Chapter 2

1 And I will have you know how great a contention I have for you, and them which are at Laodicea, and whosoever have not seen my face in the flesh. 2 That their hearts may receive comfort when they are knit together in love, and into all the riches of the certainty of understanding, into the knowledge of the mystery of God, and of the Father, and of Christ. 3 In whom are hidden all the treasures of wisdom and understanding. 4 And this say I unto you, lest any body should deceive you with persuading speech. 5 For although I am absent in body, yet in spirit am I with you, rejoicing and seeing your order, and the steadfastness of your faith in Christ.

AND I will have you know.) He testifies his love toward them, to the end he may have the more credit and authority. For willingly do we believe those whom we know to be careful for our salvation. Neither is it a common or vulgar sign of love for that he was careful for them in the midst of death: that is to say, when he was in hazard of his life. And to the end he may the more set forth the vehemency of his diligence and care, he calls it a Contention or Strife. I reprehend not Erasmus for that he has translated it Care or Carefulness: and yet the force of the Greek Verb is to be noted: because [〈 in non-Latin alphabet 〉] is put, whereas there is contention or resisting. With the same reason he confirms, his ministry to belong unto them. For from whence came so earnest a cogitation or minding of their salvation, but because the Apostle of the Gentiles ought with love and care to embrace yea even those whom he knew not? And because commonly there is no love amongst those that are not acquainted, he abases the knowledge that is gotten by sight, when he says, Whosoever have not seen my face in the flesh, For among the servants of God there is another sight, than is that which is of the flesh, which wins love. Because it is almost by common consent allowed of, that the first Epistle to Timothy was written from Laodicea: therefore certain allot this Laodicea, whereof Paul makes mention, unto Galatia: whereas that other was the metropolitan or mother city of Phrygia Paratiana. But unto me it seems more likely to be true, that that is a corrupt and faulty inscription: as in his place shall be noted.

2 That their hearts may receive comfort. Now he declares what he wishes unto them: and he shows an affection which is truly Apostolic. For he affirms that no other thing is so dear unto him, as that they be knit together in faith and love. He shows therefore that he was moved with no preposterous desire, (as in some it happens) to take upon him so great care for the Colossians and others: but for that the manner of his office did so require. Comfort is taken in this place for the true quietness and tranquility wherein they rest or repose themselves. He affirms that then at last they shall obtain the same, if they be knit together in love and faith. Hereby appears where summum bonum the chiefest felicity is to be placed, and in what things it consists: namely while we agreeing together into one faith, may be also joined together in mutual charity: this I say is the perfect joy of a Godly heart: that is the blessed life. And as charity or love is here commended of the effect, in that it sheds true joy into the minds of the godly: so again the cause thereof is showed, where he says. Into all fullness of understanding. For this is the bond of holy unity, even the truth of God, while we embrace the same with one consent. For peace and concord with men flows out of that fountain. The riches of the certainty of understanding. Because most men being content with a small taste, have nothing but a confused and vanishing knowledge, he does by name set down the riches of understanding: by which word he means a full and pithy understanding and perceiving. and withal he admonishes, that according to the measure of understanding, we must profit and go forward in love and charity. By the word, certainty, he shows the difference between faith, and thinking or supposing. For he truly and in deed does know God, that wavers not or staggers not by doubting: but that abides in a steadfast and constant persuasion. Paul calls this constancy and steadfastness oft time [〈 in non-Latin alphabet 〉]: which word also he uses here in this place, and joins it continually with faith: so that certainly it can no more be plucked away from it, than heat or light can be from the Sun. Devilish then is the opinion and doctrine of the Schoolmen, for that, in taking away certainty, they put in place thereof a moral conjecture (as they term it). Into the knowledge of the mystery. This piece is to be read appositively for he expounds what that knowledge is whereof he makes mention: namely that it is no other thing but the knowledge of the Gospel. For the false Apostles also do set out their deceits with the title of wisdom. but Paul retains the Children of God within (the compass) of the Gospel alone: that they may desire to know nothing else. Why he uses the word Mystery for the Gospel is already said. But hereof let us learn that the Gospel can be received, by faith alone, and not by reason, nor yet by the thorough sight of mans mind or understanding: because otherwise it is a thing hidden from us. I interpret Mystery of God, passively, as in which God revealed. For straight after he joins, And of the Father, and of Christ, with which piece he means that God cannot be known, but in Christ, as again the Father must needs be known, where Christ is known. for John affirms both, He that has the Son has the Father also, he that has not the Son, has not the Father neither. Therefore whosoever think they know any thing of God without Christ, they forge to themselves an Idol in stead of God. As also on the contrary side he knows not Christ, who is not brought unto him by the father, and so embraces whole God in him. It is the while a place worthy to be thought on to prove the Godhead of Christ, and that he is of one essence with God. For after he has spoken afore of the knowledge of God, he does by and by apply it as well to the Son as to the Father. whereof it follows, that the Son is God equal with the Father.

3 In whom are, or, In which are, The piece in quo (which may be Englished in whom or else in which) either has relation unto all that which is comprehended, touching the knowledge of the mystery; or else to that only which went next before, that is, Christ. Although there is small difference between the one and the other, yet the latter pleases me better, and is more allowed and used. The sense is then, that in Christ lie hidden all the Treasures of Wisdom and knowledge. whereby he declares that we are perfectly wise, if we know Christ truly: in so much that it is madness, to wish to know any thing saving him. For seeing that the Father has made manifest himself wholly in him: he means to be wise without God, which is not content with Christ alone. If it like you to expound it of the Mystery, the meaning shall be, that all the wisdom of the Godly shall be included in the Gospel, whereby God is revealed unto us in his Son. And he says that the treasures are hidden, because they appear not out to be seen in great glittering and gallant show, but they lie as it were hidden rather under the humility and baseness of the cross, and under simplicity which is contemptible. For the preaching of the cross (as we have it to the Corinthians) is always foolishness unto the world. Between Wisdom and Understanding in this place I put no great difference, because doubling of a thing so much avails to augment the matter, as if he should have said there can be found else where no jot of knowledge, instruction, learning, or wisdom.

4 This I say lest any body. Because the devices and inventions of men (as afterward we shall see) have a show or kind of wisdom, the minds of the Godly must be prevented by this persuasion that the only knowledge of Christ is enough and enough. And surely this is the Key which may lock up the gate against all wicked errors. For what was the cause that men wrapped themselves in so many ungodly opinions, in so many idolatries, in so many foolish speculations, but because they despised the simplicity of the Gospel, and were bold to aspire higher? Whatsoever errors then is in the Papacy, they may thank this ungratefulness of it, that being not content with Christ alone, they gave themselves to strange doctrines. Well therefore does the Apostle to the Hebrews, while he minded to exhort the faithful that they should not suffer themselves to be carried away with strange or new doctrines, use this foundation first of all, Christ yesterday, and today, and for ever. with which word he signifies that they are out of danger who abide in Christ and that they are laid open to all deceits and subtleties, which think not Christ sufficient. So Paul here wills, that whosoever he is that will not be deceived, must be armed with that principle, (namely) It is not lawful for a Christian man, to savor any thing but Christ. Although whatsoever shall be brought afterward have never so beautiful a color, yet nothing will be done, it shall work nothing. To be brief there shall be no likelihood nor persuading speech which shall bend but even the breadth of a finger the hearts of them who have addicted their minds to Christ. A place truly to be commended highly. for as he has prevented or stopped all wicked opinions and doctrines, who has taught men to know nothing beside Christ; so the same is the way, whereby we may at this day destroy and hurl down the whole Papacy, as that which evidently appears compact and made out of the ignorance of Christ.

5 For although in body I am absent, yet in spirit am I with you. Lest any man should object, that warning or admonishing were scant seasonable from a place so far distant, he says that his love toward them causes that he is present with them in spirit, and judges, as it were of the present case, what is expedient for them. And by praising the estate they presently were in, he warns them that they slide not nor bend therefrom. Rejoicing, says he, and seeing, that is to say, because I see. For the copulative has the force of a causal, which is much used of the Latines and Greeks. It is as much as if he should say, Go on as you have begun, for I know that hitherto you have held a right course, for the distance of the place hinders not that I should not see you with the eyes of my mind. Your order and steadfastness. He puts two things, in which consists the perfection of the Church, namely order amongst themselves, and faith in Christ. Signifying by order as well consent, as, well ordered manners, and the whole discipline. He praises their faith by their constancy and steadfastness, declaring that it is a vain shadow of faith, whereas the mind wavers and alters between diverse opinions.

6 As therefore you have taken on you Christ Jesus the Lord, walk you in him. 7 Rooted in him, and built, and confirmed in faith, as you are taught, abounding in the same with thanksgiving.

6 As.) Unto praise he joineth exhortation, in which he teacheth that it will nothing profit them that they have once received Christ, except they abide continually in him. Furthermore in that the false Apostles allege the name of Christ, to deceive and beguile: he twice preventeth this danger while he biddeth them go forward as they had been taught, and as they had received Christ. For with these words he admonisheth, that so constantly must they stick to the doctrine which Epaphras delivered and they embraced, that they take heed to themselves for (admitting) any other doctrine and faith. As Isaiah said, chapter 30.21. This is the way, walk in it. And truly so must we use the matter that the truth of the Gospel, after it is manifested unto us, must be unto us a brazen wall, to fend off all deceits. And with three Metaphors, doth he set out what manner constancy of faith he requireth of them. The first is in the word Walk. For he compareth the pure doctrine of the Gospel, as they learned it, to a certain and plain way: which whosoever keepeth, shall be out of danger of error and going awry. He exhorteth them then if they will not go out of the way, that they turn not out of the course or walk which they have begun. The second metaphor is taken of trees. For as a tree spreading his roots deep in the ground hath sustentation and defense enough to abide all the forces of winds and storms: so if any be fixed in Christ deeply and thoroughly, as in a strong root, he can by no subtle devices of Satan be hurled down from a right state. Contrariwise if any do not groundfast his roots in Christ, he will easily be carried about with every blast of doctrine, no otherwise than a tree that is defensed with no roots, at the first blast is turned up. The third metaphor is of building. For a house which is not supported with a foundation, will quickly fall. The like happeneth to them who lean upon other shores than Christ: or else who are not strongly founded in him, but have the house of their faith as it were doubtful and hanging by means of their weakness and lightness. These two things are to be marked in the words of the Apostle: namely that the firmness of them who rest upon Christ must be unmovable: and their course or proceeding never a whit doubtful, or endangered unto error. And this is an excellent praise of faith by the effect. Secondly, so long must we profit in Christ, as until we have taken deep rooting in him. Whereof we may gather readily, that they do only go astray by byways and are disquieted hither and thither, that hold not Christ.

7 And confirmed in faith. He repeateth the selfsame without figure, which he had spoken by metaphors: namely the going forward on the way, the defencing of the root, and shoring or upholding of the foundation, to be the firmness and constancy of faith. And note, in that they were well taught, this reason was set forth unto them, to the end that safely and surely they might fasten their root in that faith which they had tried. Abounding. He will not only have them stand unmovable, but increase every day more and more. Whereas he addeth, With thanksgiving, he will always have them mindful whence faith itself cometh: that they be not puffed up with arrogancy, but rather that they repose themselves with fear in the gift of God. And certainly unthankfulness is very often in fault, why the light of the Gospel, as also other the graces of God are taken from us.

8 Take heed lest any rob you through Philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 9 Because in him dwelleth all the fullness of the Godhead bodily. 10 And ye are fulfilled in him, who is the head of all principality and power: 11 In whom ye are also circumcised with Circumcision not made with hand by putting off the body of the sins of the flesh, by Circumcision I say of Christ. 12 Being buried together with him by Baptism: in whom also ye are risen by the faith of the efficacy of God, who hath raised him from the dead.

8 Take heed lest any. Again it teacheth them against what poison the preservative which he gave them ought to be taken. For although that [I mean a firm faith] be a common remedy against all the deceits of the devil, as I have said: yet had it at that time a peculiar use among the Colossians, unto which it ought to be applied. Take heed, saith he, lest any rob you. He useth a very fit term. For he alludeth unto thieves, who when they cannot violently steal the whole flock, then do they by subtlety drive away some of the Cattle. So maketh he the church Christ's sheepfold, and the hurdles or closures hereof, the pure doctrine of the Gospel. Us then that are the sheep of Christ, he declareth to rest in safety, as long as we hold the unity of faith, and he maketh the false Apostles like to Thieves which carry us away from the folds. Wilt thou then be reckoned in the flock of Christ, wilt thou abide in his folds? Bend not the breadth of a nail from the purity of doctrine. For undoubtedly Christ will do the duty of a good Pastor Shepherd with shielding us, if we will hear his voice only, and refuse the voices of others. To be brief, the 10. chapter of John, is an exposition of this present place. By Philosophy. Because many have utterly thought that Paul in this place doth condemn Philosophy, it must be defined what he meaneth thereby. In my judgment he understandeth, whatsoever men do invent of their own heads, while they will have a smack of their own sense: and that not without some fair pretence or color of reason, that in show it may be probable. For there is not much ado about rejecting the inventions of men, when they have no commendation or setting out: but about them that deceive the minds with a deceitful opinion of wisdom. Or if any had rather have it spoken at a word, Philosophy is nothing else but a persuading manner of speech, which insinuateth or shouldereth in itself by fair and plausible reasons into the minds of men. Such I grant shall all the sly reasons of Philosophers be, if they put to aught of their own to the pure word of God. Therefore Philosophy shall be no other thing but a corrupting of pure doctrine, if it be mingled with Christ. But let us bear in mind that Paul under the name of Philosophy, hath only condemned all forged doctrines, which spring out of man's brain, whatsoever color or show of reason (besides) they have. That which followeth next of vain deceit, I do thus interpret, Beware of Philosophy, which is nothing else but a vain deceit. After the tradition of men. He doth more nighly show what Philosophy he misliketh: and also in two respects he reproveth it of vanity: because it is not according to Christ, but according to the rules of men, and is placed in the elements of the World. Note that he setteth Christ opposite and against both the Elements of the World, and also the Traditions of men. Whereby he meaneth, that whatsoever is forged in the brain of man, is not agreeable unto Christ, who is appointed to us an only Teacher from the Father, to retain us in the simplicity of the Gospel. And that (simplicity) is corrupted even with a little leaven of man's traditions. He meaneth in like manner that all those doctrines are contrary unto Christ which place in the elements of the world the worshipping of God, which we know by the rule of Christ to be spiritual: which doctrines also entangle the minds of men with those trifles and toys, whereas Christ calleth us straight unto him. But what calleth he Elements of the world? No doubt but he calleth ceremonies so. For by and by after for an Example he bringeth forth one kind of them, namely Circumcision. And why he so calleth them, two reasons are usually brought. Some think it to be a Metaphor: so that elements are rudiments meet for Children, which bring not to perfection of doctrine. Some take them in a proper signification or meaning for outward things and such as are subject to corruption, which serve nothing to the kingdom of God. The former exposition doth more like me as also Galatians 4.3.

9 Because in him dwelleth. The reason why those elements of the world, which are the traditions of men, agree not with Christ. For they are additions to supply defect or want, as they say. But in Christ is perfection, to which nothing can be added. Therefore whatsoever men mingle in of their own heads, it fighteth with the nature of Christ because it condemneth him of imperfection, and insufficiency. This argument alone is enough to confute all the feigned devices of the Papists. For to what end belong they but to make up and bring to perfection, that which is begun in Christ? But this reproach against Christ is not to be borne. They say indeed that they add nothing to Christ: because they (I mean elements) are a piece of Christianity which they have tied or patched to the Gospel. But they escape not with that kind of Cavil. For Paul speaketh not of an imagined Christ but of a Christ preached, who hath revealed himself by a certain and sure doctrine. Furthermore where he saith that, The fullness of the Godhead dwelleth in Christ, he meaneth no other thing but that God wholly is found in him: so that he, longeth after a thing that is better and more excellent than God, who is not content with Christ alone. The sum is that God hath exhibited himself unto us in Christ fully and wholly. The interpreters do sundry ways expound the Adverb, bodily. I doubt not but that it is put unproperly, for substantially. For he setteth opposite this manifestation which we have in Christ, unto all other manifestations that ever were. For God hath often exhibited himself unto men, but that in part (only). But in Christ he wholly communicateth himself unto us. Otherwhere also he hath manifested himself, but in figures, or power and grace. But in Christ he hath essentially appeared unto us. So is fulfilled that, 1. John 2.23. He that hath the Son, hath also the Father. For they have God truly present, and altogether have the fruition of him, who have Christ in profession.

10 And ye are fulfilled in him. He addeth that that perfect essence of the Godhead which is in Christ, in this respect doth avail us, that we should be also perfect in him: as if he should say, Whereas God wholly hath his abiding in Christ, therefore it is [that he hath so], that we obtaining him, may possess in him a full and sure possession. Therefore they do double injury to God, who content not themselves in Christ alone. For beside that that they derogate from the glory of God, by desiring and seeking after somewhat above his perfection: they are also unthankful, in that they seek elsewhere that which already they have in Christ. Yet Paul meaneth not, that Christ his perfection is poured over into us, but that it is in him wherewith we may be fulfilled, so that nothing any more shall be lacking unto us. Which is the head. He hath again put in this piece for cause of the Angels, meaning that the Angels also shall be ours if we have Christ. But hereof afterward. But in the mean while we must think on this, that we are up and down enclosed with grates, lest our faith should step but even a little aside from Christ.

11 In whom also ye are circumcised. Hereof appeareth that he had controversy with the false Apostles who mingled the law with the Gospel, and by that means they made Christ as it were having two shapes or fashions. And he nameth one kind for example sake. He proveth the Mosaical circumcision not only superfluous, but also quite contrary to Christ, because it destroyeth the spiritual circumcision of Christ. For to this end was Circumcision given unto the fathers, that it might be the figure of a thing absent. They therefore that keep still the figure now that Christ is come, do deny that to be fulfilled which doth figure. Let us remember that the outward circumcision is here compared with spiritual (circumcision) no otherwise than the figure with the truth. A figure is of a thing absent. It doth then put away the presence of the very thing itself. This is it then that Paul contendeth for, because in Christ is fulfilled that which was shadowed in circumcision made with hand: (and) that now there is of the same neither profit nor use. Then he pronounceth it to be the Circumcision of Christ, which is made in the heart: and therefore that that outward circumcision is not now in any wise required: because that whereas the thing itself is extant, that shadowing sign vanisheth, as having no place but where the thing itself is away. By putting of the body. He calleth that mass or lump, which is compact of all vices, a Body, by a fine Metaphor. For as we are closed about with our bodies: so also are we enwrapped on every side with a stack or heap of vices. And as the body is framed and compact of diverse members, all and singular which have their proper actions and offices: so out of that heap of corruption all sins do pour out as members and parts of the whole. There is the like manner of speech Romans 6:13. He taketh flesh, after his manner for nature corrupted. The body of the sins of the flesh, then is the old man with his works. Only in the manner of speaking there is a diversity: because properly in this place he blazeth out the mass of vices, which spring from nature being corrupted. This he saith we obtain by Christ, that regeneration wholly is his benefit. He it is that circumciseth the foreskin of our heart, that is, which mortifieth all the concupiscences of the flesh, not with his hand, but by his Spirit. Therefore in him is extant and manifest the truth and very thing of the figure.

12 Being buried with him by Baptism. He declareth as yet more plainly the manner of spiritual circumcision, namely for that we being buried with Christ, are partakers of his death. He doth by name teach that we obtain that by Baptism that it may the better appear, that there is no use of Circumcision under the kingdom of Christ. For some might else object, Why puttest thou away Circumcision under this pretence, because the effect thereof is in Christ? Objection: was not Abraham circumcised also spiritually? And yet this hindered not but that he should add a sign to the thing? Outward Circumcision therefore is not superfluous, although the inward (Circumcision) be given by Christ. Answer: Paul preventeth such manner of objection, by making mention of Baptism. Christ, saith he, worketh in us spiritual Circumcision, that old sign which was in force under Moses not coming in place, but Baptism. Baptism then is the sign of the thing exhibited and plainly set out which Circumcision did figure while it was absent and away. It is an argument taken of the government which God hath ordained. For they that hold still circumcision, devise a way of dispensation and government clean contrary to that which God hath appointed. In that he saith, We are buried with Christ, is more than to be crucified (with him). For burying setteth out a perpetual progress or continuance of mortification. Whereas he teacheth this is done by Baptism, as also he doth, Romans 6:4, he speaketh as he is wont, attributing efficacy to the Sacrament, lest in vain it should signify that which is not. By Baptism then we are buried with Christ, because Christ doth therewithal effectually perform mortification which in Baptism he signifieth: that the thing may be joined with the sign. In whom ye have also risen. He amplifieth the grace which we obtain in Christ, which goeth far before circumcision. We are not only grafted into the death of Christ, saith he, but we rise again also in newness of life. Wherefore the more injurious are they against Christ, which assay to bring us again to Circumcision. And he addeth, By the faith. For verily by it we take hold of that which is offered unto us in Baptism. But what faith? (Forsooth) of his Efficacy or working. Whereby he meaneth that faith hath here foundation in the power of GOD. But because Faith roameth nor strayeth not about in a confused and (as they say) an indefinite contemplation of the power of God: he setteth out what efficacy they ought to respect, namely that wherewith he hath raised up Christ from the dead. And he taketh it as granted; because it is impossible that the faithful should be pulled away from their head, that that power which hath showed forth itself in Christ, should in like manner be proved out upon them all.

13 And ye when ye were dead by sins, and in the uncircumcision of the flesh, hath he together quickened with him, by forgiving you all your sins. 14 And having put out the handwriting in decrees which was against us, which was contrary to us, and that hath he taken out of the way being fastened to the Cross. 15 Spoiling principalities and powers hath led them along openly, triumphing over them in it.

13 And ye when ye were dead. That which in general wise he hath discoursed, he admonished the Colossians, to consider in themselves: which is a very effectual manner of teaching. Furthermore seeing they were Gentiles when they were converted unto Christ, he thereby warneth them how strange a thing it were to skip over from Christ to the ceremonies of Moses. Ye were, saith he, dead in uncircumcision. This word may be taken either in a proper signification or else metaphorically. If you take it properly, the sense shall be, Uncircumcision is a symbol or badge of estrangement from God, for where the covenant of grace is not, there is uncleanness, and thereof cometh the curse and damnation. But God hath called you from uncircumcision to himself: and therefore from death. So should he make uncircumcision not the cause of death: but a testimony and witness that they were strangers from God. And we know that men live not any otherwise, than while they cleave to their God, who alone is their life. Whereof it followeth that all the ungodly, while they seem in their own conceits to be very lively and fresh yet are they spiritually dead. By this means this place would agree with the second chapter to the Ephesians verse 11, where it is said, You must remember that in time past when you were Gentiles, and called uncircumcision of that Circumcision which is made with hand in the flesh, at that time you were without Christ, separated from the government of Israel, and strangers from the promises. But Metaphorically it should be an allusion to natural uncircumcision: but yet Paul should speak here of the stubbornness of man's heart against God, and of nature distained with naughty affections or motions. I rather hold the former exposition, because it agreeth better with the text. For Paul maketh mention that uncircumcision was no hindrance but that they should be partakers of the life of Christ. Whereof it followeth, that Circumcision derogateth or taketh from the grace of God, that which already they had obtained. In that he ascribeth death unto uncircumcision, he doth it not as unto the cause, but as to the badge or mark [thereof]. As he doth in that other place to the Ephesians, which I have alleged. And it is often used in the Scripture, by privation of the sign, to note the privation of the thing, as Genesis 3:22, Lest haply Adam eat of the fruit of life, and live. For the tree did not give life: but after it was taken away it was the sign or badge of death. Paul in this place hath briefly set forth both, he saith they were dead through sins; this is the cause: for sins do separate us from God. He putteth to, In the uncircumcision of the flesh. This was the outward uncleanness, a testimony of spiritual death. By forgiving you, God indeed doth not quicken us by only forgiveness of sins: but in this place he doth peculiarly make mention thereof: because free reconciliation with God, which overthroweth righteousness of works, doth specially belong to the present cause, wherein he discourseth about abrogating and doing away of ceremonies as more largely he hath treated in the Epistle to the Galatians. For the false Apostles in establishing ceremonies, did bind the consciences with a snare, from which Christ hath loosed them.

14 Having put out the handwriting. Now does he hand to hand cope with the false Apostles. For this was the state of the case, Whether the keeping of ceremonies were necessary under the kingdom of Christ. But Paul contends, that ceremonies were abolished, and that he may prove it, he compares them to a handwriting, whereby God holds us as it were bound, so that we cannot deny our guiltiness or debt. Now he says we have so been delivered from guiltiness, that the handwriting also has been put out, that it should not be extant in memory. For we know that in all things while the handwriting remains the bond or Obligation is of force: but after the handwriting is razed, or torn in pieces, the debtor is free and acquitted. Whereof it follows that all they do diminish the benefit of Christ, which as yet urge ceremonies: as though we were not by him acquitted and set free. For they restore to the handwriting the force which it had, that they may still keep us endangered. This therefore is a true reason in divinity, to prove the abolishing of ceremonies: because if Christ has fully and perfectly redeemed us from guiltiness and out of danger, he ought also to take away the memorial of the Obligation, whereby the consciences may be at peace, and quiet in the sight of God. For these two are annexed and tied together. Whereas the interpreters do expound this place diversely, there is none of them does satisfy me. Some do think that Paul speaks simply of the moral Law: but untruly. For Paul is accustomed to call that portion (of the law) which is placed in ceremonies, decrees: as in the Epistle to the Ephesians, and a little after. Specially the place to the Ephesians chapter 2 verse 15 manifestly proves, that Paul in this place speaks of Ceremonies. And therefore better do they which restrain it to Ceremonies: but in this point they also are deceived, that they add not a reason why it is called a hand-writing, or rather they allege or assign a cause that is contrary to the true cause indeed: neither yet do they aptly apply this similitude to the Text. But the (true) reason is, that all the ceremonies of Moses had with them some confession of guiltiness, which bound the followers of them as it were with a more straight band before the judgment of God. As for example, What other things were the washings, but a testimony of filth and uncleanness: As oft as any sacrifice was offered up, did not the people that stood by, behold in the same an image or representation of their own death? For when men did place in their stead a harmless beast, they confessed that they themselves deserved that death. To be brief, look how many rites or ceremonies there were, so many shows of men's guiltiness, and handwritings of obligation were there. If any object and say, that they were sacraments of the grace of God: as at this day Baptism and the Eucharist are unto us: the answer is easy. For two things are to be considered in the old ceremonies: that which was agreeable unto the time, and then that which led men unto the kingdom of Christ. Whatsoever was then done, did show forth nothing else but an obligation or binding. Grace was after a sort suspended and deferred, till the coming of Christ; not that the fathers were excluded from the same, but they had no present show thereof in their ceremonies. For they did see nothing beside the blood of beasts in sacrifices: and in their washings they did see nothing but water. Therefore as concerning the present view or show, guiltiness remained: nay rather the ceremonies themselves did seal up and sign guiltiness. After this manner also speaks the Apostle in all the Epistle to the Hebrews: because he sets Christ directly opposite and against the ceremonies. But how is it now? The Son of God by his death has not only delivered us from condemnation of death, but to the end our acquitting and discharge might be the more certain, he has abrogated and done away those ceremonies, that there should appear no remembrance or monument of Obligation or binding. This is full and perfect liberty, that Christ by his blood has wiped out not only our sins, but every handwriting that might testify that we were guilty and endangered unto God. Erasmus in his translation has disordered and confounded the text set down by Paul, while he thus places it, Which was contrary to us by decrees. Therefore hold fast, as it is true and natural, this reading which I have set down. He has taken out of the way, Having fastened it to his Cross, He shows the way whereby Christ has razed the handwriting. For as he fastened to his cross our curse and malediction, our sins, and pains also due to us: so has he done in like manner that bondage of the Law, and whatsoever belongs to the binding of our consciences. For being fastened to the cross he took all things upon him: and therefore he bound them, that they might have no more right and power over us.

15 Spoiling principalities. Without doubt he means the Devils, unto whom the Scripture signs these parts, in that they accuse us before the presence of God. But Paul says they are unarmed, so that they can bring forth nothing against us, the witness and testimony of our guiltiness being done away. And he adds this by name, whereby he may declare that the victory which he has gotten for himself and us over Satan, is deformed and blotted of the false apostles: and that we are bereft of the commodity thereof, whenever they (go about to) restore the old ceremonies. For if our liberty be the spoil, that Christ has taken away from the Devil, what do others who will bring us back into bondage, but restore unto Satan the spoils, whereof he was clean stripped? Triumphing over them in it. The Greek speech will abide that we may read In himself. Nay rather the greater number of books have [〈 in non-Latin alphabet 〉] with an aspiration: but the circumstance of the place does altogether require, that we read it otherwise. For that which should but coldly be spoken of Christ, is aptly and freely referred to the cross. For as before he compared the cross to a noble Monument of victory, or to the pomp of a triumph, in which Christ led about his enemies: so also now does he make it like to a triumphant chariot, in which he has been seen over all the company. For although in the cross there was nothing but a curse: yet it was so swallowed up through the power of the Son of God, that after a sort it put on a new quality and nature. For no judgment seat was so honorable, no princely throne so stately, no pomp of triumph so notable, no chariot so lofty, as that gallows-tree on which Christ has subdued death, and the devil the prince of death, and therefore has utterly trodden them under his feet.

16 Therefore let no man judge you either in meat, or in drink, or in a piece of a holyday, or of the new moon, or of the sabbaths. 17 Which are a shadow of things to come, but the body is of Christ. 18 Let no man take from you the victory, meaning to do it in lowliness and in the service of Angels, thrusting himself into those things which he has not seen, in vain being puffed up by the mind of his flesh. 19 And not holding the Head, whereof the whole body being served or aided and knit together by joints and knittings, grows with the increase of God.

16 Therefore let no man. That which afore he spoke of Circumcision, he now extends to the difference of meats and days. For Circumcision was the first order or degree toward the observing of the law: and then other things followed. To judge, in this place signifies to make one guilty of a fault, or to lay on religion, so that we may not any longer be free. He denies it then to be in the power of men, to make us subject to the observation of rites and ceremonies which Christ by his death has taken away, and has plucked our necks from the yoke of them, that we should not suffer ourselves to be enwrapped with the laws which they make. And he does covertly set Christ opposite and against all men, lest any should so boldly and rashly extol himself, that he would assay to take away that which was given by him. In a piece of a holiday. Some take [〈 in non-Latin alphabet 〉] for participation or partaking. Chrysostom supposes that therefore he said a Piece, because they kept not all the festival days or holidays: neither yet did they exactly keep holiday according to the prescription and appointment of the law: which (prescription) was put out. Consider whether it may not be taken for segregating or parting. For they that make difference of days, do as it were divide one day from another. Such partition became the Jews, that they should keep holy the days commanded by parting them from others. Among Christians such dividings are ended. But some man will say, We do as yet retain some observation of days. I answer, We keep not days, as though there were any religion in holidays, or as though it were not lawful then to labor: but to have regard to policy or government and order, and not to the days. And that is it which by and by he joins.

17 Which are a shadow of things to come.) Therefore does he set at freedom Christians from keeping them, because they were shadows at what time Christ as yet after a sort was absent. For he sets shadows opposite to revealing or manifesting: and absence or being away to exhibiting or showing forth. They then which as yet follow those shadows, do even like, as if one would consider the shape or fashion of a man by his shadow, when as he has the man himself before him to look upon. For Christ is already made apparent unto us: and so we have the fruition of him as being present. The body, says he, is of Christ, that is to say in Christ. For the substance of those things, which the ceremonies in time past did figure, is set forth unto us before our eyes in Christ: for that he contains in himself, whatsoever they signed or signified to come to pass. Therefore either he overthrows the manifest showing or manifestation of Christ, or else robs Christ of his power and virtue, and as it were makes him empty which calls back ceremonies to be used again. Therefore if any man in the world shall usurp unto himself the office of a judge in this behalf let us not obey him: seeing that Christ the lawful judge has acquitted us and set us free. For where he says Let no man judge you, he speaks not to the false Apostles: but he forbids the Colossians that they put their necks under an unjust yoke. Indeed of itself to abstain from swine's flesh, hurts nothing at all: but the binding to do it is pernicious and hurtful, because it makes void the grace of Christ. If any man will demand, What shall we think then of our Sacraments? I answer that they differ far from the ceremonies. For as Painters do not paint forth at the first draught the Image with lively colors or picture like, but first do draw unwrought and diffused lines out with a coal: so under the law the representation or manifesting of Christ, was unpolished and as it were of the first hand: but in our Sacraments he is beheld as set forth lively. Although Paul did fetch the matter further off: for he sets opposite the bare sight of the shadow against the firmness of the body: and admonishes that it is the token of a doting or frantic person, to take hold of vain shadows, when he may with his hands handle the firm and solid body. Furthermore our Sacraments do so figure Christ being absent as touching sight and distance of place, that they testify that he was once exhibited and showed, and now also do offer him to be enjoyed. They are not therefore bare shadows: but rather badges and tokens of the presence of Christ. For they contain that Yea and Amen of all the promises of God, which is manifested in Christ.

18 Lest any take from you.) He alludes to rumors of wrestlers, unto whom the victory is on this condition appointed, if they faint not in the midst of their course, or after they have begun to wrestle. He puts them in mind then that the false Apostles go about nothing else but to take from them the victory: because they lead them away from the rightness of their course. Whereof it follows that they are to be shunned no otherwise than most contagious plagues. And the place is diligently to be marked: that all they who lead us away from the simplicity of Christ, do craftily bereave us of the reward of supernal calling. Meaning in humility. Something must be understood, and therefore in the Text I have put in To do it. For he shows a kind of danger, that they ought to take heed of, as if he should say, They mean to deceive you of the victory, whatsoever they are that under the color of humility and lowliness, commend unto you the service of Angels. For this they purpose, that you leaving the only mark should wander clean out of the way. I read lowliness and the service of Angels, joining them together. For the latter of these follows the former. As at this day the Papists, while they devise like Philosophers about worshipping of Saints, do pretend the same. For they gather their reason from the debasing or humbling of man, therefore we must (say they) seek Mediators, that may help us. But therefore has Christ humbled and debased himself, that we may go straight unto him, although we be miserable and wretched sinners. I know that service of Angels, is otherwise expounded of many: namely for such service as is delivered unto men by Angels. For the Devil under this title does always set out his jugglings and deceits. The Pope at this day boasts all the trifles, wherewith he counterfeits the pure service of God, to be revelations. Even likewise in old time did the Clergy avouch to be by hand given them of the Angels, whatsoever superstitions they like lying Merchants told of or taught. And so they think that in this place are reprehended all feigned and forged services or worshippings, which are falsely commended and set forth under the Authority of Angels, but in my judgment he does rather reprehend the device or lie of serving the Angels. For which respect so diligently did he enforce himself to this even by and by after the beginning of the Epistle, that he brought the Angels under subjection, that they might not darken the brightness of Christ. To be short as he in the first Chapter made his way to take away ceremonies: so did he in like manner to take away all impediments and lets which pluck us away from Christ alone. Among which is the service of Angels. Superstitious persons have from the beginning worshipped and served Angels, that by their help they might have access unto God. The Platonical Philosophers have infected the Christian Church also with this error. For howsoever Augustine sharply inveighs against them in his tenth book of the City of God, and does greatly condemn whatsoever they reason and dispute concerning the serving of Angels: Yet we see what has come to pass. If any man confer the writings of Plato with the Popish divinity, he shall find that they have drawn from Plato altogether those things which they prattle concerning the service of Angels. This is the sum, Angels must be honored, such as Plato calls Demons, [〈 in non-Latin alphabet 〉]. That is, Because of their happy or lucky intercession. This sentence he puts down in Epinomide: and confirms it in Cratylus, and many other places. And what do the Papists differ at all from the same? But they deny not (say you) the Son of God to be a Mediator. No more do they with whom Paul contends. But while they did feign that by the help and aid of Angels, they came to God, and that therefore some service must be done to them: in so doing they did place the Angels in the seat of Christ, and deck and set them out with the office of Christ. Let us then know that Paul in this place does condemn all forged and devised service and worshippings, which are given either to the Angels or to the dead, as though after Christ, or with Christ, they should be helping mediators. For even so much do we depart and withdraw ourselves from Christ, as we do set over the least portion of that which is proper and belonging to him to any other, whether the same be Angels or else men. Thrusting in himself into these things which he has not seen. The Verb [〈 in non-Latin alphabet 〉], the participle whereof Paul uses in this place, has sundry significations or meanings. Whereas Erasmus following Jerome has translated it, Going loftily or proudly, it would not amiss agree (with the text), if in any allowed author there were an example of this signification. For we see daily with how great boldness, and with what a majesty and pride rash headed persons do define or determine about things unknown. And surely in the present cause which Paul has in hand, there is apparent a notable doctrine. For when the Sorbonical Divines do trifle about the intercession or meditation of Saints or Angels, they do as it were out of an Oracle pronounce that those that are dead know and see our necessities, because they see all things [as they say] by means of a light that respects or shines back from God upon them. And yet what is less certain? Nay rather what is more obscure doubtful and intricate? But such forsooth is their masterlike licentiousness, that boldly and without fear they avouch that which not only they themselves know not, but that which cannot be known of men. The meaning then would well agree, if that signification of the word were anything used: but simply with the Greeks it is taken for Incedere. that is to go or to go on it sometime signifies also to inquire or seek after. If it like you so to take it in this place, Paul then reproves foolish curiosity, in searching after obscure and dark matters, and such things as are hidden and far above our understanding. But in my conceit I have attained the mind and meaning of Paul, and have truly and faithfully translated it, after this manner, Thrusting himself into those things which he has not seen. For the common signification of the Verb [〈 in non-Latin alphabet 〉] is, to enter solemnly into an inheritance, or to usurp possession, or to set in foot to a place. Therefore Budeus has thus translated this place, setting in foot, or entering on the possession of those things which he has not seen: whose authority I have followed, but I have chosen out a more proper and fit word. For in very deed such fellows break through and thrust themselves into secrets and hidden things, whereof God as yet will have no revelation or knowledge to come unto us. A place to be marked to reprove the rashness of such as enquire and search after more than they ought. In vain puffed up by the mind of the flesh. He calls the mind of the flesh the thorough sight of man's wit, how great soever it be. For he sets it opposite unto spiritual wisdom which is revealed unto us from heaven: according to that saying, Flesh and blood has not revealed that unto you: Matthew chapter 16. verse 17. Whosoever he is therefore that leaves to his own reason, because the force of carnal wit does wholly, and thoroughly flourish in him, Paul shows that he is puffed up in vain. And surely it is but puffing and wind, whatsoever wit it be that men have of themselves. Nothing then is firm but in the word of God, and by the illumination of the Spirit. And note, that they are called puffed up, who thrust in themselves into favor under the show of humility. For it falls out (as Augustine does elegantly write to Paulinus) by wondrous means in the soul of man, that it is more puffed up and swells for false and dissembled humility, than if openly or manifestly it were proud.

19 Not holding the head.) In one word he condemns whatsoever is not referred to Christ. And he confirms his opinion for that all things flow and depend thereof. Therefore if any call us anywhere else than unto Christ, although otherwise he were great with heaven and earth, yet is he a vain and light person: and therefore let us be bold to bid him farewell. But mark of whom he speaks, namely of those who did not openly refuse and deny Christ, but such as not well understanding his office and power, sought out other helps of salvation and means, (as commonly they call them) and were not firmly rooted in him. Whereof the whole body. This he simply means, that the Church abides and stands no otherwise, than while all things are ministered unto it by Christ the head: and therefore that all the safety thereof is contained in him. The body indeed has his sinews, his beams, and joints, or knittings: but yet all these have no strength or force but from the head, so that the whole knitting and binding of them together comes of it. What is then to be done? [Forsooth] the constitution or whole order of the body shall be right, if the head alone, which ministers unto all and singular members all that they have, may without any let have the highest place. Paul names that the Increase of God. Whereby he declares, that not every increase is allowed of God, but that which is directed unto the head. For we see that the kingdom of the Pope is not alone tall and big, but that it swells with a monstrous greatness. But seeing it is not there to be seen that Paul in this place requires in the Church: what shall we say of it, but that it is a knobby and crookbacked body, and a disordered and ill framed heap or pile, which will fall down upon itself?

20 If therefore you be dead with Christ, from the Elements of this World: why are decrees prescribed unto you, as though you lived in the world. 21 Eat not, taste not, handle not: 22 Which all are into corruption by the abuse itself, after the precepts and doctrines of men. 23 Which indeed have a show of wisdom in superstition, and in lowliness of the mind, and in not regarding of the body: not in any honor to the fulfilling of the flesh.

20 If you be dead. He said before that the decrees or ordinances were fastened to the Cross of Christ: now he uses another figure or fashion of speaking, namely that we are dead to them. As Galatians chapter 2.19. he teaches that we are dead to the Law and the law in like manner is dead to us. The word Dead signifies abrogating or doing away: but when he says Dead it is more lively and effectually spoken. He says then that the Colossians have nothing to do with decrees. Why so? For that they are dead with Christ unto decrees, that is to say, after they are dead with Christ by regeneration, by his benefit they are delivered from decrees: so that the same belong not any more at all unto them. Hereof he concludes, that they are not bound by decrees, which the false Apostles assayed to lay upon them.

21 Eat not, taste not.) Until this time they have translated it, touch not. But whereas by and by follows another word that signifies the same thing: there is none but he sees, how cold and strange a repetition it would be. Furthermore the verb [〈 in non-Latin alphabet 〉] among other things signifies with the Greeks esitare to pickle or eat, as I have translated it. Plutarch in the life of Caesar uses it, when he shows that his soldiers in extreme scarcity of all things, did eat such things as were not before meet to be eaten. And this order once is natural, and also very fit for the circumstance of the place. For Paul does in using and imitating their own words, paint forth, how far their waywardness is accustomed to proceed, who by their laws do entangle the consciences. Even from the beginning they are more rough than needs. Therefore they begin with forbidding not only to eat, but also to eat lightly or a little. After they have got that which they would, then go they beyond that commandment: so that afterward they pronounce it to be a great evil to taste that which they will not have eaten. At least for a man but to touch it, they make it a Purgatory matter, to deserve the pains of Purgatory. To be brief, there is no end when men have taken upon them like tyrants over other men's souls, but there are every day new laws put to the old, and many times there start up new decrees. What a plain and evident view may a man have hereof in the Papacy. Therefore excellently well does Paul who warns that men's traditions are a Labyrinth or maze, whereby the consciences are more and more enwrapped: nay rather snares, which do so bind in the beginning, that in process of time they will at length strangle.

22 Which all are into corruption. With a double argument he confutes the decrees whereof he spoke: first for that they put religion in outward and frail things which belong nothing to the spiritual kingdom of God: secondly because they are of men, and not of God. He contends with the first argument also. Romans 14.17. The kingdom of God is not in meat and drink. Also 1 Corinthians 6.13. Meat for the belly, and the belly for meats, God will destroy both of them. And Christ in himself [says], Whatsoever enters into the mouth, defiles not a man. Matthew 15.11. because it goes down into the belly, and is cast forth. The sum is, that the service of GOD, true godliness and the holiness of Christians consists not in meat, and drink, and apparel: which are things that pass away, are under corruption, and perish by abuse. For abuse is properly said [or meant] of such things as use corrupts or mars. Therefore naught worth are precepts or decrees touching those things which are set out to lay religion upon the consciences. But in the Papacy you shall scarce find any other holiness saving in trifling observations of corruptible things. The other confutation follows, namely that they came from men, and have not God their author or beginner. with which flash of lightning he hurls down and consumes all the traditions of men. And why? This is Paul's manner of reasoning, They do injury to Christ, and make void his death, that bring again the consciences into bondage. For whatsoever is of man's inventing, binds not the conscience.

23 Which in deed have a show.) It is a prevention, in which while he does yield to his adversaries that which they might allege, he does withal account it every whit as nothing. For it is as much as if he should say, that he weighs it not that they have a show of wisdom. But show is opposite or contrary to truth. For it is an appearance, (as commonly they speak it) which beguiles because of likelihood. And mark of what colors this show consists after the mind of Paul. He names three, a choice in serving or worshipping, lowliness or humility, and a neglecting of the body. Superstition with the Greeks is called [〈 in non-Latin alphabet 〉]: which word Paul uses here in this place. But he had respect to the etymology and natural signification of the word. For Ethelothrescia word for word is voluntarius cultus, a voluntary service, which men of their own choice or determining do appoint and choose to themselves without the commandment of GOD. Men's traditions do therefore please us, because they are agreeable to disposition: for every man in his own brain will devise and invent forms and figures of them. This is the first color. The second is lowliness, because obedience both to God and man is pretended: so that men may not refuse, no not unjust and wrongful burden. And for the most part this is in these manner of traditions, that they seem to be marvelous good exercises of lowliness. They are well liked also in the third color, because they seem to avail very much toward the mortifying of the flesh, while there is no regard had of the body. But Paul bids farewell to these shows and colors. For even that which is high before men, is often times abomination before God; moreover that is a disobedient obedience, and a perverse and sacrilegious lowliness or humility, which passes over the authority of God unto men. And the neglecting of the body is not so much worth that it ought to be set out as a service of God. But some man will marvel why Paul took no more pains in plucking off these visors. I answer, First that he contented himself with the only word Show, and it was enough. For those principles which he had taken from the contrary part, are invisible, [namely] that the body is in Christ, and that therefore they did nothing else but mock silly poor men, in that they did set before them shadows. Moreover that the spiritual Kingdom of Christ is not occupied about frail and corruptible elements. Thirdly that by the death of Christ such observations are dead, that they should not a whit belong to us. Fourthly, that GOD is our only Lawgiver. Whatsoever may be brought on the contrary side, although it have some fair show or brightness, yet is it a vanishing and frail show. Secondly he accounted it enough to admonish the Colossians that they were not deceived with the show of vain and empty things: and it was not needful to stand longer about the disproving of them. It ought to be as commonly known as is a proverb, among all godly persons, that the service of GOD must not be measured after our thought and meaning: nor yet that any service is legitimate or lawful, for that it pleases us. This also ought to be as well known, that this is the humility and lowliness we owe to God, that we simply obey that which he bids, that we lean not to our own wisdom, etc. And that this is the bounds of lowliness toward men, that by charity every one submit himself unto others. And whereas they contend that the wantonness of the flesh is kept down by abstinence of meats, the answer is easy: we may not therefore abstain from any certain kind of meat, as being unclean, but we must sparingly eat those things which we feed of: as well that we may soberly and measurably bestow and order the gifts of God, as also that we lie not entangled in much eating and drinking; and forget those things that belong unto God. Wherefore it was enough for him to say these were visors and shows: that the Colossians being warned might arm themselves against a false and colored pretence. So at this day the Papists lack no fair shows, wherewith they may commend and set out their laws, though partly they be ungodly and tyrannical, partly vain and trifling. But when we have yielded all unto them: yet this confutation of Paul must abide, which is enough and enough alone to discuss all their vanities, and yet I will not speak how far different they are from that so honest a show, which Paul describes. The principal holiness of the Papacy at this day is in Monkery, but what that is, I am ashamed and aggrieved to speak of, lest I should stir so foul a stink. Furthermore it is worth while here to consider, how readily, nay rather how hastily and headily man's nature and disposition is carried into feigned and devised worshippings and service. For in this place the Apostle lively and skillfully paints out the state of old Monkery: which within an hundred years after his death did so much prevail as though he had never made word of it. Therefore the heat of men was wondrous mad to superstition, which could not be bridled with so plain a lesson of God, but that it would break out, as the histories do testify. Not in any honor. Honor signifies regard or care, after the use of the Hebrew tongue. Honor widows: that is to say have regard of them. And Paul does dislike that, that they teach to cast away the care for the body. For as God forbids that we should out of measure cherish the body: so he commands to give it as much as is necessary. Therefore Paul Romans 13.14. does not simply condemn care for the flesh, but such a care as serves for the lusts. Have no regard of the flesh, says he, unto lusts. What then does Paul note to be amiss in those traditions whereof he speaks? For that they give no honor unto the body for enlarging the flesh: that is to say according to the measure of necessity. For fulfilling in this place, signifies a mediocrity or mean usage, which restrains itself to the bare use of nature, and so it is used as the contrary to pleasure and all superfluous delicacy. For nature is content with a few things. Therefore to deny that which nature requires to sustain the necessity of life, is no less contrary to piety, than void of humanity.

1 For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face. 2 That their hearts may be encouraged, having been knit together in love, and attaining to all the wealth of the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself. 3 In whom are hidden all the treasures of wisdom and knowledge. 4 I say this so that no one will delude you with persuasive argument. 5 For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ.

And I will have you know.) He testifies his love toward them in order to have greater credibility and authority with them. We readily believe those whom we know to care for our salvation. And it is no ordinary sign of love that he cared for them even when facing death — that is, when his own life was at risk. To emphasize the intensity of his care, he calls it a struggle or striving. I do not fault Erasmus for translating it 'care' or 'carefulness,' yet the force of the Greek verb is worth noting, since the word carries the sense of contention and resistance. For the same reason he confirms that his ministry belongs to them. Where else would such earnest concern for their salvation come from, except that the Apostle of the Gentiles was bound by love to embrace even those he had never met? And because love among strangers is uncommon, he sets aside the kind of knowledge that comes by sight, saying 'whosoever have not seen my face in the flesh.' Among the servants of God there is another kind of sight than that of the flesh — one that wins love. Since it is commonly held that the first Epistle to Timothy was written from Laodicea, some assign this Laodicea to Galatia, where that city was the chief city of Phrygia Paratiana. But to me it seems more likely that the inscription is a corrupt and faulty reading, as I will note in its proper place.

2 That their hearts may receive comfort. He now declares what he wishes for them and shows a truly apostolic heart. He says nothing is more precious to him than that they should be united in faith and love. He makes clear that his great care for the Colossians and others was not driven by a misguided desire — as happens with some — but by the very nature of his office. Comfort here means true quietness and tranquility, in which they rest. He says they will obtain this when they are knit together in love and faith. This shows us where the highest good lies and what it consists of: that agreeing together in one faith, we are also joined in mutual love. This, he says, is the perfect joy of a godly heart — that is the blessed life. Just as love is here commended for its effect — that it pours true joy into the hearts of the godly — so the cause is shown by what follows. Into all fullness of understanding: this is the bond of holy unity, the truth of God, when we all embrace it with one consent. From that fountain flow peace and harmony with others. The riches of the certainty of understanding: because most people are satisfied with a small taste and have nothing more than a vague and fleeting knowledge, he specifically names the riches of understanding, meaning by this a full and substantial grasp. He also implies that we must grow in love and charity in proportion to our understanding. By the word 'certainty' he shows the difference between faith and mere opinion. The one who truly knows God is not one who wavers with doubting, but one who rests in a firm and steady persuasion. Paul frequently calls this steadfastness by a Greek term which he uses here too, linking it constantly to faith — just as heat and light cannot be separated from the sun. The teaching of the scholastic theologians is therefore diabolical, since by taking away certainty they put in its place a moral conjecture — as they call it. Into the knowledge of the mystery: this phrase should be read in apposition — it explains what knowledge he means, namely nothing other than the knowledge of the Gospel. The false apostles also dressed up their deceptions with the title of wisdom. But Paul keeps the children of God within the boundaries of the Gospel alone, so they desire to know nothing else. Why he uses the word 'mystery' for the Gospel has already been explained. Let us learn from this that the Gospel can only be received by faith, not by reason or the full penetration of the human mind — because otherwise it remains hidden from us. I read 'mystery of God' with a passive sense, as the mystery in which God has revealed Himself. Right after, he adds 'and of the Father and of Christ,' meaning that God cannot be known except in Christ, and likewise the Father must be known wherever Christ is known. John affirms both: 'He who has the Son has the Father also; he who does not have the Son does not have the Father' (1 John 2:23). Therefore, anyone who thinks he knows something of God without Christ fashions an idol in place of God. Equally, no one knows Christ who has not been brought to Him by the Father, and so he embraces the whole of God in Christ. This passage is well worth noting for establishing the deity of Christ and His being of one essence with God. For after speaking of the knowledge of God, Paul immediately applies it to the Son as well as the Father — from which it follows that the Son is God, equal with the Father.

3 In whom are, or, In which are. The phrase 'in whom' — or 'in which' — may refer either to everything contained in the knowledge of the mystery, or specifically to Christ, mentioned just before. There is little difference between the two readings, but the latter pleases me more and is more commonly accepted. The meaning is then that in Christ lie hidden all the treasures of wisdom and knowledge. This declares that we are perfectly wise when we truly know Christ — so that to desire to know anything beyond Him is madness. Since the Father has revealed Himself fully in Christ, anyone not satisfied with Christ alone is trying to be wise without God. If you prefer to read it as referring to the mystery, the meaning is that all the wisdom of the godly is included in the Gospel, through which God has revealed Himself in His Son. He says the treasures are 'hidden' because they do not appear in glittering outward display, but lie hidden, as it were, beneath the humility and lowliness of the cross, and beneath the simplicity that the world despises. As we read in Corinthians, the preaching of the cross is always foolishness to the world. I make no great distinction between wisdom and knowledge in this passage, since doubling a word serves to amplify the point — as if he said: not even a trace of knowledge, instruction, learning, or wisdom can be found anywhere else.

4 This I say, lest any. Because human inventions — as we shall see — have a certain appearance of wisdom, the minds of the godly must be fortified with this persuasion: the knowledge of Christ alone is entirely sufficient. This is the key that can lock the gate against all wicked errors. What has caused people to wrap themselves in so many ungodly opinions, so many idolatries, so many foolish speculations? Simply this: they despised the simplicity of the Gospel and dared to reach higher. Whatever errors exist in the papacy are the fruit of this ingratitude — not being content with Christ alone, they gave themselves to foreign doctrines. The writer of Hebrews is right when, intending to exhort the faithful not to be swept away by strange and new doctrines, he first lays this foundation: 'Jesus Christ is the same yesterday and today and forever.' By this he signals that those who abide in Christ are safe, while those who think Christ is not enough are exposed to every deception and subtlety. So Paul here insists that whoever refuses to be deceived must be armed with this principle: it is not lawful for a Christian to embrace anything except Christ. However beautiful a veneer anything else may have, it will accomplish nothing. In short, no persuasive argument will bend by even a hair the hearts of those who have devoted their minds to Christ. This is a passage truly worth commending. For the one who has taught men to know nothing but Christ has already pre-emptively blocked all wicked opinions and doctrines. And this is likewise the way we can today demolish the whole papacy, which evidently consists of nothing but ignorance of Christ.

5 For although in body I am absent, yet in spirit am I with you. Lest anyone object that warnings from such a great distance are hardly appropriate, Paul says his love for them means he is present with them in spirit, seeing their situation as if he were there and judging what is best for them. By praising the condition they are currently in, he warns them not to slip or turn from it. Rejoicing, he says, and seeing — meaning, because I see. The connecting word carries a causal force, which is common in both Greek and Latin. It is as if he said: Keep going as you have begun, for I know that up to now you have held a right course — the distance does not prevent me from seeing you with the eyes of my mind. Your order and steadfastness: he names two things in which the perfection of the church consists — order among themselves and faith in Christ. By order he means both agreement and well-ordered conduct and the whole discipline. He praises their faith through their constancy and steadfastness, indicating that where the mind wavers between different opinions, there is only a hollow shadow of faith.

6 Therefore as you have received Christ Jesus the Lord, so walk in Him. 7 Having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.

6 As.) He joins exhortation to praise, teaching that it does no good to have once received Christ unless one continues in Him. Because the false apostles also claimed the name of Christ to deceive, he heads off this danger twice by urging them to go forward as they were taught and as they received Christ. By these words he warns them to hold so steadfastly to the doctrine that Epaphras delivered and they embraced, that they guard themselves against any other doctrine or faith. As Isaiah says in Isaiah 30:21: 'This is the way, walk in it.' The truth of the Gospel, once it has been made known to us, must be like a wall of bronze that wards off all deception. With three metaphors he sets out what kind of steadfastness of faith he requires of them. The first is in the word 'walk.' He compares the pure Gospel doctrine as they received it to a clear and certain path — whoever keeps to it will be safe from error and going astray. He therefore urges them not to turn from the course they have begun. The second metaphor is drawn from trees. Just as a tree with deep roots has enough support to withstand the force of winds and storms, so anyone who is deeply and firmly rooted in Christ, as in a strong root, cannot be toppled by all of Satan's subtle schemes. But if a person does not plant his roots in Christ, he will easily be blown about by every wind of doctrine, just like a tree with no roots that is uprooted by the very first blast. The third metaphor is from building. A house without a foundation will quickly fall. The same happens to those who lean on anything other than Christ, or who are not solidly founded in Him — their faith is left as though uncertain and unstable through weakness and fickleness. Two things are to be noted in the Apostle's words: first, that those who rest on Christ must have an immovable steadfastness; second, that their progress must never be uncertain or in danger of going astray. This is an excellent commendation of faith by its effect. Second, we must keep growing in Christ until we have taken deep root in Him. From this we may readily gather that those who do not hold to Christ are merely wandering off the path and being tossed in every direction.

7 And confirmed in faith. He now restates without metaphor what he had said through figures: that to walk steadily on the path, to be defended by deep roots, and to be supported by a strong foundation is simply the firmness and constancy of faith. Note also that because they had been well taught, he gives them this foundation: they can safely and confidently anchor their faith in what they have already proven. Abounding: he does not want them merely to stand firm — he wants them to increase more and more every day. By adding 'with thanksgiving,' he always wants them to remember the source from which faith comes, lest they become arrogant but instead rest with humble fear in the gift of God. And indeed, ingratitude is very often the reason why the light of the Gospel, along with God's other graces, is taken from us.

8 See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. 9 For in Him all the fullness of deity dwells in bodily form. 10 And in Him you have been made complete, and He is the head over all rule and authority. 11 And in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ. 12 Having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.

8 Take heed lest any. He now shows against what poison the protection he has given them must be applied. Although firm faith is a general remedy against all the devil's deceits, as I have said, it had a specific application for the Colossians at that moment. Take heed, he says, lest any rob you. He uses a very fitting term. He alludes to thieves, who when they cannot steal the whole flock by force, use stealth to drive off some of the cattle. So he makes the church into Christ's sheepfold, and its enclosure is the pure doctrine of the Gospel. We who are Christ's sheep, he says, rest safely as long as we hold to the unity of faith, and the false apostles are like thieves who carry us off from the fold. Do you want to be counted in the flock of Christ? Do you want to remain in His fold? Do not bend by a nail's breadth from the purity of doctrine. Christ will certainly fulfill the duty of a good shepherd in protecting us, if we will hear His voice alone and refuse the voices of others. In short, John chapter 10 is an exposition of this entire passage. By philosophy: many have concluded that Paul here condemns philosophy as such, so we must define what he means. In my judgment he means whatever people invent from their own minds while indulging their own way of thinking, and that not without some fair appearance of reason, so that it seems plausible. For there is not much difficulty in rejecting human inventions when they have nothing to commend them. The real danger is in those that deceive minds with a false impression of wisdom. Or if someone prefers a shorter definition: philosophy is nothing other than a persuasive manner of speaking that insinuates itself into people's minds by fair and plausible reasoning. All such clever arguments of philosophers are of this kind, when they add anything of their own to the pure word of God. Philosophy then is nothing but a corrupting of pure doctrine when it is mixed in with Christ. But let us keep in mind that by the word 'philosophy' Paul has condemned only those fabricated doctrines that arise from man's own mind, whatever appearance of reason they may have. The phrase that follows, 'vain deceit,' I read this way: Beware of philosophy, which is nothing other than a vain deceit. After the tradition of men: he states more precisely what kind of philosophy he is criticizing, and he refutes it on two counts: it is not according to Christ, and it is based on human rules and placed in the elements of the world. Note that he sets Christ against both the elements of the world and the traditions of men. By this he means that whatever is fabricated in the human mind does not agree with Christ, who has been appointed our only teacher by the Father, to keep us in the simplicity of the Gospel. And that simplicity is corrupted even by a small dose of human traditions. He also means that all doctrines that place the worship of God in the elements of the world are contrary to Christ — since we know by Christ's rule that worship is spiritual. These doctrines entangle people's minds in such trifles, whereas Christ draws us straight to Himself. But what does he call 'elements of the world'? Without doubt he means ceremonies. He immediately gives circumcision as an example of one kind. Two reasons are commonly given for why he calls them 'elements.' Some think it is a metaphor: the elements are rudiments fit for children that do not bring a person to maturity in doctrine. Others take the word in its literal sense, for outward things subject to decay, which have no value in the kingdom of God. The former interpretation pleases me more, as also in Galatians 4:3.

9 Because in Him dwells. Here is the reason why the elements of the world, which are the traditions of men, are incompatible with Christ. They are additions meant to fill a perceived deficiency. But in Christ is perfection, to which nothing can be added. Therefore, whatever people mix in from their own minds is at war with the nature of Christ, because it charges Him with imperfection and insufficiency. This argument alone is enough to refute all the invented devices of the papists. What purpose do they serve but to complete and perfect what was begun in Christ? But such a charge against Christ cannot be tolerated. They say of course that they are adding nothing to Christ, since their additions are a piece of Christianity that they have attached to the Gospel. But they do not escape with that evasion. Paul is not speaking of an imagined Christ but of the Christ revealed through specific and certain teaching. Furthermore, when he says that 'the fullness of the Godhead dwells in Christ,' he means simply that God is found wholly in Christ — so that anyone not satisfied with Christ alone is longing for something better and more excellent than God. The sum is that God has given Himself fully and completely to us in Christ. The translators interpret the adverb 'bodily' in different ways. I have no doubt it is used loosely to mean 'substantially.' He is contrasting this manifestation we have in Christ with all previous manifestations. God has often revealed Himself to people, but only in part. In Christ He gives Himself to us wholly. In other places He has revealed Himself in figures, or in power and grace. But in Christ He has appeared to us in His very being. So is fulfilled what is written in 1 John 2:23: 'He who has the Son has the Father also.' For those who have Christ in profession have God truly present and possess the full enjoyment of Him.

10 And you are fulfilled in Him. He adds that the perfect essence of the Godhead which dwells in Christ serves this purpose for us: that we too should be made perfect in Him. As if he said: since God dwells fully in Christ, it is so arranged that in obtaining Christ, we possess in Him a full and sure possession. Those who are not content with Christ alone therefore do double injury to God. They detract from His glory by seeking something above His perfection, and they are ungrateful by seeking elsewhere what they already have in Christ. Yet Paul does not mean that Christ's perfection is poured into us, but that it is in Him for us to be filled, so that nothing will be lacking to us. Which is the head: he inserts this again because of the angels, meaning that the angels will also be ours if we have Christ. But more on this later. In the meantime, let us keep in mind that we are completely enclosed, as though by bars, lest our faith wander even slightly from Christ.

11 In whom also you are circumcised. From this it is clear that he had a dispute with the false apostles who were mixing the law with the Gospel and thereby giving Christ a double face, as it were. He names one example of this. He proves that Mosaic circumcision is not only unnecessary but actually contrary to Christ, because it destroys the spiritual circumcision of Christ. Circumcision was given to the fathers to be a figure of something still to come. Those who maintain the figure now that Christ has come are denying that what the figure pointed to has been fulfilled. We must remember that outward circumcision is being compared here with spiritual circumcision just as a figure is compared with the reality. A figure belongs to what is absent. It therefore implies the absence of the thing itself. This is Paul's argument: in Christ has been fulfilled what circumcision made with hands was shadowing, and therefore that outward circumcision is now of no use or value. He therefore declares the circumcision of Christ to be the one made in the heart, and that the outward circumcision is therefore no longer required in any way — because when the reality is present, the shadowing sign disappears, having no place except where the reality is still absent. By putting off the body: by a fine metaphor he calls the whole mass of vices a 'body.' Just as our bodies enclose us on every side, so we are wrapped on every side by a pile of vices. And just as the body is made up of diverse members, each with their own actions and functions, so out of that mass of corruption all sins pour forth as members and parts of the whole. There is a similar manner of speaking in Romans 6:13. He uses 'flesh' in his usual way to mean corrupted nature. The 'body of the sins of the flesh' is therefore the old man with his works. The difference is only in the manner of speaking: in this passage he specifically highlights the mass of vices that springs from corrupted nature. He says we obtain this by Christ — that regeneration is entirely His gift. It is He who circumcises the foreskin of our heart — that is, who mortifies all the desires of the flesh, not with His hand but by His Spirit. In Him therefore the reality and substance of the figure is found and made manifest.

12 Being buried with Him by baptism. He explains even more plainly the nature of spiritual circumcision: we are buried with Christ and share in His death. He specifically says we obtain this through baptism, to make it even clearer that circumcision has no use in the kingdom of Christ. Someone might otherwise object: Why do you dismiss circumcision on the grounds that its effect is found in Christ? Was not Abraham also circumcised spiritually? And did that prevent him from also receiving the outward sign? Outward circumcision is therefore not superfluous, even though inward circumcision is given by Christ. Paul anticipates this kind of objection by mentioning baptism. Christ, he says, works spiritual circumcision in us, but not with the old sign that was in use under Moses — instead with baptism. Baptism is the sign of the reality already exhibited and clearly set forth, which circumcision was only figuring while it was still to come. This is an argument from the order God has established. Those who hold onto circumcision are devising a way of ordering things that is directly contrary to what God has appointed. When Paul says we are buried with Christ, he is saying more than that we are crucified with Him. Burial expresses a perpetual continuance of mortification. When he teaches that this happens through baptism — as he also does in Romans 6:4 — he speaks in his usual way, attributing efficacy to the sacrament, lest it signify something that is not really there. Through baptism, then, we are buried with Christ, because Christ effectively performs in baptism the mortification He signifies through it — so that the reality is joined to the sign. In whom you have also risen: he amplifies the grace we obtain in Christ, which far surpasses circumcision. We are not only grafted into the death of Christ, he says, but we also rise again in newness of life. Those who try to bring us back to circumcision therefore act all the more outrageously against Christ. He adds 'by faith,' because it is by faith that we take hold of what is offered to us in baptism. But what faith? Faith in His power and working. By this he means that faith is grounded here in the power of God. But because faith does not roam in a vague and indefinite contemplation of God's power, he specifies what power we should look to — the power by which God raised Christ from the dead. And he takes it as given that it is impossible for the faithful to be separated from their head — that the power which showed itself in Christ will likewise be shown in all of them.

13 When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions. 14 Having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. 15 When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.

13 And you when you were dead. What he has discussed in general terms, Paul now urges the Colossians to consider in their own lives — which is a very effective way of teaching. Furthermore, since they were Gentiles when they came to Christ, he reminds them how strange it would be to turn from Christ to the ceremonies of Moses. You were, he says, dead in uncircumcision. This word can be taken either literally or metaphorically. In the literal sense, uncircumcision is a symbol and mark of estrangement from God — where there is no covenant of grace, there is uncleanness, and from that comes the curse and condemnation. But God called you from uncircumcision to Himself, and so from death. In this reading, uncircumcision is not the cause of death but a testimony and witness that they were strangers to God. We know that people have life only while they cling to God, who alone is their life. From this it follows that all the ungodly, though they seem to themselves to be very lively and vigorous, are spiritually dead. This reading agrees with Ephesians 2:11-12, where it says: 'Remember that formerly, when you were Gentiles in the flesh, called uncircumcision by the so-called circumcision which is made in the flesh by human hands — you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise.' The metaphorical reading would be an allusion to natural uncircumcision, with Paul speaking of the stubbornness of the human heart against God and of a nature stained with wicked desires. I prefer the first interpretation, since it fits the text better. Paul mentions that their uncircumcision was no hindrance to their becoming partakers of the life of Christ. It follows from this that circumcision would only detract from the grace of God they had already received. When he attributes death to uncircumcision, he does not mean it as the cause, but as the badge or mark, just as in the Ephesians passage I cited. It is common in Scripture to indicate the absence of the thing by the absence of its sign — as in Genesis 3:22: 'Lest perhaps Adam eat of the fruit of life and live' — for the tree did not give life, but its removal was the sign of death. Paul here briefly sets out both aspects: he says they were dead through sins — that is the cause, for sins separate us from God. He adds 'in the uncircumcision of the flesh' — this was the outward uncleanness, a testimony of spiritual death. By forgiving you: God does not bring us to life by forgiveness of sins alone, but Paul specifically mentions it here because free reconciliation with God — which overthrows righteousness based on works — is especially relevant to the present argument, where he is speaking of the abolishing of ceremonies, as he treated more fully in the Epistle to the Galatians. The false apostles, by establishing ceremonies, were binding consciences with a snare from which Christ has set them free.

14 Having put out the handwriting. Now he directly confronts the false apostles. The question at issue was whether observing ceremonies was required in the kingdom of Christ. Paul contends that ceremonies were abolished, and to prove it he compares them to a written bond by which God held us, as it were, in debt — so that we could not deny our guilt. He says we have been delivered from that guilt so completely that the written bond itself has been canceled, leaving no trace. We know that as long as a written bond remains, the obligation it contains is in force — but once the bond is erased or torn up, the debtor is free and acquitted. From this it follows that all who still press ceremonies diminish the benefit of Christ, as though we were not fully acquitted and set free by Him. They restore the bond's binding force in order to keep us in debt. Here, then, is a sound theological argument for the abolishing of ceremonies: if Christ has fully and completely redeemed us from guilt and danger, He must also remove the record of the obligation, so that consciences may be at peace and rest before God. These two things are bound together. The various interpretations of this passage do not fully satisfy me. Some think Paul is speaking of the moral law, but that is wrong. Paul customarily uses the word 'decrees' for the portion of the law consisting of ceremonies — as in Ephesians and a little later here. The passage in Ephesians 2:15 especially makes it plain that Paul is speaking of ceremonies. Better are those who restrict it to ceremonies — but even they err by not giving the correct reason why ceremonies are called a 'handwriting,' or rather by assigning the wrong reason and failing to apply the analogy properly to the text. The true reason is that all the ceremonies of Moses carried with them a confession of guilt, which bound those who followed them more tightly before the judgment of God. Consider, for example: what else were the washings but a testimony of filth and uncleanness? As often as a sacrifice was offered, did not the watching people see in it a picture of their own death? When people put an innocent animal in their place, they were confessing that they themselves deserved that death. In short, every rite and ceremony was a display of human guilt and a written bond of obligation. If someone objects that they were sacraments of God's grace, just as baptism and the Lord's Supper are for us today, the answer is straightforward. Two things must be considered in the old ceremonies: what applied to that time, and what pointed toward the kingdom of Christ. Everything done under those ceremonies displayed nothing but obligation and debt. Grace was in a sense suspended and deferred until the coming of Christ — not that the fathers were excluded from it, but they had no immediate display of it in their ceremonies. In the sacrifices they saw nothing but the blood of animals; in the washings they saw nothing but water. As far as the present view was concerned, guilt remained — indeed the ceremonies themselves sealed and confirmed that guilt. This is also how the writer of Hebrews speaks throughout his letter, setting Christ directly against the ceremonies. But now? The Son of God by His death has not only delivered us from the condemnation of death — He has also abolished those ceremonies, to remove every memorial of the bond of obligation, so that consciences may have no monument of their guilt before God. This is full and perfect liberty: Christ by His blood has wiped out not only our sins, but every handwriting that could testify that we were guilty and liable before God. Erasmus in his translation disordered and confused the text Paul set down, placing it this way: 'Which was contrary to us by decrees.' Hold fast therefore to this reading, which is true and natural, as I have set it down. He has taken it out of the way, having fastened it to the cross: he shows the way in which Christ canceled the bond. Just as He nailed to His cross our curse and condemnation, our sins and the penalties due to us, so He did the same with the slavery of the Law and everything that bound our consciences. By being nailed to the cross He took all of it upon Himself, and so He bound it so that it would have no further right or power over us.

15 Spoiling principalities. He means without doubt the devils, to whom Scripture assigns the role of accusing us before God. But Paul says they are disarmed, so that they can bring nothing against us now that the written testimony of our guilt has been destroyed. He adds this specifically to show that the victory Christ won for Himself and for us over Satan is being undone by the false apostles, and that we are being robbed of its benefit whenever they try to restore the old ceremonies. If our freedom is the spoil that Christ stripped from the devil, what do those who would bring us back into bondage accomplish but restore to Satan the spoils from which he was completely stripped? Triumphing over them in it: the Greek text allows us to read 'in Himself,' and most manuscripts have the word with an aspirate. But the context of the passage clearly calls for a different reading. What would be said coldly of Christ is aptly and freely applied to the cross. Just as Paul earlier compared the cross to a great monument of victory or the procession of a triumph in which Christ led His enemies, so now he likens it to a triumphal chariot on which He was seen over all the assembly. For although there was nothing in the cross but a curse, it was so swallowed up by the power of the Son of God that it took on, as it were, a new quality and nature. No judgment seat was so honored, no royal throne so majestic, no triumph so renowned, no chariot so exalted as that gibbet on which Christ subdued death and the devil the prince of death, and utterly trampled them underfoot.

16 Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day. 17 Things which are a shadow of what is to come; but the substance belongs to Christ. 18 Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind. 19 And not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.

16 Therefore let no man. What he said earlier about circumcision he now extends to the distinction of foods and days. For circumcision was the first step toward observing the law, and all the other ordinances followed. To judge, in this passage, means to charge someone with a fault, or to lay on them a religious obligation, so that they are no longer free. He says it is not within human authority to subject us to the observance of rites and ceremonies that Christ by His death has taken away and freed our necks from — we must not allow ourselves to be ensnared by laws that men make up. He quietly sets Christ against all men, so that no one should be so bold and presumptuous as to try to take away what Christ has given. In a piece of a holiday: some take the Greek word as meaning 'participation.' Chrysostom supposes that Paul said 'a piece' because they did not observe all the festival days, nor did they keep them exactly according to the prescription of the law, which had been abolished. Consider whether this may not be taken to mean 'segregating' or 'separating.' Those who make a distinction between days do in effect divide one day from another. Such division was fitting for the Jews — they were to set apart the commanded days by separating them from others. Among Christians such divisions are finished. But someone will say: we still observe some days. I answer: we do not keep days as though there were any religion attached to holidays, or as though it were unlawful to work on them. Rather, we have regard to order and good governance, not to the days themselves. And that is what he goes on to say immediately after.

17 Which are a shadow of things to come.) He therefore sets Christians free from observing them, because they were shadows at a time when Christ was still, in a sense, absent. He sets shadows against revealing, and absence against exhibition. Those who still follow the shadows are like someone who studies the shape of a man by his shadow when the man himself is standing right in front of him. Christ has already appeared to us, and we enjoy His presence. The body, he says, is of Christ — that is, it is in Christ. The substance of what the ceremonies once figured is now set before our eyes in Christ, for He contains in Himself everything they signified as yet to come. Therefore, whoever calls the ceremonies back into use either destroys the clear manifestation of Christ or robs Christ of His power and virtue, leaving Him as though empty. If any man in the world therefore usurps the role of judge in this matter, we must not obey him. Christ, the lawful judge, has acquitted and freed us. When he says 'Let no man judge you,' he is not addressing the false apostles but forbidding the Colossians from putting their necks under an unjust yoke. In itself, abstaining from pork hurts nothing at all — but being bound to it is harmful, because it nullifies the grace of Christ. If someone asks, What then shall we think of our sacraments? I answer that they differ greatly from the old ceremonies. Just as painters do not complete their image in full color at the first draft but begin with rough undefined lines sketched in charcoal, so under the law the representation of Christ was rough and as if at a first draft. But in our sacraments He is seen as vividly portrayed. Yet Paul goes further back: he sets the bare sight of the shadow against the firmness of the body, and warns that it is the mark of a deluded or frantic person to grasp at empty shadows when he could hold in his hands the firm and solid reality. Furthermore, our sacraments figure Christ as absent from us in terms of bodily sight and physical distance, but they at the same time testify that He was once exhibited, and even now offer Him to be enjoyed. They are therefore not bare shadows, but rather marks and tokens of the presence of Christ. For they contain that Yes and Amen of all God's promises, made manifest in Christ.

18 Lest any take from you.) He alludes to the rules of wrestling, in which the victory is awarded on the condition that a contestant does not give up in the middle of the match or once he has begun. He reminds them that the false apostles are doing nothing else but trying to rob them of the victory by leading them off their proper course. It follows that these false teachers must be avoided like highly contagious plagues. And the passage is worth noting carefully: all who lead us away from the simplicity of Christ craftily rob us of the prize of the heavenly calling. Meaning in humility: something must be supplied, which is why I have inserted 'to do it' in the text. He is describing a type of danger they should guard against, as if he said: Those who commend to you the worship of angels under the guise of humility — they mean to cheat you of the victory. Their purpose is that you, leaving your true goal, should wander completely off the way. I read 'lowliness and the worship of angels' together, since the second follows from the first. Today's papists do the same thing when they devote philosophical energy to the worship of saints, using the same pretext. They build their case on the lowliness of man — we must, they say, seek mediators to help us. But Christ humbled Himself precisely so that we, though wretched sinners, can come directly to Him. I know that 'worship of angels' is explained differently by many scholars — namely as worship delivered to men by angels. For the devil always uses this kind of title to dress up his tricks and deceptions. The Pope today boasts that all the trifles by which he counterfeits the true worship of God are divine revelations. Similarly, in earlier times the clergy claimed that whatever superstitions they taught had been handed down to them by angels. So some think that Paul here is rebuking all fabricated and invented worships that are falsely commended under the authority of angels. But in my judgment he is rebuking rather the practice of worshipping the angels themselves. This is why he pressed his argument so diligently from the beginning of the Epistle — to bring the angels into subjection, so that they might not obscure the brightness of Christ. In short, just as in the first chapter he made the way clear to remove ceremonies, so here he makes the way clear to remove everything that draws us away from Christ alone. The worship of angels is one such thing. From the beginning, superstitious people have worshipped and served angels, hoping through their help to gain access to God. The Platonic philosophers infected the Christian church with this error. Though Augustine sharply attacks them in the tenth book of his City of God and strongly condemns their arguments for the worship of angels, we see what has happened since. Anyone who compares the writings of Plato with papist theology will find that the papists drew entirely from Plato their teaching about the worship of angels. The sum of it in Plato is: honor the angels, whom he calls demons — because of their favorable intercession. He states this in the Epinomis and confirms it in the Cratylus and many other places. In what way do the papists differ from this? But they do not deny the Son of God is a Mediator, you say. Neither did those with whom Paul contends. But when they imagined that through the help and assistance of angels they came to God, and that therefore some worship must be rendered to them — in doing so they placed the angels in the seat of Christ and clothed them with Christ's office. Let us therefore know that Paul here condemns all fabricated and devised worship given either to angels or to the dead, as though they were helping mediators alongside Christ or after Christ. For we withdraw from Christ exactly as much as we transfer even the smallest portion of what belongs to Him alone to any other, whether angel or man. Thrusting in himself into these things which he has not seen: the Greek verb which Paul uses here has several meanings. Erasmus, following Jerome, translated it as 'going loftily or proudly,' and that would not be an inappropriate fit, if any authorized author showed that usage. We do see daily with what boldness, what majesty and pride rash people pronounce on things they do not know. And certainly in the present matter there is a striking doctrine. When the Sorbonne theologians speculate about the intercession of saints or angels, they pronounce from the oracle, as it were, that the dead know and see our needs — because they see all things, as the saying goes, by a reflected light from God. And yet what is less certain? What is more obscure, doubtful, and tangled? But such is their presumptuous license that they confidently assert what even they themselves do not know — indeed, what cannot be known by any man. The meaning would fit well if that use of the word were common, but in Greek it simply means 'to go' or 'to proceed,' and sometimes 'to inquire or seek after.' If you prefer that reading here, Paul is rebuking foolish curiosity in searching after obscure and hidden things far above our understanding. But I believe I have captured Paul's meaning most accurately and faithfully by translating it: 'Thrusting himself into those things which he has not seen.' The common meaning of the Greek verb is to enter solemnly into an inheritance, to usurp a possession, or to make entry into a place. Budeus translated this passage as 'setting foot on' or 'entering the possession of things he has not seen,' and I followed his authority while choosing a more fitting word. In truth, such people force their way into secrets and hidden things that God has not yet willed to reveal to us. This is a passage worth noting to rebuke the rashness of those who inquire after more than they should. In vain puffed up by the mind of the flesh: by 'the mind of the flesh' he means human understanding, however great it may be. He sets it against spiritual wisdom revealed to us from heaven, according to Matthew 16:17: 'Flesh and blood has not revealed this to you.' Whoever therefore relies on his own reason — however forceful his natural cleverness — Paul declares is puffed up in vain. And indeed it is nothing but hot air, whatever wit men have from themselves. Nothing is firm but in the word of God and by the illumination of the Spirit. Note also that those who thrust themselves forward under a show of humility are called 'puffed up.' For it happens, as Augustine elegantly writes to Paulinus, by a remarkable working in the human soul, that it is more puffed up and swollen by false and pretended humility than it would be by open and manifest pride.

19 Not holding the head.) In one word he condemns everything that is not referred to Christ. He confirms this view on the grounds that all things flow and depend from Christ. Therefore, if anyone draws us anywhere except to Christ — however great he may be in the eyes of heaven and earth — he is a vain and empty person, and we may boldly bid him farewell. Note who he is speaking of: not those who openly refused and denied Christ, but those who, without properly understanding His office and power, sought other helps for salvation and other 'means' — as people commonly call them — and were not firmly rooted in Him. Whereof the whole body: he simply means that the church stands and endures only while everything is supplied to it by Christ the head, and therefore all its safety is contained in Him. The body does have its sinews, beams, and joints, but all of these have no strength or force apart from the head — all their connection and binding together comes from it. What then must be done? The right ordering of the body will be found when the head alone — who supplies to each member everything it has — holds the highest place without any hindrance. Paul calls this the growth of God, meaning that not every kind of growth is approved by God, but only that which is directed toward the head. We see that the kingdom of the Pope is not only large but swells with monstrous growth. But since what Paul here requires in the church is nowhere to be seen in it, what else can we say of it but that it is a lumpy and crooked body, a disordered and ill-formed heap that will fall in upon itself?

20 If therefore you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as: 21 Do not handle, do not taste, do not touch! 22 Which all refer to things destined to perish with use — in accordance with the commandments and teachings of men. 23 These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.

20 If you be dead. Earlier he said that the decrees or ordinances were nailed to the cross of Christ; now he uses another manner of speaking — that we are dead to them. As he teaches in Galatians 2:19, we are dead to the law and the law is likewise dead to us. The word 'dead' signifies abolishing and doing away, but 'dead' is more vivid and forceful language. He says then that the Colossians have nothing to do with decrees. Why? Because they have died with Christ to the decrees — that is, after dying with Christ through regeneration, they are by His benefit delivered from the decrees, which therefore no longer have any claim on them. From this he concludes that they are not bound by the decrees the false apostles were trying to impose on them.

21 Eat not, taste not.) Until now this has been translated 'touch not.' But since another word with the same meaning follows immediately after, any reader can see how cold and redundant a repetition that would make. Furthermore, the Greek verb among other meanings signifies 'to eat' or 'to taste,' as I have translated it. Plutarch uses it in the life of Caesar when showing that his soldiers in extreme scarcity ate things they would not normally eat. This order is natural and also very fitting to the context. Paul, using and imitating their own language, depicts how far the waywardness of those who bind consciences with their laws usually goes. From the start they are harsher than necessary. So they begin by forbidding not only eating but even eating a little. Once they have gained that, they go further: it becomes a great offense even to taste what they have forbidden to eat. And for a man even to touch it — they declare that deserving of purgatory. In short, when men have set themselves up as tyrants over others' souls, there is no end to it — new laws are added to old ones daily, and new decrees constantly appear. The papacy provides a plain and vivid example of this. Paul is right to warn that human traditions are a labyrinth in which consciences become more and more ensnared — or rather, snares that tighten at first and in the end will strangle.

22 Which all are into corruption. With a double argument he refutes the decrees he has been discussing. First, they place religion in outward and perishable things that have nothing to do with the spiritual kingdom of God. Second, they are from men and not from God. He presses the first argument also in Romans 14:17: 'The kingdom of God is not eating and drinking.' Also in 1 Corinthians 6:13: 'Food is for the stomach and the stomach is for food, but God will do away with both of them.' And Christ says in Matthew 15:11: 'Whatever enters the mouth does not defile a man,' because it enters the stomach and is eliminated. The sum is this: the worship of God, true godliness, and the holiness of Christians do not consist in food, drink, and clothing — things that pass away, fall under corruption, and perish through use. Decrees about such perishable things that are meant to lay religious obligations on consciences are therefore worthless. In the papacy you will scarcely find any holiness except in trivial observances of corruptible things. The second refutation follows: that these decrees come from men and do not have God as their author. With this thunderbolt he hurls down and destroys all human traditions. Why? This is Paul's line of reasoning: those who bring consciences back into bondage do injury to Christ and make His death worthless. For whatever is of human invention does not bind the conscience.

23 Which in deed have a show.) This is a concession in which Paul grants to his opponents what they might allege, while at the same time counting it for nothing. It is as if he said he cares nothing that their practices have a show of wisdom. But show is the opposite of truth. It is an appearance — as the common saying goes — that deceives because of its resemblance to the real thing. Note the three colors of which this show consists, according to Paul's account: a chosen form of worship, humility, and the neglecting of the body. The Greek word for 'superstition' that Paul uses here is literally 'voluntary service' — a worship that people choose for themselves without God's command. Human traditions please us because they suit our disposition — everyone can devise his own forms and figures in his own mind. This is the first color. The second is humility, because obedience to both God and man is pretended — so that men may not refuse even unjust burdens. And most often these kinds of traditions appear to be admirable exercises in humility. They are also appealing in the third color, because they seem to do much toward mortifying the flesh, while the body is disregarded. But Paul bids farewell to all these shows and colors. For what is highly esteemed before men is often an abomination before God. Furthermore, that is a disobedient obedience and a perverse, sacrilegious humility which transfers authority from God to men. And the neglecting of the body is not worth enough to be presented as a service to God. But someone might wonder why Paul did not work harder to tear off these masks. I answer first that he was content with the single word 'show,' and that was enough. For the principles he had established from the other side stand firm: the substance is in Christ, and therefore those who set before people only shadows were doing nothing but mocking them. Furthermore, the spiritual kingdom of Christ is not concerned with frail and corruptible elements. Third, through the death of Christ such observances have died and have no further claim on us. Fourth, God alone is our lawgiver. Whatever is brought on the other side, however fair its appearance or brightness, is a vanishing and hollow show. Second, he thought it sufficient to warn the Colossians not to be deceived by the appearance of vain and empty things — there was no need to dwell further on refuting them. It ought to be as well known among all godly people as a proverb that the worship of God must not be measured by our own thinking or choosing, and that no worship is legitimate simply because it pleases us. It should be equally well known that true humility toward God is simply to obey what He commands and not to lean on our own wisdom. And that the proper measure of humility toward men is that through love each person submits to others. As for the claim that abstaining from certain foods keeps the desires of the flesh in check, the answer is easy: we should not abstain from any particular food as though it were unclean, but we should eat moderately whatever we do eat — both to use God's gifts responsibly and to avoid being entangled in excess eating and drinking that causes us to neglect the things of God. It was therefore enough for Paul to call these things shows and appearances, so that the Colossians, forewarned, might arm themselves against a false and decorated pretense. Today the papists are not lacking in fine appearances with which to commend their laws — partly ungodly and tyrannical, partly vain and trivial. But however much we grant them: Paul's refutation still stands, and it alone is more than enough to expose all their vanities. I will not speak of how far their practices fall short even of the honest-seeming show that Paul here describes. The chief holiness of the papacy today is in monkery, but what that is, I am ashamed and grieved to speak of, lest I stir up so foul a stench. Furthermore it is worth considering here how readily — indeed, how hastily and recklessly — human nature is carried into fabricated and invented worship. For in this passage the Apostle vividly and skillfully portrays the state of early monasticism, which within a hundred years of his death had become so prevalent, as though he had never spoken a word against it. The madness of people for superstition was therefore extraordinary, that it could not be restrained by so plain a lesson from God but broke out anyway, as the histories testify. Not in any honor: the word 'honor' here means regard or care, after the Hebrew usage — as in 'Honor widows,' meaning 'have regard for them.' Paul is objecting to the teaching that the body should be disregarded. For just as God forbids us to pamper the body excessively, so He commands us to give it what is necessary. Therefore Paul in Romans 13:14 does not simply condemn care for the flesh, but only the kind of care that serves lusts. He says: 'Make no provision for the flesh in regard to its lusts.' What then does Paul fault in these traditions? That they give the body no honor sufficient for the necessary sustaining of life — that is, according to the measure of what is needed. For 'fulfilling' in this place means a moderate and temperate use that restricts itself to what nature requires, and so it stands as the opposite of pleasure and all superfluous indulgence. Nature is content with few things. Therefore to deny the body what nature requires to sustain life is no less contrary to true religion than it is contrary to common humanity.