Thomas Aquinas Commentary Colossians 2

Previously, Paul commended the condition of those who believe—that is, their state of grace and its Author, Christ. Here, he protects them from what is opposed to this state. He protects them first from teachings that destroy it, and second from evil habits (Chapter 3). In regard to the first point, he does two things: first, he shows his concern over their state, and second, he warns them against evil teachings (verse 4). This first part is again divided: first, he mentions his concern; second, the people about whom he is concerned (verse 1b); and third, the matter that concerns him (verse 2).

Paul says, I want you to know what concern I have [Vulgate], meaning how great it is. This is a mark of a good prelate: to govern others with concern (Romans 12:8). As it is written, And in that region there were shepherds out in the field, keeping watch over their flock by night (Luke 2:8).

Paul’s concern is not only for those he converted and who were with him, but also for others. Thus, he is concerned for you, whom he has not seen in person but in his mind’s eye, and also for all who have not seen my face. In fact, Paul cared about the whole world: For upon his long robe the whole world was depicted ; and again, And, apart from other things, there is the daily pressure upon me of my anxiety for all of the churches (2 Corinthians 11:28). But about whom was Paul most concerned? In one sense, he was most concerned about those he could not see, because he did not know what was happening to them. In an absolute sense, however, he was not more concerned about them than others.

When Paul says his goal is that their hearts might be consoled, having been instructed in love, and in all the riches of a full understanding, so as to know the mystery of God, the Father, and of Jesus Christ [Vulgate], he shows what he is concerned about: their consolation. First, he mentions this consolation, and second, he states how it can be brought about: by being instructed in love.

Paul’s desire is that their hearts might be consoled, meaning that through him they might have spiritual consolation. Such comfort is produced by what is good, for when one is sad about something, it is a source of joy to be consoled by something equally good. Two things in particular console us: meditation on wisdom, for She [wisdom] would give me encouragement in cares and grief , and prayer, for Is any one of you sad? Let him pray (James 5:13).

When Paul says, having been instructed in love, he mentions their instruction in wisdom. There are two versions of this passage. The first is the one we have here. The second is found in the Gloss: “that the hearts of those instructed in love might be consoled...” so that they might know “the mystery of God, the Father, and of Jesus Christ.” The meaning, however, is the same. When one is instructed in wisdom, he is consoled against temporal evils. But here a person must be instructed about the way, and so Paul says this instruction is in love, which is the way to God: I will show you a still more excellent way. If I should speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal (1 Corinthians 13:1).

To be instructed in love means to be instructed in the love with which God loves us and in the love with which we love him, for we are consoled by both. We are consoled because God loves us: It is no longer I who live, but Christ who lives in me... who loved me and gave himself for me (Galatians 2:20); and, Rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, he made us alive together with Christ (Ephesians 2:4). We are also consoled because we love God, for it is comforting to a friend of God to endure evils for his sake: If any evil happen to me because of him, I will bear it [Vulgate].

Paul continues, and in all the riches, which means to the full extent of their capacity. Our intellect is in potency to know things, whereas an angel’s intellect was filled at its creation with knowledge. Therefore, the human intellect must acquire its knowledge. It does this either by study, which is insufficient because a thing can never be known so well that it fulfills the intellect’s capacity, or by divine revelation as a gift from God, which is sufficient. As Scripture says, She [wisdom] will feed him with the bread of understanding, and give him the water of wisdom to drink . Thus, Paul speaks of a full understanding, that is, an understanding in abundance: What is richer than wisdom? ; and, The riches of salvation are wisdom and knowledge (Isaiah 33:6).

In short, they are to be instructed with such an abundance of divine wisdom that it fulfills the capacity of their intellect. We will have this abundance by knowing God. This is why Paul says the goal is so as to know the mystery of God the Father and of Jesus Christ—that is, to know the truth of this hidden mystery, which is that God is the Father of Jesus Christ. Or, we could say it means to know the mystery of God the Father, which mystery is Christ. Thus, Matthew says of the apostles, Thou hast hidden these things from the wise and understanding and revealed them to babes (Matthew 11:25). We will have this abundance of divine wisdom through our knowledge of the eternal generation and incarnation of Christ, for To fix one’s thought on her [wisdom] is perfect understanding . As Augustine says, “Happy are those who know you, and unhappy those who do not.” It is by knowing God that a person has all fullness: This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent (John 17:4).

But is our intellect filled by knowing Christ? I say that it is, because in him are hid all the treasures of wisdom and knowledge. God has knowledge of all things, and this knowledge is called a treasure: It is an unfailing treasure for men; those who get it obtain friendship with God . A treasure is a collection of riches; they are not called a treasure when scattered about, but only when collected in one place. Scripture says, God has poured out his wisdom upon all his works [Vulgate]. From this point of view, his wisdom does not have the nature of a treasure. But his wisdom is a treasure when the ideas behind all his works are considered as collected together in the divine wisdom itself. All such treasures are in Christ. Wisdom is the knowledge of divine things, and science [scientia] is the knowledge of created things. Whatever can be known about God, which pertains to wisdom, God knows in himself exhaustively. Likewise, whatever can be known about created things, God knows in himself in a super-eminent way. Now, whatever is in the wisdom of God is in his single Word, because he knows all things by one simple act of his intellect; for in God, knowledge is neither in potency nor in a habitual state. Thus, in this Word are all the treasures of wisdom and knowledge [sapientia et scientia].

Paul adds that these treasures are hid. Something might be hidden from us for two reasons: either because our intellect is weak, or because the thing itself is covered. For instance, a person may not see a candle either because he is blind or because the candle is covered. In the same way, all the treasures of wisdom and knowledge are in the Word of God, but they are hidden from us because our eyes are not clear but bleary—A little light is in you (John 12:35). They are also hidden because they are covered with two veils: the veil of creatures, since our intellect can only come to this knowledge through the likeness of created things (Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made (Romans 1:20)); and the veil of the flesh, for The Word became flesh (John 1:14).

Even if we do know something about God, we do not see all: Truly, you are a God who hides yourself (Isaiah 45:15); Open your treasure for him (Numbers 20:6). Let us suppose a person has a covered candle; he would not look for another light, but would wait for the light he has to be uncovered. In the same way, we do not have to look for wisdom anywhere but in Christ: For I decided to know nothing among you except Jesus Christ and him crucified (1 Corinthians 2:2). As we read in 1 John 3:2, When he appears—that is, is revealed—we shall be like him, meaning we shall know all things. In other words, if I had a book in which all knowledge was contained, I would seek to know only that book. Similarly, it is not necessary for us to seek any further than Christ.

Next (verse 4), Paul teaches and warns the Colossians about destructive doctrines. They were being misled by certain philosophers in matters against the faith, and by heretics who taught that the ceremonies of the law had to be observed. First, he teaches them in opposition to the philosophers, and second, in opposition to the Judaizers (verse 11). In worldly knowledge there are two things: knowledge of spoken language and knowledge of things themselves. They could be deceived in two ways. Thus, Paul first warns them against philosophers who were deceiving them by their ability to speak well, and second, against those who were misleading them about the knowledge of things, as when he says, See to it that no one makes a prey of you by philosophy and empty deceit (Colossians 2:8). He first mentions this deception, and second, the reason for it (verse 5).

Paul says, in effect: I say that all knowledge is in Christ so that you will not be deceived by seeking it anywhere else. He says, I say this in order that no one may delude you with beguiling speech—that is, no Demosthenes or Cicero. As Isaiah says, You will see no more the insolent people, the people of an obscure speech which you cannot comprehend, stammering in a tongue which you cannot understand (Isaiah 33:19).

But is it a sin to use beautiful language? I answer that it is not, because even holy men like Ambrose, Jerome, and Pope Leo speak with more eloquence than the orators of this world. If fine language can be used to persuade evil people, it can certainly be used all the more to convince good people.

Previously, the apostle warned the Colossians against falling away from the faith because of deceptive language. Here, he gives the reason for this advice, which is based on the good things they already possess—blessings they should not destroy, but allow to grow. He first calls to mind the blessings they have, and second, he shows how these should grow within them (v. 6). Regarding the first point, he explains how he knows about their spiritual blessings before mentioning what they are (v. 5b).

Paul says, For though I am absent in body, yet I am with you in spirit, rejoicing. He is saying, in effect, that although he has not preached to them or seen their accomplishments with his own eyes, he is nevertheless with them in spirit through his love, rejoicing in their blessings. He quotes, “For though absent in body I am present in spirit” (1 Corinthians 5:3), and adds, “A wise son makes a glad father” (Proverbs 10:1). This knowledge was revealed to him by the Holy Spirit, which is why he says, yet I am with you in spirit, just as Elisha said, “Did I not go with you in spirit when the man turned from his chariot to meet you?” (2 Kings 5:26).

He rejoices, he says, because he sees their good order—that is, their well-ordered way of life, for “All things should be done decently and in order” (1 Corinthians 14:40). This is like how “The stars remaining in their order and courses fought against Sisera” (Judges 5:20). He also rejoices in the firmness of their faith in Christ, for “God’s firm foundation stands” (2 Timothy 2:19). This faith is in Christ, “That Christ may dwell in your hearts through faith, rooted and founded in love” (Ephesians 3:17), and it is in him that “the whole structure is joined together and grows into a holy temple in the Lord” (Ephesians 2:21). The goodness of this temple consists in its firm foundation, which is faith, and in a proper superstructure, which is why Paul mentioned both order and firmness.

In verse 6, he urges them to protect these blessings: first, by advancing in them; second, by persevering in them; and third, by giving thanks. Therefore, he says, just as you received Christ Jesus, so you must live in him, not in a distorted way. As we read in Romans, “Hold fast to what is good” (Romans 12:9).

The Church is sometimes compared to a spiritual building: “God’s temple is holy, and that temple you are” (1 Corinthians 3:17). At other times, it is compared to a tree because it produces fruit. The foundation of a building is to the structure as the roots are to the tree, because both are the source of strength—and this source is Christ. “In that day the root of Jesse shall stand as an ensign to the peoples” (Isaiah 11:10); “For no other foundation can any one lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11).

Paul thus uses the expressions rooted, like strong branches, and built up in him and established, like solid stones. They will be like this if they persevere in the faith. For “Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8), and the text continues, “Resist him, firm in your faith.” They are to live in Christ just as they were taught, that is, in the true faith: “If any one is preaching to you a gospel contrary to that which you received, let him be accursed” (Galatians 1:9). They are to be abounding in thanksgiving, giving many thanks, as we read in 1 Thessalonians: “Giving thanks in all circumstances” (1 Thessalonians 5:18); “Having been saved by God out of grave dangers, we give him great thanks” .

Next, in verse 8, he warns them not to be deceived by empty wisdom. He first gives the warning and then provides the reason for it (v. 9). The warning itself has two parts: first, an exhortation to avoid whatever can deceive them, and second, an identification of the source of this deception (v. 8b).

A person can be deceived by worldly wisdom in two ways: sometimes by the actual principles of philosophy, and sometimes by fallacious arguments. Paul teaches them to beware of both: See to it that no one makes a prey of you by philosophy—that is, by philosophical teachings. For “Your wisdom and your knowledge led you astray” (Isaiah 47:10), and many have turned from the faith after being deceived by philosophy: “Man has become foolish in his knowledge” (Jeremiah 10:14). Regarding the second way, he warns against empty deceit, which is based on the misuse of words: “Let no one deceive you with empty words” (Ephesians 5:6).

But how are they being deceived? One who deceives another must present something that seems reasonable but is not. Paul first shows the basis of this apparent reasonableness, which is twofold. The first is the authority of the philosophers, about which he says, according to human tradition—that is, according to what is handed down by some who rely on their own judgment: “The Lord knows the thoughts of man, that they are but a breath” (Psalms 94:11).

The second source of apparent reasonableness is the constructs of human reason, which occurs when a person tries to measure or judge matters of faith by the principles of the natural world instead of by divine wisdom. Many are deceived in this way. Paul says they should not be deceived by those judging according to the elements of the universe, and not according to Christ. As it is written, “They were unable from the good things that are seen to know him who exists” .

Now, the higher a cause, the more superior its effect. Therefore, those who wish to investigate certain effects in terms of inferior causes are deceived. For example, if one were to study the movement of water only in terms of the power of water itself, he could not know the cause of the ocean's tides; to do this, he would have to consider the water in relation to the power of the moon. Thus, people are even more deceived when they consider the effects proper to God in terms of the elements of the world. This is the reason for the apparent plausibility of their arguments.

Alternatively, according to the elements of the universe could mean measuring the truth of faith by the truth of created things. Or perhaps Paul said this in reference to idolaters who worshiped idols, saying that Jupiter was the heavens. Or, he could have been referring to the Jewish people. In that case, the text would be understood this way: they were deceived by the philosophy and reasoning of those trying to convince them to observe the ceremonies of the law. These ceremonies would be according to the elements of the universe, that is, according to bodily observances: “We were slaves to the elements of the world” (Galatians 4:3). However, our first explanation is better.

When Paul says, for in him the whole fulness of deity dwells bodily, he gives the reason for his warning: whatever is not according to Christ should be rejected. But is Christ so great that all other things should be rejected for him? The author answers that he is, and demonstrates this in three ways: first, by considering Christ's divinity; second, by his relationship to believers (v. 10a); and third, by his relationship to the angels (v. 10b).

Therefore, whatever is contrary to Christ must be rejected, because he is God. We must prefer him to everything else, for in him the whole fulness of deity dwells bodily. Now, God is in all things in various ways. He is in some things, like a stone, because they participate in a likeness to his goodness. Such things are not God, but they possess something of God—not his substance, but a likeness of his goodness. Consequently, the fullness of divinity does not dwell in them, because he is not present in them according to his substance. God is also in holy minds by an activity, as they attain him through love and knowledge. In this way, God is in them by grace, not bodily, but according to the effects of grace. And he is not there in his fullness, but only through limited effects. But God is present in Christ bodily, and this can be explained in three ways.

First, a body is distinguished from its shadow. As Scripture says, “These are only a shadow of what is to come; but the substance belongs to Christ” (Colossians 2:17). God can therefore be said to indwell in two ways: as a shadow or bodily—that is, really. He dwelt in the first way under the Old Law, but in Christ he dwells bodily, that is, really and truly.

Second, this passage can be explained by saying that God dwells in the other saints only with respect to their souls, not their bodies: “For I know that nothing good dwells within me, that is, in my flesh” (Romans 7:18). But the divinity dwells in Christ bodily because God’s indwelling in the saints is by an activity—love and knowledge—which are actions of the rational mind alone. God dwells in Christ, however, by assuming a man into the unity of his person. Thus, whatever relates to this man is indwelt by God, so his flesh and mind are indwelt because both are united to the Word: “And the Word became flesh” (John 1:14).

Third, God is in things in three ways. One way is common to all things: by his power, presence, and essence. Another way is in the saints: by grace. The third way is found only in Christ: by union. Now, a body has three dimensions, and the fullness of the divinity superabounds in Christ in these ways, which is why the deity is said to be in him bodily. The fullness of the divinity is in Christ by length, because it extends to all things; by breadth, in its charity; and by depth, in its incomprehensibility.

Nestorius was mistaken on this point when he said that this union was brought about entirely by an indwelling, with the Word merely dwelling in the flesh. But the Apostle does not agree, for he says in Philippians 2:7, “He emptied himself, taking the form of a servant.” When one dwells in a man, he does not empty himself; one empties oneself by becoming man. Paul continues, “being born in the likeness of man.” Therefore, Christ is indwelt not in the sense that the one indwelling and the one dwelt in are distinct, but in the sense that Christ is both man and God, in whom the fullness of the deity dwells.

Then, when Paul says, and you have come to fulness in him, he shows the same truth by relating Christ to others. He is saying, in effect, that you have received all things from Christ: “From his fulness have we all received” (John 1:16). We should note that the Platonists taught that all divine gifts come to humanity through the mediation of separated substances (like angels), and this is true even according to Dionysius. But it is a special reality that we receive divine gifts immediately from him who is the fullness of the angels: “The only Son who is in the bosom of the Father, he has made him known” (John 1:18); “It was declared at first by the Lord, and it was attested to us by those who heard him” (Hebrews 2:3).

Paul continues, saying that Christ is the head of all rule and authority [or, “principality and power,” two orders of angels]. He is their King and Lord, though not by a likeness of nature, which is the way he is the head of humanity. Paul mentions these particular orders of angels because they seem to have a certain preeminence.

Above, Paul warned the faithful against the deceptions of worldly philosophers; here he instructs and warns them against those heretics who wanted to drag them into observing the law. First, he instructs them to avoid such people; second, he rejects the false enticements they used (Colossians 2:18). Regarding the first point, he does two things: first, he shows that the observances of the law were fulfilled in Christ; and second, he rejects these observances, showing that believers are not bound to follow them (Colossians 2:16).

Among the observances of the law, the first was circumcision. Through this, the Jews professed their observance of the Old Law, just as we profess our observance of the New Law by baptism: I testify again to every man who receives circumcision that he is bound to keep the whole law (Galatians 5:3). So Paul says that the faithful have been circumcised with a spiritual circumcision, from which it follows that the physical one has ceased. First, he shows what kind of circumcision they have received; and second, how it was received. Finally, he explains why they were circumcised in this way (Colossians 2:13).

Regarding the first point, we should note that there are two kinds of circumcision: bodily and spiritual. We have been circumcised by Christ with a spiritual circumcision, not the bodily kind. So first, Paul sets aside such a bodily circumcision and then explains the spiritual circumcision. Paul continues: In him... you were circumcised with a circumcision made without hands. For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal (Romans 2:28).

By putting off the body of flesh. This can be understood in two ways. In the first interpretation, Paul says that you were circumcised with a circumcision made without hands, by putting off the body of flesh—that is, by putting off the corruption of the flesh, as mentioned in 1 Corinthians 15:50: Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. He is saying, in effect: You have been circumcised because you no longer have the vices of the flesh: You have put off the old nature with its practices (Colossians 3:9).

A second explanation is this: You have been circumcised with a circumcision made without hands, unlike the circumcision made with hands, which consists in putting off the body of flesh that is cut from it. Thus, in another version of this passage, we find "skin of the flesh" instead of "body of flesh," meaning the removal of a small part of the body that is flesh. (The meaning is not that the body is one thing and the flesh another). Paul uses the word 'flesh' to refer us back to the law, where it speaks of flesh: You shall be circumcised in the flesh of your foreskins (Genesis 17:11). He also uses this word to show that it is a carnal observance.

But we are not circumcised in that physical way, but with the circumcision of Christ. For just as Christ accepted a likeness to sinful flesh—that is, flesh that could suffer—to free us from sin, so He also accepted the remedies contained in the law to free us from its observances. Alternatively, we could interpret "the circumcision of Christ" to mean the circumcision that Christ accomplishes in us, which is a spiritual circumcision, as Romans 2:29 says: spiritual and not literal.

Second, he shows that we have received this circumcision in baptism, and so baptism is a spiritual circumcision. First, he shows that in baptism we have a symbol of Christ’s death; second, that in baptism we receive a likeness to His resurrection (Colossians 2:12b).

So Paul says, and you were buried with him in baptism. This is because in our baptism we find a likeness to Christ’s death. Just as Christ was placed in the tomb after being put on the cross, so a person who is baptized is put under the water—and this is done three times, just as Christ was in the tomb for three days. Again, you were buried with him in baptism; that is, your baptism was like the death of Christ, for as His death destroyed sin, so also does your baptism.

And just as Christ rose from the tomb, so we rise from our sins in the present and, in hope, from the corruption of the flesh. This is accomplished through faith in the working of God, because it was by God's power that Christ was raised: Raise me up, that I may requite them (Psalms 41:10). And by believing in this resurrection, we come to share in it: He who raised Christ Jesus from the dead will give life to your mortal bodies (Romans 8:11). But Christ also raised Himself, because the action of the Father and of the Son is the same: I will awake the dawn (Psalms 108:2).

Then (Colossians 2:13), he shows the nature of this likeness. First, he states the likeness; and second, how we are freed from our sins (Colossians 2:14).

The text is not difficult. I said that you have been circumcised because you have been buried with Christ in baptism. He compared baptism to the burial and death of Christ. Yet, one could say it would be more to the point to say that Paul first shows that baptism is a circumcision. And second, he shows why it is a circumcision: because sin is superfluous, and the foreskin is superfluous. Therefore, to remove sin and to remove the foreskin are the same. Since sin is removed in baptism, baptism is the same as circumcision. And so Paul says, and you, who were dead in trespasses—that is, because of your sins: The death of sinners is the worst (Psalms 34:21)—and in the uncircumcision of your flesh—that is, in your carnal concupiscence, which is related to original sin, as though you were chained with a debt of evil actions and mortal sin.

God made you alive. God, when we were dead through our trespasses, made us alive together with Christ (Ephesians 2:5). He made you alive by removing every sin from you, forgiving and remitting all your faults. Thus, to be circumcised is the same as to be made alive, for the same baptism that removes the death of sin also circumcises us by cutting off original sin.

But how has God forgiven us? I answer that a person incurs two things by sinning: a debt of guilt and slavery to the devil. And so he explains how sins are forgiven: first, our being freed from slavery to the devil; and second, the removal of the debt of guilt.

He says, having canceled the bond which stood against us. This bond, or written decree, can be understood in two ways. In one sense, it is the Old Law: By abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two (Ephesians 2:15). This is its meaning when he is speaking here in reference to the Jews, as if to say: and you... God made alive.

Alternatively, a written bond is a warranty typically used in contracts. Whoever violates God’s bond is subject to a debt of punishment. This violation is retained in the person’s memory, which it disturbs and stains; it is retained in God’s memory, as He is the judge of such matters; and it is retained in the memory of the devils, who will torment them. The memory of this violation is called a bond. And it is Christ who has forgiven all by having canceled the bond—that is, the memory of the transgression—which stood against us. The bond, in both its meanings, was against us: the Law, because it gave humanity a knowledge of sin but did not help in overcoming it; and the memory of our transgressions, for which we deserved to be punished. The term 'bond' is used because its violation is not forgiven in such a way that it means the sin never happened. Rather, such sin is not remembered by God as something to be punished, it is not remembered by the devils as something to accuse us of, and we do not remember our sins as reasons for sorrow: Blessed is he whose transgression is forgiven, whose sin is covered (Psalms 32:1).

Another interpretation of this passage is that Paul is speaking here in general to everyone, not just to the Jews. In that case, we can say that a command was given to the first man: You may freely eat of every tree of the garden; but of the tree of knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die (Genesis 2:16). But man violated this law, and the memory of this violation became a bond that stood against us, which Christ canceled.

How did Christ cancel this bond? On the cross. For this he set aside, nailing it to the cross. It was the custom for a bond to be torn up once a person had fulfilled all his obligations. Now, man was in sin, and Christ paid for this by His suffering: What I did not steal must I now restore? (Psalms 69:4). Therefore, at the moment of Christ’s death, this bond was canceled and destroyed. And so he says, this he set aside, nailing it to the cross, by which He took away our sin by making satisfaction to God.

Then (Colossians 2:15), he shows how Christ freed us from the slavery of sin. For if a creditor holds a man captive on account of a debt he owes, it is not enough merely to pay the debt; the person himself must also be freed. This is what Christ did. So Paul says, He disarmed [or rather, "despoiled"] the principalities and powers. This despoiling can refer to those saints who had died before Christ’s passion. In this sense, Christ freed them from the lower world by despoiling the devil: As for you also, because of the blood of my covenant with you, I will set your captives free from the waterless pit (Zechariah 9:11); Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued (Isaiah 49:25). But if we understand this as referring to the living, then He despoiled them from the devils: But when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil (Luke 11:22); Now shall the ruler of this world be cast out (John 12:31).

Thus he says, He disarmed the principalities and powers—that is, the devils themselves: Against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in heavenly places (Ephesians 6:12). And made a public example of them—that is, the saints—as one who had authority in heaven over the dead and the living, in the kingdom of His glory or of His grace. Or we could say He made a public example of them, meaning He drove out the principalities from humanity—Awake, and put on strength, O arm of the Lord (Isaiah 51:9)—and did so with a public judgment, so it could be known that they were expelled. For at one time the world served idols, but not anymore.

Alternatively, we could say there was a public example before the multitude of angels, because Christ descended into the lower world of the saints and ascended into heaven. Triumphing over them in him—that is, in Himself, in His own power. By the power which enables him even to subject all things to himself (Philippians 3:21).

Another version of this passage reads: He put off his flesh, and exemplified the principalities and powers, triumphing confidently. He put off his flesh—that is, His mortality. Flesh and blood—that is, the mortality of bodily corruption—cannot inherit the kingdom of God (1 Corinthians 15:50); Christ being raised from the dead will never die again; death no longer has dominion over him (Romans 6:9), Even though we once regarded Christ from a human point of view, we regard him thus no longer (2 Corinthians 5:16). He exemplified means He gave us an example of how the principalities and powers are to be overcome. The meaning of the rest stays the same.

Above, Paul showed that the law was fulfilled in Christ because of the circumcision he received, for this is an acknowledgment of the law. Here, he concludes that they are not obliged to observe the ceremonial commands of the law. There were four kinds of ceremonial matters: sacrifices, sacred things, sacraments, and observances. The sacrifices were those things which were sacrificed to God, such as sheep, oxen, and the like. The sacred things included utensils and religious festivals. There were three sacraments: circumcision, the paschal lamb, and the consecration of priests. The observances were those matters that were related to the unique customs in the life of the people of Israel, such as food, clothing, and the like. Some of the above matters, such as the sacrifices and the utensils, pertained only to some of the people; other matters were connected to all the people. Paul does not mention those things which pertained just to some, but only those which affected all, just as baptism now affects us all.

He does mention the observances, because they abstained from certain foods, such as four-legged animals that do not have a divided hoof (Leviticus 11:26). In regard to drink, a vessel without a cover was unclean, as was anything in it. And so with respect to these matters he says, let no one pass judgment on you in questions of food and drink. That is, let no one condemn you for taking food and drink forbidden in the law: Let not him who abstains pass judgment on him who eats; for God has welcomed him (Romans 14:3).

He also mentions sacred matters related to the religious festivals and ceremonies. Under the Old Law there were continuous religious ceremonies, like the morning and evening sacrifices. There were other ceremonies held at certain definite times. Some of these were held several times during the year, such as the sabbath every week and the new moon every month. Others came only once a year, such as the Passover, the Feast of Tabernacles, and Pentecost. The reason for all this is that all religious ceremonies are held for the honor of God.

Now, we give honor to God either because of something which is eternal, and thus we have continuous religious ceremonies, or we honor him because of certain temporal benefits which affect all people. There are two such benefits. First is the gift of creation, and thus we have the religious ceremony of the sabbath: Remember the sabbath day, to keep it holy (Exodus 20:8). The reason for keeping the sabbath is that God rested on the seventh day. The allegorical reason for the sabbath is that it signifies Christ’s rest in the tomb, and the anagogical reason is that it signifies the soul’s rest in God. The other gift is that of procreation and preservation, which are also for a time. And since the Jewish people calculated time by the moon, he says, a new moon. There are also other reasons for honoring God, such as a special rescue or deliverance, and so other festivals were added to the above. And so he says, or with regard to a festival or a new moon, every month, or sabbaths, every seventh period. He says sabbaths because a sabbath is a rest, and they had several sabbaths: the seventh day; seven weeks, that is Pentecost, which is the end of the seventh week following the Passover; the seventh month; the seventh year, when sins are forgiven; and after seven periods of seven years there was a Jubilee. With this in mind Paul says, or sabbaths, meaning: Let no one condemn you for not observing these feasts.

For these are only a shadow of what is to come, that is, of Christ. And when the truth comes, the shadow should cease, but the substance belongs to Christ. When someone sees a shadow, he expects the body or substantial reality to follow. Now the legal observances of the law were the shadow going before Christ, and they signified his coming. And so Paul says the substance, that is, the truth of the thing, belongs to Christ, but the shadow belongs to the law.

Then (verse 18), he speaks against those who were trying to seduce and deceive them. He does this in two parts. First, he warns them not to be misled. Second, he argues against those who were already misled (verse 20). Regarding the first point, he does three things: he cautions them about being misled, he shows how they might be deceived by those insisting on self-abasement, and he describes the shortcomings of those who would mislead them (verse 18b).

He says, let no one seduce you away from the truth that I have told you: Let no one deceive you with empty words (Ephesians 5:6).

For these pseudo-apostles were seducing them by their humility, bringing in observances taken from the law, for they pretended to be holy. But holiness consists of two things: a humble manner of life and the worship of God. Now these people appeared to lead a humble life since they seemed to have no care for the things of the world; and so Paul says they were insisting on self-abasement. There is one who is humble in an evil way, and within he is full of deceit . Again, they claimed to be preaching out of reverence for God; and so Paul says, and religion of angels. For religion, according to Cicero, consists in ceremonies and worship for a divine nature: Holding the form of religion but denying the power of it (2 Timothy 3:5).

The Gloss has this passage as reading, “in the religion of angels,” for in this way these seducers wanted to seem like angels, that is, as messengers of God: Beware of false prophets, who come to you in sheep’s clothing yet inwardly are ravenous wolves (Matthew 7:15). Or, “in the religion of angels,” can be understood in a literal sense, because the Old Law was made known by angels, as we see from Galatians (3:19): For if the message declared by angels was valid and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? (Hebrews 2:2). These people maintained that the worship mandated in the law had to be kept, because it had been given through angels.

The shortcomings of such people were threefold: they were defective in their knowledge, in their justice, and in their faith. As to their knowledge, Paul says that such a person was taking his stand on things that were not seen, that is, things that were not understood. Such a person did not know why the law was given: Desiring to be teachers of the law, without understanding either what they are saying or the things about which they make assertions (1 Timothy 1:7).

As to the justice of such persons, he says they were puffed up without reason, in vain, although they pretended to be humble. And he mentions two things. First, that their religion was useless, because they went about without reason, in vain, that is, doing things that were of no value for eternal life: Their labors are unprofitable ; Though her labor be in vain, yet she has no fear restraining her (Job 39:16). They also showed a false humility, and so he says that such a person was puffed up by his sensuous mind. There is a difference between one who is puffed up and one who is robust. A person who is robust is full of truth, while one who is puffed up is empty and just extended with wind. Therefore, those who are truly humble are full, but those who are only puffed up are empty. He will burst those who are puffed up (Wisdom 4:19, Vulgate). This is the meaning of the verse, Knowledge puffs up (1 Corinthians 8:1).

With regard to their faith, he says that they were not holding fast to the Head, that is, Christ, by faith. Such people are deceived, because without Christ they are in the dark: If any one does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit, he knows nothing (1 Timothy 6:3).

Why is Christ the Head? Paul answers: because the entire good of the body, which is the Church, depends on him. For there are two goods in a natural body: the union or joining together of its members and its growth. And the Church obtains these from Christ, for the entire body depends on him: We, though many, are one body in Christ (Romans 12:5). In a body the members are joined in two ways. One way is by contact, as the hand is joined to the wrist, and the wrist to the forearm, and so on. The other way is by a connection, as being joined by nerves. And so Paul refers to joints and ligaments. So also in the Church, its members are joined by faith and understanding: One Lord, one faith, one baptism (Ephesians 4:5). But this is incomplete without the ligaments of charity and the sacraments. Thus Paul says, nourished through ligaments, because it is through charity that one person supplies another. This body is developed by Christ, because it grows with a growth that is from God, that is, with a growth that God produces in us: Blessed are the men whose strength is in thee,... they go from strength to strength (Psalms 84:5). Or, from God, that is, from Christ, who, as God, increases the body, the Church being enlarged: For the equipment of the saints, for the work of the ministry, for building up the body of Christ (Ephesians 4:12).

Then (verse 20), he rebukes those who have already been deceived. He bases the reason for his rebuke first on the condition of those who have been deceived, and second on the matters about which they were misled (verse 22).

Their condition was one of freedom, because just as they were dead to sin, so also they were dead to the law. Thus they were not obliged to keep it. Paul says, therefore, if you died with Christ to the elements of the world (for the Jewish people served the true God, but under the elements, while the Gentiles served the elements themselves), why, since you know the truth, do you live as if you still belonged to the world, like the Jews live? Why do you submit to regulations about what is to be handled and eaten, regulations such as do not handle, because it is a sin; do not taste pork or eels (Leviticus 11:7, 11)?

Then (verse 22), he describes these legal observances, saying that they are harmful, vain, and burdensome. Thus Paul says they all perish as they are used, because after the passion of Christ they were deadly to all those who placed their hope in them. But after grace had been spread among the people, such things were deadly to all, absolutely. (I am saying this because it is the opinion of Jerome and Augustine which I mentioned in commenting on the second chapter of Galatians). And so they lead to destruction and death. Why, then, do we still read the Old Testament? I answer that we read it as a witness, but not as something to be observed. Thus Paul says they all perish as they are used, that is, if they are not regarded merely as a witness, but are observed.

Further, things that are not founded on reason or authority are vain. But these things are not founded on divine authority, but on human authority. Thus Paul says they are according to human precepts. But these precepts were from God, were they not? I say that they were, but were to be only for a time, until the truth should come: For the sake of your tradition you have made void the word of God (Matthew 15:6). Furthermore, they are not founded on reason, because they have indeed an appearance of wisdom in superstition, meaning, they are based on reasons that lead to superstition, that is, to a religion that is extreme and past its time. And their reasons lead to self-abasement, which is not genuine, because a person who has been freed from the slavery of the law by Christ should not submit himself to this slavery again: Do not submit again to a yoke of slavery (Galatians 5:1). Sometimes precepts that do not rest on divine authority are observed because they are useful for some human purpose.

But this is not the case here, for these precepts considered in themselves are a burden. We desire three things: rest, honor, and a fullness; and these are not produced by these legal observances. For the ban on foods is opposed to fullness and becomes a burden because so many rules are involved. Further, these observances do not produce honor, but bring much confusion, as when ashes are sprinkled about, and the like: A yoke upon the disciples which neither our fathers nor we have been able to bear (Acts 15:10). Such practices lead to a severity to the body, that is, the Church, and not to the honor of God; rather they serve only to indulge the flesh, that is, to satisfy carnal desire.