishing to make men partakers of his own apostasy.

For because he cannot persuade worship under his own name—for he is abhorred by that very name—he attempts to fulfill his own will under another's name.

you, when you were dead in trespasses and in the uncircumcision of your flesh, He made alive together with him, forgiving us all trespasses, blotting out the handwriting which was against us, the decree which was contrary to us: and he took it out of the way, and fastened it to the cross, and despoiling the principalities and powers, he made a shew of them openly, triumphing over them in himself. He says that the Gentiles were dead: first, because they refused to receive the law, which was given as a testimony of the Creator, and for the condemnation of vices: then because, by reason of the impiety of their sins, they were unworthy of life; and therefore he distinguished them from the Jews, as though they had been enemies of the one God.

But the Jews, living in the confession of the one God, when Christ came, learned the mystery of God, which they were awaiting for their justification: so that, in that which had been stolen from them, since it is impossible to be without sin, they might receive remission. Whence, after treating the case of the Gentiles, he brings in also the Jews, saying: Forgiving us all trespasses; that after the particular he might add the general also; because he forgave all men all trespasses. But since, as the Lord says: To whom more is forgiven, he ought to love the more: therefore he admonishes the Gentiles that, considering the causes of their evils, and what grace they have received from God in Christ, they should be wholly devoted and solicitous in obedience to him, by whom they have been delivered from the diverse penalty of death. How then did he forgive us all our trespasses? By blotting out, he says, the handwriting that was against us.

And what it is to blot out, he adds, saying: And he took it out of the way.

Thus therefore he blotted it out, when he took it out of the way. But thus he took it out of the way, when, he says, he fastened it to the cross. And to fasten it to the cross he calls despoiling the principalities and powers publicly, and triumphing over them in Christ. These things, as they appear, are obscure, and therefore must be made clear with careful attention. This is the aid of God, which the Apostle explains by the signification of diverse causes.

For he recounts many things done, whereby mankind might arrive at indulgence; so that he might not only remit our own trespasses to us, but also take away that sin which came from the transgression of Adam (which he called the handwriting in the decrees), which did not allow us to rise from the dead; for if he had not taken this also out of the way, those departing hence, who had received remission, would still be held there among the dead. Moreover, therefore, all trespasses were granted, that they might rise from the dead. For since death comes from sin, when sin is removed, the resurrection of the dead takes place: which indeed could by no means have come to pass, unless he had fastened sin to the cross. For while the Savior, by not sinning, conquers sin, which held man bound, and moreover, being innocent, is slain by it: thus he crucified sin. For sin, being overcome, is said to be put to death; for the cross is not the death of the Savior, but of sin.

For the innocent one who is thus slain makes guilty those by whom he is slain. But let us understand by sin the princes and powers, by whose contrivance the first Adam sinned. For this name must be referred to their authors, whose death he signified in the despoiling; for this is their death, that, being conquered by the Savior, while they are despoiled of the souls which they held in captivity, they are put to death. For they were made guilty: because, while they held souls by this authority because these had sinned, they themselves were found to be greater sinners still, in that they slew him who had conquered them by not sinning. And thus they were justly despoiled, as he said, publicly, that is, on the cross; which is to be openly triumphed over by God in Christ. For he is triumphed over who is openly conquered, and whose spoils are made public; for he is shown to all, prostrate, who used to insult others.

But the decree of which he speaks is not that which the pagans call fate; for they do not assert that to be contrary to all, since they say some are made happy by it, others unhappy. But this decree, he says, was contrary to all; for the sentence was adverse to all men.

Let 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: which are a shadow of things to come, but the body is Christ's. Since all hope of life and confidence is in Christ, he commands that we ought to be subject to no superstition or law. Wherefore those who make a noise, or mutter something that does not pertain to the faith of Christ, are to be despised; but he alone is to be followed, through whom death has been conquered and the resurrection of the dead restored.

For some of the Jews are wont to judge the faithful, because they eat of foods forbidden by Moses, whereas God has made all things clean; but the Jews, judged unworthy to eat of these, were forbidden by their betters. They are wont again to reprove us, because we despise their festival days, or because we do not observe the beginnings of the months, which they call new moons: and especially because we do not keep the sabbath days, so that they may be spent in idleness and feasting with luxury, which pertains more to offense than to grace. But all these things are the body of Christ, because they are names for the effects produced by the elements. Hence it is that in the Gospel he says: For the Son of man is Lord also of the sabbath; for through him are all things, which indeed were given through Moses in such a way as to be a shadow, or figure, of things to come, so that, the truth appearing, the figure might cease.

For just as, in the absence of the emperor, his image has authority, but not in his presence; so also these things, before the coming of the Lord, were to be observed in their time, but in his presence they lack authority. Can anyone, acting in place of a lord, exercise dominion while that lord is present? If the vicars of prefects are deprived of authority in their presence, how much more should servants, in the presence of the master, themselves also be seen in obedience!

Let no man beguile you, willing in humility of mind and superstition of angels, exalting himself vainly in the things which he sees, puffed up in the sense of his flesh, and not holding the head, from which the whole body, by joints and bands supplied and knit together, groweth with the increase of God.

What above he warned must be avoided under the name of philosophy, he now teaches more openly must be guarded against by those who, devoted to earthly wisdom, assert that these things are to be worshiped which lie before the eyes, or appear; so that souls, held fast in the worship of these things, may be kept bound beneath the firmament, lest they stretch themselves above the firmament toward the higher heavens, to adore the God of all. This is brought about by the working of the enemy, so that he may always keep souls humbled upon the earth, where he knows himself, by the just judgment of God, to be forever cast down from the heavens, feigning religion, though it be the greatest sacrilege. For they are puffed up, having observed the motion of the stars, which he calls angels, not by divine authority, but by human superstition, which profits nothing, except to damage—being unwilling to hold the faith of Christ, who is creator and Lord of all.

For from him all things have their origin; wherefore they also are called his body, if indeed they acknowledge him. For, being turned to him, they are rebuilt, joined together by the ministering of the gospel to his faith, all as members of a body in the charity of Christ, that they may make increase unto God. For when they return to him whom they had, through error, forsaken, diminishing the store of his riches by denying that they belong to him, they make increase to God, because they are gained back from the lost. These things concerning the pagans; again, concerning the Jews he says that they too serve under the elements, not the elements themselves.

If then you be dead with Christ from the elements of this world, why, as though living in this world, do you decree?

Every one who is baptized in Christ dies to the world; for he renounces all the errors of superstitions, that he may worship the faith of Christ alone.

For, the things that belong to natural justice being removed, there remains the discipline given by God, through which one lives to God through hope, which is in Christ: and one dies to those things to which he had been subject through error, when he denies those whom he had presumed to be gods. And thus it comes about that, through the enmity of renunciation, man and the worship of the elements are said to be mutually dead to one another. For in saying "world," he signifies the error of the flesh; for everything that is seen is attributed to the flesh. Hence it is that the apostle John also: they forsook the thing, diminishing Love not, he says, the world, neither the things that are in the world; that is, let us love neither the elements of which the world is composed, nor the errors which human tradition has invented: but Christ alone, who died for us, that he might join us, gathered from the lost, to his body.

Those, therefore, who were buried together with Christ, are dead to the elements, so that they care for none of these things; for they have learned that the things above are to be held fast, which can grant life everlasting. For these things neither give the present life, and they hinder one from laying hold of the future. But whoever, after baptism, is in doubt about certain things, thinking some of the old things worthy of veneration, shows that he lives to the elements, in that he decrees them worthy of worship, or hesitates as to whether they are to be despised: such a one will remain within the circles of the world, a stranger to God; because, being clothed with the old man, he will not be able to pass beyond carnal things.

Touch not, taste not, handle not: which all are to perish with the using, through the abuse, according to the precepts and doctrines of men.

He forbids, in every way, hope in worldly things; because it is vain—let them not worship, let them not assent, let them not think, since what they promise belongs to corruption. For the use and worship of these things bring forth destruction; because the precepts and doctrines are not of God, but of men, in which there is vain hope: since indeed human error has devised these things against the Creator; so that, forbidding faith in the one God, it introduces the superstition of many gods.

Which things have indeed a shew of wisdom in superstition and humility of mind, and neglecting of the body, not in any honour to the satisfying of the flesh, and diligence of the flesh.

Hence they think they have a semblance of wisdom, because they apply the name of religion to human tradition, that it may be called religion, when it is sacrilege; because that which is devised against the Author is contrived by a sacrilegious mind.

He feigns a name, therefore, that he may be able to assert as true the things that are false; and he humbles human minds to the earth, lest they raise themselves to things above; or, worshiping earthly things, they fall away from the supernal heavens, and become a hindrance to the body, whose head is Christ, according to the plan of the original making. For hence, being weighed down, they could not be joined above to their head, so as to be restored in him, made honored: but, as though cut off from the first part of the body, giving themselves wholly over to the world to fulfill the sense of the flesh.

For human tradition is the fattening of carnal sense, which says that what the providence of the flesh has handed down is sufficient; for it seems to have a reason of wisdom, according to the flesh, since all bodily birth is from the elements: and hence they say it is not incongruous to be inclined to those things by whose governance the human race is ruled, so that one should submit himself to those things which he sees to be the brightest of the world; and that spiritual things ought not to be sought, because, they say, it is granted to use these guides alone—and by this reasoning they neglect the Author.

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

He asserts that those have risen with Christ in baptism who think on things above the heavens, where the seat of Christ is, where God the Father has given the right hand to his Son, that he may reign and judge; for it is not fitting for a judge to sit on the left. Yet the resurrection has two forms, that first the soul rise from the earth to the heavens, then, the body being recovered, it rise, caught up to meet Christ.

Set your affection on things above, not on things on the earth.

He exhorts us to seek the higher heavens, which are the dwelling places of the Eternal One: and to disregard all these things which are in the firmament and beneath the firmament.

For whoever occupies himself with these superstitions will suffer hindrance; for he will not be able to transcend these things, to which he has bowed himself, as to lords.

For you are dead, and your life is hid with Christ in God. In the sense of the world, Christ appears dead, and his disciples too, though it is established that he lives with all these. Therefore the life of Christ and of his own is hidden from carnal and worldly men in God, outside the world, in his heavenly kingdom, in which they live.

When Christ, who is your life, shall appear, then shall ye also appear with him in glory.

Christ is our life; for we read in the Acts of the Apostles that he is the author of life, who by the unbelieving is not believed to be the future judge.

But when he shall come in heavenly power, and shall be seen to be what was scarcely believed, then those also who believed in him shall appear with him; and it will be made manifest to all unbelief that he lives with his own in glory. This consolation begets confidence of hope; that, secure concerning the life to come, putting aside all things, we may follow Christ.

Mortify your members which are upon the earth, fornication, uncleanness, lust, evil concupiscence, and covetousness, which is the service of idols.

Since in the epistle to the Romans he signifies that all sins together are the body, for this reason, now describing individual offenses, he calls them members; so that, after receiving and keeping the evangelical account of the fulness of the Saviour, they might give diligence to a good life, abstaining from every disgrace and evil desire, whereby they might not lose the fruit of divine knowledge. For it profits much to know the account of truth, and yet does very little good if deeds do not follow it.

Hence it is that the Lord also says among other things: But he who knows the will of his lord, and has not done it, shall be beaten with many stripes. Yet he compared covetousness to idolatry, to show that nothing is more wicked than it. Under one name he designated two most wicked and impious kinds, which he warns must be shunned by every reasoning; for idolatry is the first and a very grave crime.

For what is so pernicious, and so deadly, as to attribute, to the injury of God the creator, the name of honor due to him to wood and stones or other metals; when men themselves do not suffer a servant to be called by the name of his lord, whom not nature indeed, but a certain condition subjects to servitude? On the other hand there is another crime, that of covetousness, of no different wickedness, but different in name. Whence to Timothy he says: For the root of all evils is covetousness; for it is capable of all offenses, so that it may fulfill the desire of its greed, which is impossible, ever drinking, and ever thirsting.

Not without reason, then, does he show both evils under one name; for they are fulfilled by almost one and the same work

because just as idolatry strives to take away glory from the one God, so that he alone may not have that which is peculiarly his, the name of divinity worthy of himself alone; so also covetousness extends itself into the things of God, so that, if it can be done, one man alone may usurp to himself the creation of God, which God made common to all. Whence God says through the prophet: Mine is the gold, and mine is the silver (Haggai II, 9). Both, therefore, are enemies to God; for both deny to God what is his.

On account of which the wrath of God comes.

He says that the judgment of God is to come because of the evils mentioned; that vengeance may be taken upon those who, having despised God and his Law, have preferred to follow forbidden things.

In which you also once walked, when you lived in them.

He does not keep silent as to how great a benefit the grace of God through Jesus Christ conferred upon them; that they might rejoice that they have escaped the wrath which is about to come suddenly upon the unfaithful of the whole earth, and might present themselves such as can obey his commands, by whom they have been freed from the second death.

But now do you also put off all these: anger and indignation of soul, malice, blasphemy.

Let filthy speech not proceed out of your mouth. Do not lie to one another.

Put off the old man with his deeds, and put on the new, who is renewed unto knowledge according to the image of him who created him; where there is neither Greek nor Jew, circumcision and uncircumcision, Barbarian and Scythian, bondman and free: but Christ is all, and in all. Now he forbids these things, which seem to be lesser sins; lest, because above he commanded that the graver ones be mortified, these should be thought permissible, or as though not dangerous, not to be avoided: and at the same time, that having put off the old man—that is, seeing themselves uncontaminated as much in word as in deed—and having been made new in Christ through the acknowledgment of the truth, which was once hidden but now has been made manifest through the new law to believers; that they may become like the image of him who created them.

This image is to be understood in the conversation of a good life, as he says to the Corinthians in the first epistle: As we have borne the image of him who is of the earth; let us also bear the image of him who is of heaven. He himself, therefore, is the creator of man, whose image he commands us to bear in holiness and good works, which descend from the acknowledgment of the Son of God.

For no one can have a good and clean life unless he has one to whom he may exhibit it, from whom, if not reward, he may at least expect praise. But with God both praise and reward are hoped for; because the justice of God does not suffer him who has conquered the vices of the flesh to go uncrowned. In this acknowledgment therefore no one is excluded as unworthy, as if he did not deserve to come to the faith of Christ; for all who come become one, having been blotted out as to what they were, and inscribed as to what they have begun to be; so that, since they are of one faith, in that very thing they are also of one merit, so that those whom faith joins cannot be distinguished on account of the fact that they differ in nature and race or condition.

For Christ is all things and in all these; for since all are his members, Christ is all things; so that while there is one confession of them concerning their hope, in all Christ is; and thus all are his body, so that their profession and their nature agree. Yet this is a different image, which he says is created from the acknowledgment of the Saviour, and another image, unto which the first man was made. For this image is also in the woman, when she acknowledges him who created her, and, obeying his will, abstains from a disgraceful life and perverse conduct; but that other image is in the man alone, as the same apostle says in the first epistle to the Corinthians: A man indeed ought not to cover his head, since he is the image and glory of God. But if the woman also did not cover her head, she too would be the image of God.

But it was incongruous that she, being made subject to the man, should be said to be the image of God; for in Genesis it is thus said: And God made man, in the image of God he made him; so that, as God is one, one man should be made by him: that as all things are from one God, so from one man the whole race should be over the face of the whole earth. One, therefore, made one, who might have the image of his unity. And this same likeness, in man and woman, is of the mystery of the Father and the Son; yet he separated Barbarian from Scythian, just as bondman from free—not indeed in Christ, in whom all are one—but in savagery of morals and in the barbarity of the nation.

For he wished these to be understood as worse than Barbarians before they believe, since the books of the Greeks proclaim their righteousness, which, with nature as guide, they followed; to such a degree that among them theft was accounted a great sin, which the Greeks, he says, sought out with great industry and doctrine as paths of justice, while praising these others for having grasped it naturally. But as all things degenerate, afterward they began to be more blameworthy than they had before been praiseworthy. For after their women began to use the law of men—whom they say were first called Amazons—subjecting all Asia against nature; thus it came to pass that the men also became rabid like dogs, savage, wild, uncultivated, more than barbarous, so changed that they were even inured to the eating of human flesh. What wonder, since even the Romans themselves were once far different from what they now are?

For among their women, for the sake of chastity, the use of wine was unknown, as now the use of water is common; for the authority of discipline so flourished that a subject vessel did not do what it wished.

Put on therefore, as the elect of God, holy and beloved, the bowels of mercy, kindness, humility, meekness of mind, long-suffering, bearing with one another, and forgiving one another, if any have a complaint against another; even as Christ has forgiven you, so also do you. He exhorts them to do these things which lay up merit with God, that they may have gain. Now fear makes men abstain from sins; for one fears lest, doing evil, he be subjected to punishments. But these things which he now bids be done pertain to the advancement of merits; for they are of the will, not of necessity.

He, therefore, who abstains from unlawful things has praise; but he who refrains even from lawful things has both praise and reward.

But above all these things have charity, which is the bond of unity: and let the peace of God rejoice in your hearts, unto which also you are called in one body: and be thankful.

Since charity is greater than all things, he exhorts that this above all be striven for. For then all the things which he commanded above to be kept can be brought to the effect of rewards, if, with charity as guide, they walk the path of the law; for he works with his whole mind who does anything out of love. Hypocrisy and pretense have no place in charity; wherefore also the apostle John says: Fear is not in love. For he who fears is not perfect: Perfect love casts out fear; whence also the Lord prefers to be loved rather than feared.

For this is the love which embraces unity, this is that which makes all one body, this is that which has true peace, which it guards with a pure heart. For peace can be spoken of without having charity; but charity always has peace with it.

Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing yourselves in psalms and hymns and spiritual songs, singing in grace in your hearts to the Lord.

He always bids these things be meditated on, which sound of Christ: these are to be kept in the heart, which always render thanks to God the Father; that a resounding voice may serve him, that a psalm may praise him, a hymn extol him. And let this be known to him alone, who sees the hidden things of the mind, from whom also the reward is hoped for.

He commanded that it be sung to him in the hearts, lest it be done for the favor of men, and the fruit be lost.

whatsoever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him.

Since above he commanded that God be praised in the heart, and thanks be rendered to him; now he exhorts that both in word and in deed, in the whole of our conversation, the name of the Lord Jesus be praised and exalted; so that when our words are free of reproach, and our works are good, the Lord Jesus may be magnified, whose disciples are, by his teaching, beyond reproach. For then do we give true thanks to God through him, if we keep the measure of his commandments.

Wives, be subject to your husbands, as is fitting, in the Lord.

He thus commanded that wives ought to be subject to their husbands, as God commanded, saying among other things to the woman: And your desire shall be to your husband, and he shall rule over you; that by this very rite and discipline she should fear her husband as a lord, from whom she began to be.

Husbands, love your wives, and do not be bitter toward them.

He softens the rigor of the law for husbands, lest, by the power in which he prevails, one be excessive in the domination of his wife; but he ought to have regard to affection, since the woman is his flesh; lest by humbling her too much he provoke her and cause her to think contrary thoughts.

Children, obey your parents in all things; for this is well-pleasing to God.

Nothing else can be pleasing to God than what is just and dutiful.

For then can children have God propitious to them, if they render due honor to their parents, being compliant in obedience to them, difficult in contempt, knowing that children ought never to take counsel against their parents.

Fathers, do not provoke your children to anger, lest they become fainthearted.

He commands that fathers ought to be moderate toward their children, lest, being constrained by them, the children offend against them and offend God, which they do not wish to do. For anger is a thoughtless thing, to such a degree that sometimes he who is angry does not even spare himself. For fathers ought to remember that they too were once children; and children, in turn, ought to consider that they will be fathers; so that, with the counsel of both sides equally weighed, both children may be subject, and fathers moderate.

Servants, obey in all things your masters according to the flesh, not serving to the eye, as pleasing men, but in simplicity of heart, fearing the Lord.

Because God cannot be served otherwise than with a pure heart; for he sees through the hidden things of souls: thus he also directs that men are to be served. For he who serves to the eye does something else in secret: but he who serves from the soul is such outwardly as he is also within. If then he shall have been faithful in this obedience, he will merit the Lord; because he himself said: He who is faithful in the least is faithful also in much. For if he shall not have been faithful to him who exacts service for the present time, how will it be possible for him to show faith to him whom he hears will judge after death?

Therefore in the matter of the master according to the flesh he wills the servant to be just and obedient, so that he may be able to be both faithful and obedient in the things of God also. For if he shall have been fit in the present, where he knows there are no rewards except corruptible ones, how much more inclined will he be in devotion to God, whom he knows will give immortal rewards to the faithful!

Whatsoever you do, work from the soul, as to the Lord and not to men: knowing that of the Lord you shall receive the reward of the inheritance of the Lord Christ, whom you serve.

For he who does unjustly shall bear that which he has done unjustly: and there is no respect of persons with God. That he may make them prompt in obedience and faith, he promises that they will receive from God the reward of good works in the kingdom of Christ. And that this may be tested and accepted, he wills that they should obey thus as to the Lord, from whom they expect the reward. But if a servant shall have done unjustly, he offends not only man, but also God, whom he has despised in committing fraud against his master according to the flesh.

But if he shall have done well, he will not be, before God, the servant of a man, as one of lesser esteem: but he will be rewarded, as free among men, yet a servant of Christ, which is a name of dignity.

Masters, render to your servants that which is just and equal, knowing that you also have a Master in heaven.

Lest temporal masters be puffed up with pride, presuming upon their lordship, he softens and restrains their spirits, so that, having given consideration to the human race, they might perceive that God the author created not slaves and free men, but all as freeborn. But this came about through the iniquity of the world, that while one invades the borders of another, then he leads the freeborn captive; whence also those taken by hand were called by the ancients thence "mancipia" (slaves). This chance and condition still appears now: some are redeemed, others remain slaves. But with God he is held a slave who has sinned. Accordingly, on account of sin Cham was called a slave: Cursed be the boy Canaan, he shall be servant of servants to his brethren.

To this judgment the ancients assented, so that they defined that all the prudent are free, but all the foolish are slaves

because the prudent man abstains from sins, so that he is freeborn who follows what is right; but he is a slave who, through the imprudence of folly, subjects himself to sin. Whence also Cham, on account of folly, because he foolishly laughed at his father's nakedness, was called a slave. He shows therefore to masters that they are not truly masters, but as it were through an image; for they are masters of bodies, not of souls. For God alone is Master, and the invisible author of things, ruling both bodies and souls; so that, considering these things, they should exact just services from them: such indeed as they themselves wish to be exacted from them by the common Lord.

For since they themselves do not serve God as is worthy, though they do not deny that he has power over all, and that his daily gifts are supplied for human use through the ministries of creation, they exact from their equals (not to say brothers) services so heavy that they cannot be borne: not considering that they themselves, whether they wish it or not, are servants; and let them see of what merit.

Be instant in prayer, watching therein with thanksgiving: praying at the same time for us also, that God may open to us a door of speech, to speak the mystery of Christ (for which also I am in bonds) that I may make it manifest, as I ought to speak. Now to the prudent he shows the mystery of the Lord Christ, and to those wary in avoiding the vices of sins he shows that they must be instant in prayer, so that they may grow in merits, as the temptations of the adversary fail. He holds them worthy to such a degree that he judges that they too can help him by prayers to assert the Gospel boldly, for the manifesting of which he had received an embassy.

Walk in wisdom toward those who are outside, redeeming the time.

Let your speech always be seasoned with grace, as with salt; that you may know how you ought to answer each one.

Since it is necessary that we walk among unbelievers, and mingle in conversation for the sake of worldly intercourse: this is what he warns, that this very conversation be conducted with wisdom on account of the scandal of the Gentiles; lest they take occasion through us to blaspheme, and be incited to persecute. For what need is there to speak with one whom you know to be intractable, and of obstinate mind, ready to commit insult? Therefore he warns of these things, that at the opportune place and time, with modesty as teacher, words of religion be brought forth: or if such a person is present who would make an uproar, one should keep silence. For one must act differently with the powerful of the world, differently with the middling, and differently with the lowly. Again, differently with the gentle, differently with the wrathful, to whom one ought to yield, that is, to redeem the time.

For when you yield to Dominical words being plotted against and to the raging boldness of the time, you turn to profit the injuries of a hostile time. For if the head, that is, the king, assents to the body, then there is liberty of speaking the words of God with gentleness, that they may be provoked to good. Yet to the clamorous and those disposed to reviling one must always yield; for you conquer while you yield.

All things concerning me, Tychicus, a beloved brother and faithful minister and fellow-servant in the Lord, will make known to you: whom I have sent to you for this very purpose, that he may know the things concerning you, and comfort your hearts, together with Onesimus, a most dear and faithful brother, who is from among you: they will make known to you all things that are here. He says he has sent the brothers for this purpose, that mutually there might be made known to each other the things that were being done by each side.

Although above he says that he is present with them in spirit, and sees what they do, yet there is need of go-betweens. For one becomes more solicitous when he sees someone come to consider his conduct; for he fears more, if he perceives that he is seen in what he does. For although God sees all things, and we know that all things are known to him, yet because we do not see that we are seen by him, we do contrary things.

Aristarchus, my fellow-captive, salutes you, and Mark, cousin of Barnabas (concerning whom you received a command, that if he come to you, you receive him), and Jesus, who is called Justus: who are of the circumcision. These alone are my helpers unto the kingdom of God, who have been a comfort to me. This Aristarchus appears to be of good conduct and merit, who is designated as a partaker in Dominical devotion and a companion of the Apostle's labors.

But of Mark, that he may commend him, he does not conceal what he is; so that, being learned to be a kinsman of the praiseworthy man Barnabas, he may be held honorable.

He adds also Jesus, whom he calls by the name Justus. To these alone he bears witness, because these of the circumcision were a help to him, assenting to and sharing in his opinion; that they should no longer preach that circumcision ought to be practiced further—therefore he calls them his partners in the kingdom of God. But to preach that circumcision must be practiced, and that sabbaths and new moons must be observed, is not spiritual, but earthly.

Epaphras, who is one of you, a servant of Christ, salutes you.

He makes the letter dearer to them, when he bears witness to one who is from among them themselves. Always solicitous for you in prayers, that you may stand perfect, and fully accomplished in all the will of God. He testifies that he wishes such wholesome things for them, so that he may show that this man, who is their fellow citizen, and most dear to him by the affection of like-mindedness, is a partaker of his devotion for their advancement.

For I bear him witness that he has much labor for you, and for them that are at Laodicea and Hierapolis. That he may make them solicitous for their own salvation, he shows how great is the vigilance of others on their behalf; for one becomes more solicitous out of shame, when he sees another laboring in his own cause.

Luke, the most dear physician, salutes you, and Demas.

Truly Luke was most dear to the Apostle; because, setting aside all things, he always followed the Apostle: he is also said to have written the Gospel and the Acts of the Apostles.

Salute the brethren who are at Laodicea, and Nymphas, and the church that is in his house.

Since he was likewise solicitous also for those who are at Laodicea, in their letter he directs that these be saluted, esteeming Nymphas dearer, whose house also he salutes; for that house seems to have been so devoted that all of it was marked with the sign of the cross.

when this epistle shall have been read among you, cause that it be read also in the church of the Laodiceans; and that you likewise read that which is of the Laodiceans.

Because the instructions of the Apostle are general, and the letters were written for the advancement of all the churches; therefore he directs that this letter be read also to the Laodiceans, that through it they might learn what they ought to do: and that the Colossians should read theirs, according to the sense set forth above.

say to Archippus: Take heed to the ministry which you have received in the Lord, that you fulfill it.

He warns their leader, through the people themselves, to be solicitous for their salvation; and because the letter is written for the sake of the people alone, therefore it is not addressed to their ruler, but to the church. For after Epaphras, who instructed them, this man received their church to be governed.

The salutation, by the hand of me Paul.

Be mindful of my bonds. The grace of our Lord Jesus Christ be with you. That he may confirm the letter, he says it is subscribed by his own hand, reminding them so that they may keep in mind his sufferings, which he was undergoing for the salvation of the Gentiles: and that they might show themselves such as not to bear it hard to suffer injuries for these things.