John Calvin Commentary Colossians 2:14

"having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out that way, nailing it to the cross;" — Colossians 2:14 (ASV)

Having blotted out the hand-writing which was against us (Colossians 2:14). He now contends with the false apostles in close combat. For this was the main point in question—whether the observance of ceremonies was necessary under the reign of Christ. Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us, as it were, bound, so that we may not be able to deny our guilt.

He now says that we have been freed from condemnation in such a manner that even the hand-writing is blotted out, so that no remembrance of it might remain.

For we know that concerning debts, the obligation is still in force as long as the hand-writing remains; and that, on the other hand, by the erasing or tearing of the handwriting, the debtor is set free. Hence it follows that all those who still urge the observance of ceremonies detract from the grace of Christ, as though absolution were not procured for us through Him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.

This, therefore, is a truly theological reason for proving the abrogation of ceremonies. Because, if Christ has fully redeemed us from condemnation, He must have also effaced the remembrance of the obligation, so that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined.

While interpreters explain this passage in various ways, not one of them satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this.

For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians (Ephesians 2:15), and as we will find he does shortly afterwards. More especially, the passage in Ephesians shows clearly that Paul is here speaking of ceremonies.

Others, therefore, do better in restricting it to ceremonies, but they too err in this respect: they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not properly apply this similitude to the context.

Now, the reason is that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God’s judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people standing by behold in it a representation of their own death?

For when persons substituted in their place an innocent animal, they confessed that they themselves were deserving of that death. In short, in proportion as there were ceremonies belonging to it, just so many exhibitions were there of human guilt and hand-writings of obligation.

Should anyone object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us today, the answer is easy. For there are two things to be considered in the ancient ceremonies: that they were suited to the time, and that they led men forward to the kingdom of Christ.

Whatever was done at that time showed in itself nothing but obligation. Grace was, in a manner, suspended until the advent of Christ—not that the Fathers were excluded from it, but they did not have a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water.

Hence, as to present view, condemnation remained; indeed, the ceremonies themselves sealed the condemnation. The Apostle also speaks in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies.

But how is it now? The Son of God has not only by His death delivered us from the condemnation of death, but so that absolution might be made more certain, He abrogated those ceremonies, so that no remembrance of obligation might remain.

This is full liberty—that Christ has by His blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has confused the thread of Paul’s discourse by rendering it thus: “which was contrary to us by ordinances.” Retain, therefore, the rendering which I have given, as being the true and genuine one.

Took it out of the way, fastening it to his cross. He shows the manner in which Christ has effaced the hand-writing. For as He fastened to the cross our curse, our sins, and also the punishment that was due to us, so He has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on His being fastened to the cross, He took all things to Himself, and even bound them upon Him, so that they might have no more power over us.