返回Chapter 2
Chapter 2
Chapter Two
Col. 2:1. I wish you to know what a great struggle I have for you and for those in Laodicea and Hierapolis, and for all who have not seen my face in the flesh,
Intending to proceed to teaching, he first points out his great love for them, in order to gain greater trust. I am concerned, he says, about you. But he places alongside them also the believers in Laodicea and others, evidently so that they would not become confused, thinking that the reason for this was their weakness. Why then are you concerned? Do you perhaps notice something bad in us? Because, he says, you have not seen my face. But he added: "in the flesh," wonderfully showing that they unceasingly saw him in the Spirit.
Col. 2:2. that their hearts might be comforted, being knit together in love
Finally, he now proceeds to the teaching; but he neither condemns them nor entirely frees them from accusation. In these same words is also contained the answer. I have a struggle, he says. For what purpose? So that they would not think differently, but would be in agreement and united in one faith. In what way? Not by compulsion and force, but "in love." He said this because disagreement is what gives rise to schism.
Col. 2:2. for all riches: (και είς πάν πλοΰτον) of perfect understanding,
That is, so that they would doubt nothing, so that their understanding, that is, the knowledge of the mystery, would be strengthened in every way. And he did not simply say "for riches," but "for all riches." I know, he says, that you have knowledge of the mystery, but I desire that the assurance in this knowledge would also be strong in you. Or: I desire that you would be convinced rationally, and not unreflectively.
Col. 2:2. for the knowledge of the mystery of God and the Father
The mystery of God — how is it so? It is that through the Son our drawing near to God is accomplished, and not through angels.
Col. 2:2. and of Christ,
Col. 2:3. in Whom are hidden all the treasures of wisdom and knowledge.
He alone knows all things. And if He alone is wise, then wisely, of course, He came in the last days and not long ago, and certain foolish people attack this in vain. By saying "treasures," he points to their multitude, and by the word "all," he shows that nothing is unknown to God, and by the expression "hidden" – that He alone knows, and from Him one must ask for wisdom and knowledge. But note, even if it seems that he said something especially great, even this – "in Whom are hidden the treasures" – he said in a manner suited to the understanding of very simple people. For God is wisdom itself and knowledge itself.
Col. 2:4. I say this so that no one may deceive you with persuasive words;
"This," that is, that in Christ is all knowledge, I said so that no one would deceive you. What does it matter if someone speaks eloquently? Know in advance that if such a person does not speak of Christ, then he speaks nothing but paralogisms and sophisms.
Col. 2:5. For though I am absent in the body, yet I am with you in spirit,
Though by the connection of the speech he ought to have said: although I am absent in the flesh, yet spiritually I see the deceivers. But he turned this word into a commendation. Listen.
Col. 2:5. Rejoicing and seeing your good order and the firmness of your faith in Christ.
For not only, he says, have you not fallen, but among you no one has disturbed the order and firm faith that is yours. Just as in a battle formation good order makes the phalanx strong, so too the Church is firm when there is good order in it, love unites all, and there are no divisions. But faith already in itself constitutes a firm foundation, because it does not allow other thoughts to creep in which, by introducing division, shake the inner order.
Col. 2:6. Therefore, as you have received Christ Jesus the Lord,
We introduce nothing new, but what you have received, that we desire again. The Lord Jesus Christ, and not angels.
Col. 2:6. so also walk in Him,
For He is the way that leads to the Father. Such a way is not in angels; for that way does not lead there.
Col. 2:7. being rooted
That is, standing immovable and not inclining now toward Christ, now toward angels. For those who are rooted are never moved.
Col. 2:7. and established in Him
Shows that they had fallen, so that they needed restoration, that is, a second building upon Christ, as upon a foundation.
Col. 2:7. and strengthened (βεβαιούμενοι) in the faith,
That is, holding firmly to Christ through faith, and not through reasoning and disputes. For the building is unstable if, even though it is on the foundation, it does not stand firmly upon it.
Col. 2:7. as you have been taught, abounding in it with thanksgiving.
Again he puts the word "as," so that they, if not ashamed of anything else, would at least be ashamed of themselves. And so, in the words "as you have been taught" the apostle laid, as it were, a foundation, while in the words "abounding" he points to the building. One must not change the teaching previously received, but rather advance in it, counting it an honor to show something superabundant in one's faith, thanking God for having deemed us worthy of such grace, and not attributing this advancement to ourselves.
Col. 2:8. Beware, brethren, lest anyone carry you away
There is a thief; he creeps up secretly, he digs under the walls from below unnoticed, intending to rob your mind. Therefore, beware.
Col. 2:8. philosophy and vain deceit,
He also shows the way by which the thief comes: it is philosophy. But since the name of philosophy is considered honorable, he added: "and empty deceit." For there is also a good deceit, of which Jeremiah says: "You deceived me, O Lord, and I was deceived" (Jer. 20:7). And Jacob, it would seem, deceived Esau, but this should not be called deceit, but divine economy (Gen. 27:27).
Col. 2:8. by human tradition,
You see where the deception comes from? From the fact that human opinions are introduced. But the Christian faith is not a human teaching, and therefore it will not receive such a designation.
Col. 2:8. according to the elements of the world,
Finally, he begins to rebuke them for the observance of days, calling the elements of the world the sun and the moon, from which the days would seem to receive one property or another. And he did not say: the observance of days, but: of all the present world, in order to show its insignificance. For if the whole world is nothing, then all the more so the elements.
Col. 2:8. but not according to Christ;
If it were even possible, he says, to serve half and half both Christ and the elements, even then one ought not to obey the latter; but now they remove you from Christ entirely. And the observances of days were not only Hellenic, but also Jewish: the former proceeded from philosophy, and the latter from the law.
Col. 2:9. For in Him dwells all the fullness of the Godhead bodily,
That is, that which God the Word is, dwells in Him. But lest, hearing the word "dwells," you should think that He was under the action of a power, as the prophets were—for God dwelt in them, according to the word: "I will dwell in them and walk in them" (2 Cor. 6:16)—he added: "bodily," that is, that He is not some energy (power), but essence, as having become incarnate and constituting one hypostasis with that which was assumed. Or, in the words of Saint Cyril, He so lives as a soul in a body; and it dwells in the body essentially, inseparably, and without confusion. But the soul is separated from the body at the time of death. God the Word, however, was never separated from the risen flesh: He was with it in the tomb, preserving it from corruption, and He was with the soul in Hades, proclaiming and granting freedom to the captives, and in general the union of soul and body existed even then, when they were separated at the time of His voluntary death.
Col. 2:10. And you are complete in Him,
Here is what he said! You are in no way inferior to Him, since you too are filled with Divinity, but only "in Him," that is, through the flesh assumed by Christ (δια του προσλήμματος). For when our nature was united with God, we too in Him partook of the divine nature. And everywhere Paul desires to bring us closer to Christ. For example, when he says: "raised us up with Him and seated us in the heavenly places in Christ Jesus" (Eph. 2:6), and: "if we endure, we shall also reign with Him" (2 Tim. 2:12), and when he calls us "fellow heirs" (Rom. 8:17).
Col. 2:10. Which is the head of all principality and power.
Not as consubstantial with us does he set Him as head, but higher, as the source. So then, how is it that you, having abandoned Him, resort to angels, of whom He is the head? And with all this he completely demolishes the false teaching about angels.
Col. 2:11. In Him you were also circumcised with a circumcision not made by hands,
A wondrous benefaction, that you received circumcision in Christ. For it was not a human hand that performed this circumcision of the flesh, but the Holy Spirit: not a part is circumcised, but the whole man.
Col. 2:11. The putting off of the sinful body of the flesh, by the circumcision of Christ;
There, through circumcision, through the removal of the covering of flesh, a part of the body was laid bare; but here our body is delivered from sin, which we commit through the flesh. And such circumcision is performed not by the law, but by Christ in baptism, stripping from us the old life — the sinful and altogether carnal life.
Col. 2:12. Having been buried with Him in baptism,
What he called circumcision, he now calls a grave, presenting in comparison something greater than circumcision. For what was circumcised was not simply cast off, but perished and decayed. Thus, the one who is baptized is buried together with Christ, by the threefold immersion depicting the three-day burial of the Lord, and dying as the old and sinful man.
Col. 2:12. In Him you were also co-raised through faith in the power of God, who raised Him from the dead,
Not only does baptism serve as a burial, but also as a resurrection. In what way? Through faith. For having believed that God can raise the dead, and having the example of this in the resurrection of Christ from the dead, we have thus been doubly raised in the Lord: both by the hope of the resurrection, so certain as if we had already received it, though it is yet to come; and spiritually, having cast off the deadness of sin and having received the quickening of the spirit.
Col. 2:13. And you, who were dead in sins and in the uncircumcision of your flesh, He made alive together with Him,
Christ, he says, having received bodily death, was made alive by the Father, and he says this not because Christ the Lord was Himself too weak to make Himself alive, but in order to refer everything to the One source. And that the resurrection of the Lord is also His own action, He Himself says about this: "Destroy this temple, and I will raise it up in three days" (John 2:19), and again it is said: "He showed Himself alive after His suffering" (Acts 1:3). But you, having undergone the death of sin and being uncircumcised, that is, having in abundance and excess fleshly thoughts which were putting you to death, were made alive together with Christ. For as He rose bodily, so you rose spiritually; but we shall rise, without doubt, bodily as well. But the great John gives us to understand that the putting to death can also be understood in another way. For, he says, on account of the fall we were under the condemnation of death.
Col. 2:13. Having forgiven us all our sins,
But see what He deemed us worthy of and in what manner He set us free.
Col. 2:14. Having wiped out by His teaching the handwriting that was against us, which was contrary to us,
Since he said that He forgave us, lest you think that He nevertheless left them to exist somewhere and be visible, he says: no, not so; He completely blotted them out, wiped them clean. By "handwriting" we shall understand either the covenant which the people, as it were, personally concluded with Moses, saying: all that God has said we will do and we will obey (cf. Ex. 19:8) — or the condition which God set for Adam, saying: on the day you eat of it, you shall die (Gen. 2:17). This was in the hands of the devil like a handwriting; this stood against us, not allowing us to rise, for it had the right on its side. Christ destroyed this "by teaching," that is, by faith, for not by works but by the teaching of faith did He abolish it.
Col. 2:14. And He took it out of the way and nailed it to the cross;
He not only wiped this out, but also "took it out of the way," that is, made it so that it could not be seen; and He neither gave it back to us, nor kept it with Himself, but, nailing it to the cross, tore it up, as is fitting for one who forgives with joy. For we were all subject to sin and punishment, but He, being Himself sinless, punished for our sake, destroyed sin and punishment on the cross: therefore on it He also tore up the handwriting.
Col. 2:15. Having stripped the principalities and powers,
The Apostle says this about the powers of the devil either because they were clothed in human nature, or because the Son of God Himself, having become man, knew their nakedness and exposed it, that is, proved unconquerable by the principalities and powers. For even though He took upon Himself sinful nature, it was without sin. You may understand what is said as follows: the devil ruled over human nature in two ways: through passions and through diseases. Therefore the Lord also clothed Himself in a body in order to fight on our behalf against the principalities and powers of the devil. I will not speak of how He crushed them at the very beginning, upon the assumption of His holy flesh, having been conceived without lust and born without pains. But even after He was born and came of age, He was tempted first of all on the mountain by the enticements of pleasure — tempted directly by the enemy with the enticement of gluttony, covetousness, and vainglory — and He conquered on our behalf. Then, through afflictions, the tempter tried to incline Him to hate His neighbors, inciting the Pharisees, scribes, and those whom He had benefited against Him. But he was unable to accomplish this. Finally, he employed the most powerful means, nailing Him to the cross. But the Lord not only did not weaken from all that the enemy desired, but even prayed for those who were crucifying Him. In this way, on the cross He most perfectly stripped the principalities and powers of their strength, and as one who had partaken of our nature, He granted also to us who had been subject to them this stripping of strength from the principalities and powers.
Col. 2:15. he authoritatively subjected them to disgrace,
That is, He made them put themselves to shame. For the devil never shamed himself so. He hoped to seize Christ, but lost even those whom he had. The word "openly" (ἐν παρρησίᾳ) found in the Greek text is used in the sense of: publicly, in the sight of all. If he could, the devil would have done everything to convince people that He did not die. For in this lies his great defeat and destruction — to subject a sinless Man to death. This is why he produced countless heresies that claimed the death was merely apparent. Therefore the Lord died openly, but did not rise openly. Because the proof of His resurrection was served by all the time that followed, whereas for the proof of His death, if the very time of death had not served as proof, there would have been no other time.
Col. 2:15. Having triumphed over them by Himself.
That is, on the cross He showed that the demons were defeated. A triumph is when someone, returning from victory over the enemy, makes a solemn procession, showing to all those bound and taken captive. Therefore the Lord also, having set up His trophy on the cross, as if at a public spectacle of Greeks, Romans, and Jews, triumphed over the demons. If, then, it was not angels who died for us, but Christ Himself, how can you say that through them you were brought to God?
Col. 2:16. Therefore let no one judge you in food, or in drink, or in regard to a feast day, or a new moon, or sabbaths:
Until now he spoke enigmatically: "lest anyone lead you astray by deception"; but now more clearly, when he mentioned the benefactions of God. For if, he says, you have attained such greatness, why do you subject yourselves to what is insignificant? Therefore, do not submit to those who condemn you for not observing Jewish ceremonies in food and drink. By this he seems to praise them, as those who are estranged from Judaism. He said "some festival" because they did not dare to keep all of them. For even if they kept the sabbath, it was not so strictly, since they professed the Christian faith. Thus he shows that such observance is futile when not everything is observed; it only leads to the violation of the whole. For if it were good, it would be observed in its entirety.
Col. 2:17. this is a shadow of things to come,
He calls the blessings of the New Testament "things to come," for they were "things to come" in relation to the Old Testament, which existed as long as its time lasted.
Col. 2:17. But the body is in Christ.
Col. 2:18. Let no one deceive you
Some place the punctuation at the words "in Christ," so that the meaning would be: the Old Testament things were a shadow, but the body, that is, the truth, is Christ's. What need is there to grasp at the shadow when the body is present? But others connect these words with what follows, so that it could be understood thus: "but the body of Christ," that is, you, "let no one defraud" – (καταβραβεύετω, that is, deprive), for καταβραβεύειν means when one wins the victory but another receives the prize. You defeated the devil and rose above: why then submit again to sin through the observance of the law, which cannot justify? In another sense: the one who ruled over us was defeated by Christ, not by the law; to Him should belong the prize, and likewise to you who constitute the body of Christ. How then do you yield this gift to the law? It is perfectly clear that if we still live in the Jewish manner, then the law rules over us and through it we hope to be saved. But if the law is a shadow, and Christ's works are the body, then first we needed to become accustomed to the shadow. Therefore He rightly became incarnate in the last days, in order to bring us to the Father.
Col. 2:18. voluntary humility and worship of Angels, intruding into things which he has not seen,
After he fulfilled their indignation, having shown that others want to deal wickedly with them, to deprive them of their reward, the apostle sets forth the very heretical dogma itself, saying: they want to deprive you of your reward, having deceived you with a seeming humility. For it is unworthy, they said, of the greatness of the Only-Begotten to teach that the Only-Begotten brought you to the Father, since this is more than is fitting for human smallness. Therefore it is more reasonable to suppose that angels served in your bringing to the Father. Proceeding from this thought, they introduced a special worship of angels as well, and persuaded the simple-hearted to turn to them, as if to our saviors. And they, who have never seen angels, assert this and that about them, as though they had seen them.
Col. 2:18. puffed up without reason by his fleshly mind
In vain, he says, they are puffed up by their teaching, which is a matter of fleshly reasoning, not spiritual. Does not the dullness of their mind stand exposed by the fact that they deny what Christ said: "God so loved the world that He gave His Only-begotten Son" (Jn. 3:16) for mankind; and again: "and for their sakes I sanctify Myself" (Jn. 17:19); furthermore: "I lay down My life for the sheep. And I have other sheep that are not of this fold, and those too I must bring" (Jn. 10:15–16). There are many other similar passages as well. So then, how did he say above "in humility"? Their humility was apparent, not real. Alternatively: they were puffed up as obstinate dogmatists who would not even allow the true teaching to be set before them. Although they insist on their teaching out of humility, they did not actually possess it, but merely spoke humbly: that the Only-begotten should be slain for us—this is more than what is needed for mankind (not proportionate to them, not befitting them).
Col. 2:19. And not holding the Head, from which all the body, by joints and bands being joined together and knit together, grows with the increase of God.
He who teaches this, he says, does not hold fast to the Head, that is, the Son of God. For He is the Head of the angels, as Creator and Ruler of the world, and equally the Head of the entire Church, both for this reason and because we are members of His body, for He Himself is a partaker with us in this very thing. From Him, therefore, the entire body of the Church has both simple existence and well-being. Whoever falls away from Him is lost. Just as from the brain the sensitive spirit is transmitted through the nerves to the entire body — and from the head comes every sensation and every movement — so too the entire body of the Church is supplied, that is, receives that by which it lives and grows spiritually. And when does it have this? When it is joined together (when it is well composed) with Him and within itself. For only in such a case does the Holy Spirit supply the body with that by which it grows, so that if the body has no communion with the Head and with itself, then there is neither the supply of the Spirit nor the growth of God, that is, the best life according to God.
Col. 2:20. Therefore, if you died with Christ from the elements of the world, why, as though living in the world, do you submit to regulations:
Through baptism, he says, having died with Christ, you died to your entire former life, so that you would no longer serve the elements to which you were previously subject. Therefore, why do you submit to them again, as if living your former life? You consider one day fortunate and another unfortunate, but these are Hellenic observances. See how imperceptibly he mocks them, saying: "you submit to ordinances" – δογματίζεσθε. You, he says, like children who have just begun to learn, sit receiving teachings and instructions about what must be done.
Col. 2:21. "Do not touch," "do not taste," "do not handle."
Col. 2:22. (which are all destined to perish with use),
He also brings up another observation of theirs regarding food, one that is predominantly Jewish, just as the one regarding days was brought up as Hellenic. Shaming the arrogance of the local dogmatists (false teachers), the apostle says that all of this is unimportant, but ends in decay in those who consume it; having decayed in the stomach, it is then expelled through the bowels, so that for the soul there is in this, as it is in itself, neither benefit nor harm.
Col. 2:22. by the commandments and teaching of men?
These are not divine instructions, but human ordinances. So then, what? Is the law not the teaching of God? – It existed when there was a time for it, but now it no longer exists, because its time has been fulfilled. Or he says this because the Jewish elders distorted it, establishing traditions apart from the law, as Christ also speaks of this in the Gospel. Or he is alluding to the teachings of the Greeks.
Col. 2:23. These things have only an appearance of wisdom in self-imposed worship, humility, and harsh treatment of the body, in a certain neglect of the satisfaction of the flesh.
They have an appearance of wisdom, but not the power and truth. For the one who teaches this seems pious, modest, and contemptuous of the body for the sake of abstaining from food. However, God honored the body and gave foods so that, being nourished by them, the flesh could exist and voluntarily master the passions. But they do not hold the body in honor, but deprive it of what is due, taking away its authority and not allowing it to act without compulsion.
Col. 2:1. I wish you to know what a great struggle I have for you and for those in Laodicea and Hierapolis, and for all who have not seen my face in the flesh,
Intending to proceed to teaching, he first points out his great love for them, in order to gain greater trust. I am concerned, he says, about you. But he places alongside them also the believers in Laodicea and others, evidently so that they would not become confused, thinking that the reason for this was their weakness. Why then are you concerned? Do you perhaps notice something bad in us? Because, he says, you have not seen my face. But he added: "in the flesh," wonderfully showing that they unceasingly saw him in the Spirit.
Col. 2:2. that their hearts might be comforted, being knit together in love
Finally, he now proceeds to the teaching; but he neither condemns them nor entirely frees them from accusation. In these same words is also contained the answer. I have a struggle, he says. For what purpose? So that they would not think differently, but would be in agreement and united in one faith. In what way? Not by compulsion and force, but "in love." He said this because disagreement is what gives rise to schism.
Col. 2:2. for all riches: (και είς πάν πλοΰτον) of perfect understanding,
That is, so that they would doubt nothing, so that their understanding, that is, the knowledge of the mystery, would be strengthened in every way. And he did not simply say "for riches," but "for all riches." I know, he says, that you have knowledge of the mystery, but I desire that the assurance in this knowledge would also be strong in you. Or: I desire that you would be convinced rationally, and not unreflectively.
Col. 2:2. for the knowledge of the mystery of God and the Father
The mystery of God — how is it so? It is that through the Son our drawing near to God is accomplished, and not through angels.
Col. 2:2. and of Christ,
Col. 2:3. in Whom are hidden all the treasures of wisdom and knowledge.
He alone knows all things. And if He alone is wise, then wisely, of course, He came in the last days and not long ago, and certain foolish people attack this in vain. By saying "treasures," he points to their multitude, and by the word "all," he shows that nothing is unknown to God, and by the expression "hidden" – that He alone knows, and from Him one must ask for wisdom and knowledge. But note, even if it seems that he said something especially great, even this – "in Whom are hidden the treasures" – he said in a manner suited to the understanding of very simple people. For God is wisdom itself and knowledge itself.
Col. 2:4. I say this so that no one may deceive you with persuasive words;
"This," that is, that in Christ is all knowledge, I said so that no one would deceive you. What does it matter if someone speaks eloquently? Know in advance that if such a person does not speak of Christ, then he speaks nothing but paralogisms and sophisms.
Col. 2:5. For though I am absent in the body, yet I am with you in spirit,
Though by the connection of the speech he ought to have said: although I am absent in the flesh, yet spiritually I see the deceivers. But he turned this word into a commendation. Listen.
Col. 2:5. Rejoicing and seeing your good order and the firmness of your faith in Christ.
For not only, he says, have you not fallen, but among you no one has disturbed the order and firm faith that is yours. Just as in a battle formation good order makes the phalanx strong, so too the Church is firm when there is good order in it, love unites all, and there are no divisions. But faith already in itself constitutes a firm foundation, because it does not allow other thoughts to creep in which, by introducing division, shake the inner order.
Col. 2:6. Therefore, as you have received Christ Jesus the Lord,
We introduce nothing new, but what you have received, that we desire again. The Lord Jesus Christ, and not angels.
Col. 2:6. so also walk in Him,
For He is the way that leads to the Father. Such a way is not in angels; for that way does not lead there.
Col. 2:7. being rooted
That is, standing immovable and not inclining now toward Christ, now toward angels. For those who are rooted are never moved.
Col. 2:7. and established in Him
Shows that they had fallen, so that they needed restoration, that is, a second building upon Christ, as upon a foundation.
Col. 2:7. and strengthened (βεβαιούμενοι) in the faith,
That is, holding firmly to Christ through faith, and not through reasoning and disputes. For the building is unstable if, even though it is on the foundation, it does not stand firmly upon it.
Col. 2:7. as you have been taught, abounding in it with thanksgiving.
Again he puts the word "as," so that they, if not ashamed of anything else, would at least be ashamed of themselves. And so, in the words "as you have been taught" the apostle laid, as it were, a foundation, while in the words "abounding" he points to the building. One must not change the teaching previously received, but rather advance in it, counting it an honor to show something superabundant in one's faith, thanking God for having deemed us worthy of such grace, and not attributing this advancement to ourselves.
Col. 2:8. Beware, brethren, lest anyone carry you away
There is a thief; he creeps up secretly, he digs under the walls from below unnoticed, intending to rob your mind. Therefore, beware.
Col. 2:8. philosophy and vain deceit,
He also shows the way by which the thief comes: it is philosophy. But since the name of philosophy is considered honorable, he added: "and empty deceit." For there is also a good deceit, of which Jeremiah says: "You deceived me, O Lord, and I was deceived" (Jer. 20:7). And Jacob, it would seem, deceived Esau, but this should not be called deceit, but divine economy (Gen. 27:27).
Col. 2:8. by human tradition,
You see where the deception comes from? From the fact that human opinions are introduced. But the Christian faith is not a human teaching, and therefore it will not receive such a designation.
Col. 2:8. according to the elements of the world,
Finally, he begins to rebuke them for the observance of days, calling the elements of the world the sun and the moon, from which the days would seem to receive one property or another. And he did not say: the observance of days, but: of all the present world, in order to show its insignificance. For if the whole world is nothing, then all the more so the elements.
Col. 2:8. but not according to Christ;
If it were even possible, he says, to serve half and half both Christ and the elements, even then one ought not to obey the latter; but now they remove you from Christ entirely. And the observances of days were not only Hellenic, but also Jewish: the former proceeded from philosophy, and the latter from the law.
Col. 2:9. For in Him dwells all the fullness of the Godhead bodily,
That is, that which God the Word is, dwells in Him. But lest, hearing the word "dwells," you should think that He was under the action of a power, as the prophets were—for God dwelt in them, according to the word: "I will dwell in them and walk in them" (2 Cor. 6:16)—he added: "bodily," that is, that He is not some energy (power), but essence, as having become incarnate and constituting one hypostasis with that which was assumed. Or, in the words of Saint Cyril, He so lives as a soul in a body; and it dwells in the body essentially, inseparably, and without confusion. But the soul is separated from the body at the time of death. God the Word, however, was never separated from the risen flesh: He was with it in the tomb, preserving it from corruption, and He was with the soul in Hades, proclaiming and granting freedom to the captives, and in general the union of soul and body existed even then, when they were separated at the time of His voluntary death.
Col. 2:10. And you are complete in Him,
Here is what he said! You are in no way inferior to Him, since you too are filled with Divinity, but only "in Him," that is, through the flesh assumed by Christ (δια του προσλήμματος). For when our nature was united with God, we too in Him partook of the divine nature. And everywhere Paul desires to bring us closer to Christ. For example, when he says: "raised us up with Him and seated us in the heavenly places in Christ Jesus" (Eph. 2:6), and: "if we endure, we shall also reign with Him" (2 Tim. 2:12), and when he calls us "fellow heirs" (Rom. 8:17).
Col. 2:10. Which is the head of all principality and power.
Not as consubstantial with us does he set Him as head, but higher, as the source. So then, how is it that you, having abandoned Him, resort to angels, of whom He is the head? And with all this he completely demolishes the false teaching about angels.
Col. 2:11. In Him you were also circumcised with a circumcision not made by hands,
A wondrous benefaction, that you received circumcision in Christ. For it was not a human hand that performed this circumcision of the flesh, but the Holy Spirit: not a part is circumcised, but the whole man.
Col. 2:11. The putting off of the sinful body of the flesh, by the circumcision of Christ;
There, through circumcision, through the removal of the covering of flesh, a part of the body was laid bare; but here our body is delivered from sin, which we commit through the flesh. And such circumcision is performed not by the law, but by Christ in baptism, stripping from us the old life — the sinful and altogether carnal life.
Col. 2:12. Having been buried with Him in baptism,
What he called circumcision, he now calls a grave, presenting in comparison something greater than circumcision. For what was circumcised was not simply cast off, but perished and decayed. Thus, the one who is baptized is buried together with Christ, by the threefold immersion depicting the three-day burial of the Lord, and dying as the old and sinful man.
Col. 2:12. In Him you were also co-raised through faith in the power of God, who raised Him from the dead,
Not only does baptism serve as a burial, but also as a resurrection. In what way? Through faith. For having believed that God can raise the dead, and having the example of this in the resurrection of Christ from the dead, we have thus been doubly raised in the Lord: both by the hope of the resurrection, so certain as if we had already received it, though it is yet to come; and spiritually, having cast off the deadness of sin and having received the quickening of the spirit.
Col. 2:13. And you, who were dead in sins and in the uncircumcision of your flesh, He made alive together with Him,
Christ, he says, having received bodily death, was made alive by the Father, and he says this not because Christ the Lord was Himself too weak to make Himself alive, but in order to refer everything to the One source. And that the resurrection of the Lord is also His own action, He Himself says about this: "Destroy this temple, and I will raise it up in three days" (John 2:19), and again it is said: "He showed Himself alive after His suffering" (Acts 1:3). But you, having undergone the death of sin and being uncircumcised, that is, having in abundance and excess fleshly thoughts which were putting you to death, were made alive together with Christ. For as He rose bodily, so you rose spiritually; but we shall rise, without doubt, bodily as well. But the great John gives us to understand that the putting to death can also be understood in another way. For, he says, on account of the fall we were under the condemnation of death.
Col. 2:13. Having forgiven us all our sins,
But see what He deemed us worthy of and in what manner He set us free.
Col. 2:14. Having wiped out by His teaching the handwriting that was against us, which was contrary to us,
Since he said that He forgave us, lest you think that He nevertheless left them to exist somewhere and be visible, he says: no, not so; He completely blotted them out, wiped them clean. By "handwriting" we shall understand either the covenant which the people, as it were, personally concluded with Moses, saying: all that God has said we will do and we will obey (cf. Ex. 19:8) — or the condition which God set for Adam, saying: on the day you eat of it, you shall die (Gen. 2:17). This was in the hands of the devil like a handwriting; this stood against us, not allowing us to rise, for it had the right on its side. Christ destroyed this "by teaching," that is, by faith, for not by works but by the teaching of faith did He abolish it.
Col. 2:14. And He took it out of the way and nailed it to the cross;
He not only wiped this out, but also "took it out of the way," that is, made it so that it could not be seen; and He neither gave it back to us, nor kept it with Himself, but, nailing it to the cross, tore it up, as is fitting for one who forgives with joy. For we were all subject to sin and punishment, but He, being Himself sinless, punished for our sake, destroyed sin and punishment on the cross: therefore on it He also tore up the handwriting.
Col. 2:15. Having stripped the principalities and powers,
The Apostle says this about the powers of the devil either because they were clothed in human nature, or because the Son of God Himself, having become man, knew their nakedness and exposed it, that is, proved unconquerable by the principalities and powers. For even though He took upon Himself sinful nature, it was without sin. You may understand what is said as follows: the devil ruled over human nature in two ways: through passions and through diseases. Therefore the Lord also clothed Himself in a body in order to fight on our behalf against the principalities and powers of the devil. I will not speak of how He crushed them at the very beginning, upon the assumption of His holy flesh, having been conceived without lust and born without pains. But even after He was born and came of age, He was tempted first of all on the mountain by the enticements of pleasure — tempted directly by the enemy with the enticement of gluttony, covetousness, and vainglory — and He conquered on our behalf. Then, through afflictions, the tempter tried to incline Him to hate His neighbors, inciting the Pharisees, scribes, and those whom He had benefited against Him. But he was unable to accomplish this. Finally, he employed the most powerful means, nailing Him to the cross. But the Lord not only did not weaken from all that the enemy desired, but even prayed for those who were crucifying Him. In this way, on the cross He most perfectly stripped the principalities and powers of their strength, and as one who had partaken of our nature, He granted also to us who had been subject to them this stripping of strength from the principalities and powers.
Col. 2:15. he authoritatively subjected them to disgrace,
That is, He made them put themselves to shame. For the devil never shamed himself so. He hoped to seize Christ, but lost even those whom he had. The word "openly" (ἐν παρρησίᾳ) found in the Greek text is used in the sense of: publicly, in the sight of all. If he could, the devil would have done everything to convince people that He did not die. For in this lies his great defeat and destruction — to subject a sinless Man to death. This is why he produced countless heresies that claimed the death was merely apparent. Therefore the Lord died openly, but did not rise openly. Because the proof of His resurrection was served by all the time that followed, whereas for the proof of His death, if the very time of death had not served as proof, there would have been no other time.
Col. 2:15. Having triumphed over them by Himself.
That is, on the cross He showed that the demons were defeated. A triumph is when someone, returning from victory over the enemy, makes a solemn procession, showing to all those bound and taken captive. Therefore the Lord also, having set up His trophy on the cross, as if at a public spectacle of Greeks, Romans, and Jews, triumphed over the demons. If, then, it was not angels who died for us, but Christ Himself, how can you say that through them you were brought to God?
Col. 2:16. Therefore let no one judge you in food, or in drink, or in regard to a feast day, or a new moon, or sabbaths:
Until now he spoke enigmatically: "lest anyone lead you astray by deception"; but now more clearly, when he mentioned the benefactions of God. For if, he says, you have attained such greatness, why do you subject yourselves to what is insignificant? Therefore, do not submit to those who condemn you for not observing Jewish ceremonies in food and drink. By this he seems to praise them, as those who are estranged from Judaism. He said "some festival" because they did not dare to keep all of them. For even if they kept the sabbath, it was not so strictly, since they professed the Christian faith. Thus he shows that such observance is futile when not everything is observed; it only leads to the violation of the whole. For if it were good, it would be observed in its entirety.
Col. 2:17. this is a shadow of things to come,
He calls the blessings of the New Testament "things to come," for they were "things to come" in relation to the Old Testament, which existed as long as its time lasted.
Col. 2:17. But the body is in Christ.
Col. 2:18. Let no one deceive you
Some place the punctuation at the words "in Christ," so that the meaning would be: the Old Testament things were a shadow, but the body, that is, the truth, is Christ's. What need is there to grasp at the shadow when the body is present? But others connect these words with what follows, so that it could be understood thus: "but the body of Christ," that is, you, "let no one defraud" – (καταβραβεύετω, that is, deprive), for καταβραβεύειν means when one wins the victory but another receives the prize. You defeated the devil and rose above: why then submit again to sin through the observance of the law, which cannot justify? In another sense: the one who ruled over us was defeated by Christ, not by the law; to Him should belong the prize, and likewise to you who constitute the body of Christ. How then do you yield this gift to the law? It is perfectly clear that if we still live in the Jewish manner, then the law rules over us and through it we hope to be saved. But if the law is a shadow, and Christ's works are the body, then first we needed to become accustomed to the shadow. Therefore He rightly became incarnate in the last days, in order to bring us to the Father.
Col. 2:18. voluntary humility and worship of Angels, intruding into things which he has not seen,
After he fulfilled their indignation, having shown that others want to deal wickedly with them, to deprive them of their reward, the apostle sets forth the very heretical dogma itself, saying: they want to deprive you of your reward, having deceived you with a seeming humility. For it is unworthy, they said, of the greatness of the Only-Begotten to teach that the Only-Begotten brought you to the Father, since this is more than is fitting for human smallness. Therefore it is more reasonable to suppose that angels served in your bringing to the Father. Proceeding from this thought, they introduced a special worship of angels as well, and persuaded the simple-hearted to turn to them, as if to our saviors. And they, who have never seen angels, assert this and that about them, as though they had seen them.
Col. 2:18. puffed up without reason by his fleshly mind
In vain, he says, they are puffed up by their teaching, which is a matter of fleshly reasoning, not spiritual. Does not the dullness of their mind stand exposed by the fact that they deny what Christ said: "God so loved the world that He gave His Only-begotten Son" (Jn. 3:16) for mankind; and again: "and for their sakes I sanctify Myself" (Jn. 17:19); furthermore: "I lay down My life for the sheep. And I have other sheep that are not of this fold, and those too I must bring" (Jn. 10:15–16). There are many other similar passages as well. So then, how did he say above "in humility"? Their humility was apparent, not real. Alternatively: they were puffed up as obstinate dogmatists who would not even allow the true teaching to be set before them. Although they insist on their teaching out of humility, they did not actually possess it, but merely spoke humbly: that the Only-begotten should be slain for us—this is more than what is needed for mankind (not proportionate to them, not befitting them).
Col. 2:19. And not holding the Head, from which all the body, by joints and bands being joined together and knit together, grows with the increase of God.
He who teaches this, he says, does not hold fast to the Head, that is, the Son of God. For He is the Head of the angels, as Creator and Ruler of the world, and equally the Head of the entire Church, both for this reason and because we are members of His body, for He Himself is a partaker with us in this very thing. From Him, therefore, the entire body of the Church has both simple existence and well-being. Whoever falls away from Him is lost. Just as from the brain the sensitive spirit is transmitted through the nerves to the entire body — and from the head comes every sensation and every movement — so too the entire body of the Church is supplied, that is, receives that by which it lives and grows spiritually. And when does it have this? When it is joined together (when it is well composed) with Him and within itself. For only in such a case does the Holy Spirit supply the body with that by which it grows, so that if the body has no communion with the Head and with itself, then there is neither the supply of the Spirit nor the growth of God, that is, the best life according to God.
Col. 2:20. Therefore, if you died with Christ from the elements of the world, why, as though living in the world, do you submit to regulations:
Through baptism, he says, having died with Christ, you died to your entire former life, so that you would no longer serve the elements to which you were previously subject. Therefore, why do you submit to them again, as if living your former life? You consider one day fortunate and another unfortunate, but these are Hellenic observances. See how imperceptibly he mocks them, saying: "you submit to ordinances" – δογματίζεσθε. You, he says, like children who have just begun to learn, sit receiving teachings and instructions about what must be done.
Col. 2:21. "Do not touch," "do not taste," "do not handle."
Col. 2:22. (which are all destined to perish with use),
He also brings up another observation of theirs regarding food, one that is predominantly Jewish, just as the one regarding days was brought up as Hellenic. Shaming the arrogance of the local dogmatists (false teachers), the apostle says that all of this is unimportant, but ends in decay in those who consume it; having decayed in the stomach, it is then expelled through the bowels, so that for the soul there is in this, as it is in itself, neither benefit nor harm.
Col. 2:22. by the commandments and teaching of men?
These are not divine instructions, but human ordinances. So then, what? Is the law not the teaching of God? – It existed when there was a time for it, but now it no longer exists, because its time has been fulfilled. Or he says this because the Jewish elders distorted it, establishing traditions apart from the law, as Christ also speaks of this in the Gospel. Or he is alluding to the teachings of the Greeks.
Col. 2:23. These things have only an appearance of wisdom in self-imposed worship, humility, and harsh treatment of the body, in a certain neglect of the satisfaction of the flesh.
They have an appearance of wisdom, but not the power and truth. For the one who teaches this seems pious, modest, and contemptuous of the body for the sake of abstaining from food. However, God honored the body and gave foods so that, being nourished by them, the flesh could exist and voluntarily master the passions. But they do not hold the body in honor, but deprive it of what is due, taking away its authority and not allowing it to act without compulsion.