> ‎Chapter 3‎ > ‎Chapter 4‎ > ‎  

 

 

 

 

Chap. 2:1. For I would have you know how greatly I strive for you, and for them at Laodicea.

Then lest this should seem owing to their peculiar weakness, he joined others also with them, and as yet condemned them not. But why does he say, And as many as have not seen my face in the flesh? He shows here after a divine manner, that they saw him constantly in the Spirit. And he bears witness to their great love.

 

Ver. 2, 3. That their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God the Father, and of Christ: in whom are all the treasures of wisdom and knowledge hidden.

Now henceforward he is hastening and in pangs to enter upon the doctrine, neither accusing them, nor clearing them of accusation. I strive, he says. To what end? That they may be knit together. What he means is something like this; that they may stand firm in the faith. He does not however so express himself; but extenuates the matter of accusation. That is, that they may be united with love, not with necessity nor with force. For as I have said, he always avoids offending, by leaving it to themselves; and therefore striving, because I wish it to be with love, and willingly. For I do not wish it to be with the lips merely, nor merely that they shall be brought together, but that their hearts may be comforted.

Being knit together in love unto all riches of the full assurance of understanding. That is, that they may doubt about nothing, that they may be fully assured in all things. But I meant full assurance which is by faith, for there is a full assurance which comes by arguments, but that is worthy of no consideration. I know, he says, that you believe, but I would have you fully assured: not unto riches only, but unto all riches; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, You do ill that you are not fully assured, nor accused them; but, you know not how desirous I am that you may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he says, that I meant barely and unprofitably, but with understanding and love. That they may know the mystery of God the Father and of Christ. So that this is the mystery of God, the being brought unto Him by the Son. And of Christ, in whom are hid all the treasures of wisdom and knowledge. But if they are in Him, then wisely also no doubt He came at this time. Wherefore then do some foolish persons object to Him, See how He discourses with the simpler sort. In whom are all the treasures. He himself knows all things. Hid, for think not in truth that you already have all; they are hidden also even from Angels, not, from you only; so that you ought to ask all things from Him. He himself gives wisdom and knowledge. Now by saying, treasures, he shows their largeness, by All, that He is ignorant of nothing, by hid, that He alone knows.

 

Ver. 4. This I say, that no one may delude you with persuasiveness of speech.

Do you see that he says, I have therefore said this, that you may not seek it from men. Delude you, he says, with persuasiveness of speech. For what if any does speak, and speak persuasively?

 

Ver. 5. For though I am absent in the flesh, yet am I with you in the spirit.

The direct thing to have said here was, even though I be absent in the flesh, yet, nevertheless, I know the deceivers; but instead he has ended with praise, Joying and beholding your order, and the steadfastness of your faith in Christ. Your order, he means, your good order. And the steadfastness of your faith in Christ. This is still more in the way of encomium. And he said not faith, but steadfastness, as to soldiers standing in good order and firmly. Now that which is steadfast, neither deceit nor trial can shake asunder. Not only, he says, have ye not fallen, but no one has so much as thrown you into disorder. He has set himself over them, that they may fear him as though present; for thus is order preserved. From solidity follows compactedness, for you will then produce solidity, when having brought many things together, you shall cement them compactedly and inseparably; thus a solidity is produced, as in the case of a wall. But this is the peculiar work of love; for those who were by themselves, when it has closely cemented and knit them together, it renders solid. And faith, again, does the same thing; when it allows not reasonings to intrude themselves. For as reasonings divide, and shake loose, so faith causes solidity and compactness.

For seeing God has bestowed upon us benefits surpassing man's reasoning, suitably enough He has brought in faith. It is not possible to be steadfast, when demanding reasons. For behold all our lofty doctrines, how destitute they are of reasonings, and dependent upon faith alone. God is not anywhere, and is everywhere. What has less reason in it than this? Each by itself is full of difficulty. For, indeed, He is not in place; nor is there any place in which He is. He was not made, He made not Himself, He never began to be. What reasoning will receive this, if there be not faith? Does it not seem to be utterly ridiculous, and more endless than a riddle?

Now that He has no beginning, and is uncreate, and uncircumscribed, and infinite, is, as we have said, a manifest difficulty; but let us consider His incorporealness, whether we can search out this by reasoning. God is incorporeal. What is incorporeal? A bare word, and no more, for the apprehension has received nothing, has impressed nothing upon itself; for if it does so impress, it comes to nature, and what constitutes body. So that the mouth speaks indeed, but the understanding knows not what it speaks, save one thing only, that it is not body, this is all it knows. And why do I speak of God? In the case of the soul, which is created, inclosed, circumscribed, what is incorporealness? Say! show! You can not. Is it air? But air is body, even though it be not compact, and it is plain from many proofs that it is a yielding body. Fire is body, while the energy of the soul is bodiless. Wherefore? Since it penetrates everywhere. If it is not itself body, then that which is incorporeal exists in place, therefore it is circumscribed; and that which is circumscribed has figure; and figures are linear, and lines belong to bodies. Again, that which is without figure, what conception does it admit? It has no figure, no form, no outline. Do you see how the understanding becomes dizzy?

Again, That Nature [viz. God's] is not susceptible of evil. But He is also good of His own will; it is therefore susceptible. But one may not so say, far be it! Again, was He brought into being, willing it, or not willing it? But neither may one say this. Again, circumscribes He the world, or no? If He circumscribes it not, He is Himself circumscribed, but if He circumscribes it, He is infinite in His nature. Again, circumscribes He Himself? If He circumscribes Himself, then He is not without beginning to Himself, but to us; therefore He is not in His nature without beginning. Everywhere one must grant contradictories.

Do you see how great the darkness is; and how everywhere there is need of faith. This it is, that is solid. But, if you will, let us come to things which are less than these. That substance has an operation. And what in His case is operation? Is it a certain motion? Then He is not immutable: for that which is moved, is not immutable: for, from being motionless it becomes in motion. But nevertheless He is in motion, and never stands still. But what kind of motion, tell me; for among us there are seven kinds; down, up, in, out, right, left, circular, or, if not this, increase, decrease, generation, destruction, alteration. But is His motion none of these, but such as the mind is moved with? No, nor this either. Far be it! For in many things the mind is even absurdly moved. Is to will, to operate, or not? If to will is to operate, and He wills all men to be good, and to be saved 1 Timothy 2:4, how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation. How then says the Scripture, He has done whatsoever He willed? Psalm 115:3 And again, the leper says unto Christ, If You will, You can make me clean. Matthew 8:2 For if this follows in company with the will, what is to be said? Will ye that I mention yet another thing? How were the things that are, made out of things that are not? How will they be resolved into nothing? What is above the heaven? And again, what above that? And what above that? And beyond that? And so on to infinity. What is below the earth? Sea, and beyond this, what? And beyond that again? Nay; to the right, and to the left, is there not the same difficulty?

But these indeed are things unseen. Will ye that I lead the discourse to those which are seen; those which have already happened? Tell me, how did the beast contain Jonah in its belly, without his perishing? Is it not void of reason, and its motions without control? How spared it the righteous man? How was it that the heat did not suffocate him? How was it that it putrefied him not? For if to be in the deep only, is past contriving, to be both in the creature's bowels, and in that heat, is very far more unaccountable. If from within we breathe the air, how did the respiration suffice for two animals? And how did it also vomit him forth unharmed? And how too did he speak? And how too was he self-possessed, and prayed? Are not these things incredible? If we test them by reasonings, they are incredible, if by faith, they are exceeding credible.

Shall I say something more than this? The wheat in the earth's bosom decays, and rises again. Behold marvels, opposite, and each surpassing the other; marvelous is the not becoming corrupted, marvelous, after becoming so, is the rising again. Where are they that make sport of such things, and disbelieve the Resurrection and say, This bone how shall it be cemented to that? And introduce such like silly tales. Tell me, how did Elias ascend in a chariot of fire? Fire is wont to burn, not to carry aloft. How lives he so long a time? In what place is he? Why was this done? Whither was Enoch translated? Lives he on like food with us? And what is it hinders him from being here? Nay, but does he not eat? And wherefore was he translated? Behold how God schools us little by little. He translated Enoch; no very great thing that. This instructed us for the taking up of Elias. He shut in Noe into the ark Genesis 7:7; nor is this either any very great thing. This instructed us for the shutting up of the prophet within the whale. Thus even the things of old stood in need of forerunners and types. For as in a ladder the first step sends on to the second, and from the first it is not possible to step to the fourth, and this sends one on to that, that that may be the way to the next; and as it is not possible either to get to the second before the first; so also is it here.

And observe the signs of signs, and you will discern this in the ladder which Jacob saw. Above, it is said, the Lord stood fast, and underneath Angels were ascending and descending. Genesis 28:13 It was prophesied that the Father has a Son; it was necessary this should be believed. Whence would you that I show you the signs of this? From above, downward? From beneath, upward? Because He begets without passion, for this reason did she that was barren first bear. Let us rather go higher. It was necessary to be believed, that He begot of Himself. What then? The thing happens obscurely indeed, as in type and shadow, but still it does happen, and as it goes on it becomes somehow clearer. A woman is formed out of man alone, and he remains whole and entire. Again, it was necessary there should be some sure sign of the Conception of a Virgin. So the barren bears, not once only, but a second time and a third, and many times. Of His birth then of a Virgin, the barren is a type, and she sends the mind forward to faith. Again, this was a type of God being able to beget alone. For if man is the chief agent, and birth takes place without him, in a more excellent way, much rather, is One begotten of the Chiefest Agent. There is still another generation, which is a type of the Truth. I mean, ours by the Spirit. Of this again the barren a type, the fact that it is not of blood John 1:13; this pertains to the generation above. The one— as also the types— shows that the generation is to be without passion; the other, that it could proceed from one above.

Christ is above, ruling over all things: it was necessary this should be believed. The same takes place in the earth with respect to man. Let Us make man after Our image and likeness Genesis 1:26, for dominion of all the brutes. Thus He instructed us, not by words, but by actions. Paradise showed the separateness of his nature, and that man was the best thing of all. Christ was to rise again; see now how many sure signs there were; Enoch, Elias, Jonas, the fiery furnace, the case of Noah, baptism, the seeds, the plants, our own generation, that of all animals. For since on this everything was at stake, it, more than any other, had abundance of types.

That the Universe is not without a Providence we may conjecture from things among ourselves, for nothing will continue to exist, if not provided for; but even herds, and all other things stand in need of governance. And that the Universe was not made by chance, Hell is a proof, and so was the deluge in Noah's day, the fire, the overwhelming of the Egyptians in the sea, the things which happened in the wilderness.

It was necessary too that many things should prepare the way for Baptism; yea, thousands of things; those, for instance, in the Old Testament, those in the Pool, the cleansing of him that was not sound in health, the deluge itself, and all the things that have been done in water, the baptism of John.

It was necessary to be believed that God gives up His Son; a man did this by anticipation, Abraham the Patriarch. Types then of all these things, if we are so inclined, we shall find by searching in the Scriptures. But let us not be weary, but attune ourselves by these things. Let us hold the faith steadfastly, and show forth strictness of life: that having through all things returned thanks to God, we may be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

 

 

Colossians 2:6, 7

As therefore ye received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and established in your faith, even as you were taught, abounding in thanksgiving.

Again, he takes hold on them beforehand with their own testimony, saying, As therefore ye received. We introduce no strange addition, he says, neither do ye. Walk ye in Him, for He is the Way that leads to the Father: not in the Angels; this way leads not there. Rooted, that is, fixed; not one while going this way, another that, but rooted: now that which is rooted, never can remove. Observe how appropriate are the expressions he employs. And built up, that is, in thought attaining unto Him. And established in Him, that is, holding Him, built as on a foundation. He shows that they had fallen down, for the word built has this force. For the faith is in truth a building; and needs both a strong foundation, and secure construction. For both if any one build not upon a secure foundation it will shake; and even though he do, if it be not firm, it will not stand. As you were taught. Again, the word As. Abounding, he says, in thanksgiving; for this is the part of well-disposed persons, I say not simply to give thanks, but with great abundance, more than ye learned, if possible, with much ambition.

 

Ver. 8. Take heed lest there shall be any one that makes spoil of you.

Do you see how he shows him to be a thief, and an alien, and one that enters in softly? For he has already represented him to be entering in. Beware. And he well said makes spoil. As one digging away a mound from underneath, may give no perceptible sign, yet it gradually settles, so do you also beware; for this is his main point, not even to let himself be perceived. As if some one were robbing every day, and he (the owner of the house) were told, Beware lest there be some one; and he shows the way— through this way— as if we were to say, through this chamber; so, through philosophy, says he.

Then because the term philosophy has an appearance of dignity, he added, and vain deceit. For there is also a good deceit; such as many have been deceived by, which one ought not even to call a deceit at all. Whereof Jeremiah speaks; O Lord, You have deceived me, and I was deceived Jeremiah 20:7; for such as this one ought not to call a deceit at all; for Jacob also deceived his father, but that was not a deceit, but an economy. Through his philosophy, he says, and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Now he sets about to reprove their observance of particular days, meaning by elements of the world the sun and moon; as he also said in the Epistle to the Galatians, How turn ye back again to the weak and beggarly elements? Galatians 4:9 And he said not observances of days, but in general of the present world, to show its worthlessness: for if the present world be nothing, much more then its elements. Having first shown how great benefits and kindnesses they had received, he afterwards brings on his accusation, thereby to show its greater seriousness, and to convict his hearers. Thus too the Prophets do. They always first point out the benefits, and then they magnify their accusation; as Esaias says, I have begotten children, and exalted them, but they have rejected me Isaiah 1:2, Septuagint; and again, O my people, what have I done unto you, or wherein have I grieved you, or wherein have I wearied you? Micah 6:3 and David; as when he says, I heard you in the secret place of the tempest Psalm 81:7, Septuagint; and again, Open your mouth, and I will fill it. Psalm 81:10 And everywhere you will find it the same.

That indeed were most one's duty, not to be persuaded by them, even did they say anything to the purpose; as it is, however, obligations apart even, it would be our duty to shun those things. And not after Christ, he says. For were it in such sort a matter done by halves, that you were able to serve both the one and the other, not even so ought ye to do it; as it is, however, he suffers you not to be after Christ. Those things withdraw you from Him. Having first shaken to pieces the Grecian observances, he next overthrows the Jewish ones also. For both Greeks and Jews practiced many observances, but the former from philosophy, the latter from the Law. First then, he makes at those against whom lay the heavier accusation. How, not after Christ?

 

Ver. 9, 10. For in Him dwells all the fullness of the Godhead bodily: and in Him you are made full, who is the head of all principality and power.

Observe how in his accusing of the one he thrusts through the other, by first giving the solution, and then the objection. For such a solution is not suspected, and the hearer accepts it the rather, that the speaker is not making it his aim. For in that case indeed he would make a point of not coming off worsted, but in this, not so. For in Him dwells, that is, for God dwells in Him. But that you may not think Him enclosed, as in a body, he says, All the fullness of the Godhead bodily: and you are made full in Him. Others say that he intends the Church filled by His Godhead, as he elsewhere says, of Him that fills all in all Ephesians 1:23, and that the term bodily is here, as the body in the head. How is it then that he did not add, which is the Church? Some again say it is with reference to The Father, that he says that the fullness of the Godhead dwells in Him, but wrongly. First, because to dwell, cannot strictly be said of God: next, because the fullness is not that which receives, for the earth is the Lord's, and the fullness thereof Psalm 24:1; and again the Apostle, until the fullness of the Gentiles be come in. Romans 11:25 By fullness is meant the whole. Then the word bodily, what did it intend? As in a head. But why does he say the same thing over again? And you are made full in Him. What then does it mean? That you have nothing less than He. As it dwelt in Him, so also in you. For Paul is ever straining to bring us near to Christ; as when he says, Hath raised us up with Him, and made us to sit with Him Ephesians 2:6: and, If we endure, we shall also reign with Him 2 Timothy 2:12: and, How shall He not also with Him freely give us all things Romans 8:32: and calling us fellow-heirs. Then as for His dignity. And He is the head of all principality and power. Ephesians 3:6 He that is above all, The Cause, is He not Consubstantial? Then he has added the benefit in a marvelous way; and far more marvelous than in the Epistle to the Romans. For there indeed he says, circumcision of the heart in the spirit, not in the letter Romans 2:29, but here, in Christ.

 

Ver. 11. In whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh in the circumcision of Christ.

See how near he has come to the thing. He says, In the putting quite away, not putting off merely. The body of sins. He means, the old life. He is continually adverting to this in different ways, as he said above, Who delivered us out of the power of darkness, and reconciled us who were alienated, that we should be holy and without blemish. Colossians 1:13-21 No longer, he says, is the circumcision with the knife, but in Christ Himself; for no hand imparts this circumcision, as is the case there, but the Spirit. It circumcises not a part, but the whole man. It is the body both in the one and the other case, but in the one it is carnally, in the other it is spiritually circumcised; but not as the Jews, for you have not put off flesh, but sins. When and where? In Baptism. And what he calls circumcision, he again calls burial. Observe how he again passes on to the subject of righteous doings; of the sins, he says, of the flesh, the things they had done in the flesh. He speaks of a greater thing than circumcision, for they did not merely cast away that of which they were circumcised, but they destroyed it, they annihilated it.

 

Ver. 12. Buried with him, he says, in Baptism, wherein you were also raised with Him, through faith in the working of God, who raised Him from the dead.

But it is not burial only: for behold what he says, Wherein you were also raised with Him, through faith in the working of God, who raised Him from the dead. He has well said, of faith, for it is all of faith. You believed that God is able to raise, and so you were raised. Then note also His worthiness of belief, Who raised Him, he says, from the dead.

He now shows the Resurrection. And you who sometime were dead through your trespasses and the uncircumcision of your flesh, you, I say, did He quicken together with Him. For you lay under judgment of death. But even though ye died, it was a profitable death. Observe how again he shows what they deserved in the words he subjoins:

 

Ver. 13, 14, 15. Having forgiven us all our trespasses; having blotted out the bond written in ordinances that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the Cross; having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it.

Having forgiven us, he says, all our trespasses, those which produced that deadness. What then? Did He allow them to remain? No, He even wiped them out; He did not scratch them out merely; so that they could not be seen. In doctrines [ordinances], he says. What doctrines? The Faith. It is enough to believe. He has not set works against works, but works against faith. And what next? Blotting out is an advance upon remission; again he says, And has taken it out of the way. Nor yet even so did He preserve it, but rent it even in sunder, by nailing it to His Cross. Having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it. Nowhere has he spoken in so lofty a strain.

Do you see how great His earnestness that the bond should be done away? To wit, we all were under sin and punishment. He Himself, through suffering punishment, did away with both the sin and the punishment, and He was punished on the Cross. To the Cross then He affixed it; as having power, He tore it asunder. What bond? He means either that which they said to Moses, namely, All that God has said will we do, and be obedient Exodus 24:3, or, if not that, this, that we owe to God obedience; or if not this, he means that the devil held possession of it, the bond which God made for Adam, saying, In the day you eat of the tree, you shall die. Genesis 2:17 This bond then the devil held in his possession. And Christ did not give it to us, but Himself tore it in two, the action of one who remits joyfully.

Having put off from himself the principalities and the powers. He means the diabolical powers; because human nature had arrayed itself in these, or because they had, as it were, a hold, when He became Man He put away from Himself that hold. What is the meaning of He made a show of them? And well said he so; never yet was the devil in so shameful a plight. For while expecting to have Him, he lost even those he had; and when That Body was nailed to the Cross, the dead arose. There death received his wound, having met his death-stroke from a dead body. And as an athlete, when he thinks he has hit his adversary, himself is caught in a fatal grasp; so truly does Christ also show, that to die with confidence is the devil's shame.

For he would have done everything to persuade men that He did not die, had he had the power. For seeing that of His Resurrection indeed all succeeding time was proof demonstrative; while of His death, no other time save that whereat it happened could ever furnish proof; therefore it was, that He died publicly in the sight of all men, but He arose not publicly, knowing that the aftertime would bear witness to the truth. For, that while the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, Take ye Him away, and crucify Him, for I find no fault in Him John 19:6, and withstanding them in a thousand ways. And again the Jews said unto Him, If You are the Son of God, come down from the Cross. Matthew 27:40 Then further, when He had received a mortal wound, and He came not down, for this reason He was also committed to burial; for it was in His power to have risen immediately: but He did not, that the fact might be believed. And yet in cases of private death indeed, it is possible to impute them to a swoon, but here, it is not possible to do this either. For even the soldiers broke not His legs, like those of the others, that it might be made manifest that He was dead. And those who buried The Body are known; and therefore too the Jews themselves seal the stone along with the soldiers. For, what was most of all attended to, was this very thing, that it should not be in obscurity. And the witnesses to it are from enemies, from the Jews. Hear them saying to Pilate, That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sepulchre Matthew 26:63-64 be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, You intend to bring this Man's blood upon us. Acts 5:28 He suffered not the very fashion of His Cross to be put to shame. For since the Angels have suffered nothing like it, He therefore does everything for this, showing that His death achieved a mighty work. There was, as it were, a single combat. Death wounded Christ: but Christ, being wounded, did afterwards kill death. He that seemed to be immortal, was destroyed by a mortal body; and this the whole world saw. And what is truly wonderful is, that He committed not this thing to another. But there was made again a second bond of another kind than the former.

Beware then lest we be condemned by this, after saying, I renounce Satan, and array myself with You, O Christ. Rather however this should not be called a bond, but a covenant. For that is a bond, whereby one is held accountable for debts: but this is a covenant. It has no penalty, nor says it, If this be done or if this be not done: what Moses said when he sprinkled the blood of the covenant, by this God also promised everlasting life. All this is a covenant. There, it was slave with master, here it is friend with friend: there, it is said, In the day that you eat thereof you shall die Genesis 2:17; an immediate threatening; but here is nothing of the kind. God arrives, and here is nakedness, and there was nakedness; there, however, one that had sinned was made naked, because he sinned, but here, one is made naked, that he may be set free. Then, man put off the glory which he had; now, he puts off the old man; and before going up (to the contest), puts him off as easily, as it were his garments. He is anointed, as wrestlers about to enter the lists. For he is born at once; and as that first man was, not little by little, but immediately. (He is anointed,) not as the priests of old time, on the head alone, but rather in more abundant measure. For he indeed was anointed on the head, the right ear, the hand Leviticus 8:23-24; to excite him to obedience, and to good works; but this one, all over. For he comes not to be instructed merely; but to wrestle, and to be exercised; he is advanced to another creation. For when one confesses (his belief) in the life everlasting, he has confessed a second creation. He took dust from the earth, and formed man Genesis 2:7: but now, dust no longer, but the Holy Spirit; with This he is formed, with this harmonized, even as Himself was in the womb of the Virgin. He said not in Paradise, but in Heaven. For deem not that, because the subject is earth, it is done on earth; he is removed there, to Heaven, there these things are transacted, in the midst of Angels: God takes up your soul above, above He harmonizes it anew, He places you near to the Kingly Throne. He is formed in the water, he receives spirit instead of a soul. And after he is formed, He brings to him, not beasts, but demons, and their prince, and says, Tread upon serpents and scorpions. Luke 10:19 He says not, Let Us make man in our image, and after our likeness Genesis 1:26, but what? He gives them to become the sons of God; but of God, he says, they were born. John 1:12-13 Then that thou give no ear to the serpent, straightway he teaches you to say, I renounce you, that is, whatsoever you say, I will not hear you. Then, that he destroy you not by means of others, it is said, and your pomp, and your service, and your angels. He has set him no more to keep Paradise, but to have his citizenship in heaven. For straightway when he comes up he pronounces these words, Our Father, Which art in Heaven,...Your will be done, as in Heaven, so on earth. The plain falls not on your sight, you see not tree, nor fountain, but straightway you take into you the Lord Himself, you are mingled with His Body, you are intermixed with that Body that lies above, whither the devil cannot approach. No woman is there, for him to approach, and deceive as the weaker; for it is said, There is neither female, nor male. Galatians 3:28 If you go not down to him, he will not have power to come up where you are; for you are in Heaven, and Heaven is unapproachable by the devil. It has no tree with knowledge of good and evil, but the Tree of Life only. No more shall woman be formed from your side, but we all are one from the side of Christ. For if they who have been anointed of men take no harm by serpents, neither will you take any harm at all, so long as you are anointed; that you may be able to grasp the Serpent and choke him, to tread upon serpents and scorpions. Luke 10:19 But as the gifts are great, so is the punishment great also. It is not possible for him that has fallen from Paradise, to dwell in front of Paradise Genesis 3:24, nor to reascend there from whence we have fallen. But what after this? Hell, and the worm undying. But far be it that any of us should become amenable to this punishment! But living virtuously, let us earnestly strive to do throughout His will. Let us become well-pleasing to God, that we may be able both to escape the punishment, and to obtain the good things eternal, of which may we all be counted worthy, through the grace and love toward man, etc.

 

 

 

Colossians 2:16-19

Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath day: which are a shadow of the things to come; but the body is Christ's. Let no man rob you of your prize by a voluntary humility and worshiping of the Angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast the Head, from whom all the body being supplied and knit together, through the joints and bands, increases with the increase of God.

Having first said darkly, Take heed lest there shall be any one that makes spoil of you after the tradition of men Colossians 2:8; and again, further back, This, I say, that no one may delude you with persuasiveness of speech Colossians 2:4; thus preoccupying their soul, and working in it anxious thoughts; next, having inserted those benefits, and increased this effect, he then brings in his reproof last, and says, Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath day. Do you see how he depreciates them? If you have obtained such things, he says, why make yourselves accountable for these petty matters? And he makes light of them, saying, or in the part of a feast day, for in truth they did not retain the whole of the former rule, or a new moon, or a sabbath day. He said not, Do not then observe them, but, let no man judge you. He showed that they were transgressing, and undoing, but he brought his charge against others. Endure not those that judge you, he says, nay, not so much as this either, but he argues with those persons, almost stopping their mouths, and saying, You ought not to judge. But he would not have reflected on these. He said not in clean and unclean, nor yet in feasts of Tabernacles, and unleavened bread, and Pentecost, but in part of a feast: for they ventured not to keep the whole; and if they did observe it, yet not so as to celebrate the feast. In part, he says, showing that the greater part is done away. For even if they did keep sabbath, they did not do so with precision. Which are a shadow of the things to come; he means, of the New Covenant; but the body is Christ's. Some persons here punctuate thus, but the body is of Christ, i.e. the truth has come in with Christ: others thus; The Body of Christ let no man adjudge away from you, that is, thwart you of it. The term καταβραβευθῆναι, is employed when the victory is with one party, and the prize with another, when though a victor you are thwarted. You stand above the devil and sin; why do you again subject yourself to sin? Therefore he said that he is a debtor to fulfill the whole law Galatians 5:3; and again, Is Christ found to be the minister of sin Galatians 2:17? Which he said when writing to the Galatians. When he had filled them with anger through saying, adjudge away from you, then he begins; being a voluntary, he says, in humility and worshiping of Angels, intruding into things he has not seen, vainly puffed up by his fleshly mind. How in humility, or how puffed up? He shows that the whole arose out of vainglory. But what is on the whole the drift of what is said? There are some who maintain that we must be brought near by Angels, not by Christ, that were too great a thing for us. Therefore it is that he turns over and over again what has been done by Christ, through the Blood of His Cross Colossians 1:20; on this account he says that He suffered for us; that He loved us. 1 Peter 2:21 And besides in this very same thing, moreover, they were elevated afresh. And he said not introduction by, but worshiping of Angels. Intruding into things he has not seen. Ephesians 2:4 For he has not seen Angels, and yet is affected as though he had. Therefore he says, Puffed up by his fleshly mind vainly, not about any true fact. About this doctrine, he is puffed up, and puts forward a show of humility. By his carnal mind, not spiritual; his reasoning is of man. And not holding fast the Head, he says, from whom all the body. All the body thence has its being, and its well-being. Why, letting go the Head, do you cling to the members? If you are fallen off from it, you are lost. From whom all the body. Every one, be he who he may, thence has not life only, but also even connection. All the Church, so long as she holds The Head, increases; because here is no more passion of pride and vainglory, nor invention of human fancy.

Mark that from whom, meaning the Son. Through the joints and bands, he says, being supplied, and knit together, increases with the increase of God; he means, that which is according to God, that of the best life.

 

Ver. 20. If you died with Christ.

He puts that in the middle, and on either side, expressions of greater vehemence. If you died with Christ from the elements of the world, he says, why as though living in the world do ye subject yourselves to ordinances? This is not the consequence, for what ought to have been said is, how as though living are you subject to those elements? But letting this pass, what says he?

 

Ver. 21, 22. Handle not, nor taste, nor touch; all which things are to perish with the using; after the precepts and doctrines of men.

You are not in the world, he says, how is it you are subject to its elements? How to its observances? And mark how he makes sport of them, touch not, handle not, taste not, as though they were cowards and keeping themselves clear of some great matters, all which things are to perish with the using. He has taken down the swollenness of the many, and added, after the precepts and doctrines of men. What do you say? Do you speak even of the Law? Henceforth it is but a doctrine of men, after the time has come. Or, because they adulterated it, or else, he alludes to the Gentile institutions. The doctrine, he says, is altogether of man.

 

Ver. 23. Which things have indeed a show of wisdom in will worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.

Show, he says; not power, not truth. So that even though they have a show of wisdom, let us turn away from them. For he may seem to be a religious person, and modest, and to have a contempt for the body.

Not of any value against the indulgence of the flesh. For God has given it honor, but they use it not with honor. Thus, when it is a doctrine, he knows how to call it honor. They dishonor the flesh, he says, depriving it, and stripping it of its liberty, not giving leave to rule it with its will. God has honored the flesh.