John Calvin Commentary Colossians 2:18

"Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind," — Colossians 2:18 (ASV)

Let no one take from you the palm. He alludes to runners or wrestlers, to whom the palm was assigned on condition that they did not give way in the middle of the course, or after the contest had begun. He admonishes them, therefore, that the false apostles aimed at nothing else than to snatch the palm away from them, since they draw them aside from the rightness of their course. Hence it follows that they must be shunned as the most injurious pests. The passage should also be carefully noted as indicating that all those who draw us aside from the simplicity of Christ cheat us out of the prize of our high calling (Philippians 3:14).

Desirous in humility. Something must be understood; hence I have inserted in the text id facere (to do it). For he points out the kind of danger against which they needed to guard. All are desirous to defraud you of the palm, who, under the pretext of humility, recommend to you the worship of angels. For their object is that you may wander out of the way, leaving the one object of aim. I read humility and worship of angels jointly, for the one follows the other, just as today the Papists make use of the same pretext when philosophizing about the worship of saints. For they reason on the ground of humanity’s lowliness, that we must, therefore, seek mediators to help us. But for this very reason Christ humbled Himself—that we might go directly to Him, however miserable sinners we may be.

I am aware that the worship of angels is by many interpreted differently, as meaning worship that has been delivered to men by angels; for the Devil has always attempted to pass off his deceptions under this title. The Pope today boasts that all the trifles with which he has adulterated the pure worship of God are revelations.

Similarly, the Theurgians in ancient times alleged that all the superstitions they contrived were delivered over to them by angels, as if from hand to hand. They, accordingly, think that Paul here condemns all fanciful kinds of worship that are falsely presented under the authority of angels. But, in my opinion, he rather condemns the human invention concerning the worship of angels. It is on this account that he has so carefully addressed this at the very beginning of the Epistle, to bring angels under subjection, so that they would not obscure the splendor of Christ. In short, as he had in the first chapter prepared the way for abolishing the ceremonies, so he had also for the removal of all other hindrances which draw us away from Christ alone. In this class is the worship of angels.

Superstitious persons have from the beginning worshipped angels, so that through them they might have free access to God. The Platonists also infected the Christian Church with this error. For although Augustine sharply denounces them in his tenth book “On the City of God,” and condemns at great length all their arguments concerning the worship of angels, we nevertheless see what has happened.

If anyone compares the writings of Plato with Popish theology, he will find that they have drawn their prattling about the worship of angels entirely from Plato. The sum is this: that we must honor angels, whom Plato calls demons, χάριν τὢς εὐφήμου διαπορείας (for the sake of their auspicious intercession). He presents this idea in Epinomis, and he confirms it in Cratylus, and many other passages.

In what respect do the Papists differ at all from this? “But,” it will be said, “they do not deny that the Son of God is Mediator.” Neither did those with whom Paul was contending; but as they imagined that God must be approached with the help of angels, and that, consequently, some worship must be given to them, so they placed angels in the seat of Christ, and honored them with Christ’s office.

Let us then understand that Paul here condemns all kinds of worship of human invention, which are given either to angels or to the dead, as if they were mediators, rendering assistance after Christ, or alongside Christ. For we recede from Christ precisely to the extent that we transfer the smallest part of what belongs to Him to any others, whether they are angels or human beings.

Intruding into those things which he hath not seen. The verb ἐμβατεύειν, the participle of which Paul uses here, has various significations. The rendering that Erasmus, following Jerome, has given it—walking proudly—would not be unsuitable, if there were an example of such a meaning in any author of sufficient note.

For we see every day with what great confidence and pride rash individuals pronounce an opinion on things unknown. Indeed, even in the very subject Paul discusses, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles concerning the intercession of saints or angels, they declare, as if from an oracle, that the dead know and behold our necessities, since they see all things in the reflected light of God. And yet, what is less certain? Indeed, what is more obscure and doubtful? But such, truly, is their authoritative freedom, that they fearlessly and daringly assert what is not only unknown to them, but cannot be known by human beings.

This meaning, therefore, would be suitable, if that meaning of the term were common. It is, however, among the Greeks understood simply as meaning to walk. It also sometimes means to inquire. If anyone chooses to understand it this way in this passage, Paul, in that case, would be reproving a foolish curiosity in investigating obscure things—things that are hidden from our view and transcend our understanding.

It appears to me, however, that I have caught Paul’s meaning, and have rendered it faithfully in this manner: intruding into those things which he hath not seen. For that is the common meaning of the word ἐμβατεύειν—to enter upon an inheritance, to take possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: “Setting foot upon, or entering on the possession of those things which he has not seen.” I have followed his authority, but have selected a more suitable term. For such people, in reality, break through and intrude into secret things, which God has willed not to be revealed to us yet. The passage should be carefully observed to reprove the rashness of those who inquire further than is permissible.

Puffed up in vain by a fleshly mind. He uses the expression fleshly mind to denote the acuteness of the human intellect, however great it may be. For he places it in contrast with that spiritual wisdom which is revealed to us from heaven, in accordance with that statement:

Flesh and blood hath not revealed it unto thee.
(Matthew 16:17)

Whoever, therefore, depends upon his own reason, since the acuteness of the flesh is entirely at work in him, Paul declares him to be puffed up in vain. And truly, all the wisdom that human beings have from themselves is mere wind; hence, there is nothing solid except in the Word of God and the illumination of the Spirit. And observe, that those are said to be puffed up who insinuate themselves with a display of humility. For it happens, as Augustine elegantly writes to Paulinus, that by wonderful means the human soul is more puffed up by a false humility than if it were openly proud.