Colossians 2:18

18.Let no one take from you the palm. (389) He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way in the middle of the course, or after the contest had been commenced. He admonishes them, therefore, that the false apostles aimed at nothing else than to snatch away from them the palm, inasmuch as they draw them aside from the rectitude of their course. Hence it follows that they must be shunned as the most injurious pests. The passage is also carefully to be marked as intimating, that all those who draw us aside from the simplicity of Christ cheat us out of the prize of our high calling. (Philippians 3:14.)

Desirous in humility. Something must be understood; hence I have, inserted in the text id facere , (to do it.) For he points out the kind of danger which they required to guard against. All are desirous to defraud you of the palm, who, under the pretext of humility, recommend to you the worship of angels. For their object is, that you may wander out of the way, leaving the one object of aim. I read humility and worship of angels conjointly, for the one follows the other, just as at this day the Papists make use of the same pretext when philosophizing as to the worship of saints. For they reason on the ground of man’s abasement, (390) that we must, therefore, seek for mediators to help us. But for this very reason has Christ humbled himself — that we might directly betake ourselves to him, however miserable sinners we may be.

I am aware that the worship of angels is by many interpreted otherwise, as meaning such as has been delivered to men by angels; for the Devil has always endeavored to set off his impostures under this title. The Pope at this day boasts, that all the trifles with which he has adulterated the pure worship of God are revelations. In like manner the Theurgians (391) of old alleged that all the superstitions that they contrived were delivered over to them by angels, as if from hand to hand. (392) They, accordingly, think that Paul here condemns all fanciful kinds of worship that are falsely set forth under the authority of angels. (393) But, in my opinion, he rather condemns the contrivance as to the worshipping of angels. It is on this account that he has so carefully applied himself to this in the very commencement of the Epistle, to bring angels under subjection, lest they should obscure the splendor of Christ. (394) In fine, as he had in the first chapter prepared the way for abolishing the ceremonies, so he had also for the removal of all other hinderances which draw us away from Christ alone. (395) In this class is the worship of angels

Superstitious persons have from the beginning worshipped angels, (396) that through means of them there might be free access to God. The Platonists infected the Christian Church also with this error. For although Augustine sharply inveighs against them in his tenth book “On the City of God,” and condemns at great length all their disputations as to the worship of angels, we see nevertheless what has happened. Should any one compare the writings of Plato with Popish theology, he will find that they have drawn wholly from Plato their prattling as to the worship of angels. The sum is this, that we must honor angels, whom Plato calls demons, χάριν τὢς εὐφήμου διαπορείας (for the sake of their auspicious intercession.) (397) He brings forward this sentiment in Epinomis, and he confirms it in Cratylus, (398) and many other passages. In what respect do the Papists differ at all from this? “But, ” it will be said, “they do not deny that the Son of God is Mediator.” Neither did those with whom Paul contends; but as they imagined that God must be approached by the assistance of the angels, and that, consequently, some worship must be rendered to them, so they placed angels in the seat of Christ, and honored them with Christ’s office. Let us know, then, that Paul here condemns all kinds of worship of human contrivance, which are rendered either to angels or to the dead, as though they were mediators, rendering assistance after Christ, or along with Christ. (399) For just so far do we recede from Christ, when we transfer the smallest part of what belongs to him to any others, whether they be angels or men.

Intruding into those things which he hath not seen. The verb ἐμβατεύειν, the participle of which Paul here makes use of, has various significations. The rendering which Erasmus, after Jerome, has given to it, walking proudly, would not suit ill, were there an example of such a signification in any author of sufficient note. For we see every day with how much confidence and pride rash persons pronounce an opinion as to things unknown. Nay, even in the very subject of which Paul treats, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles (400) respecting the intercession of saints or angels, they declare, (401) as though it were from an oracle, (402) that the dead (403) know and behold our necessities, inasmuch as they see all things in the reflex light of God. (404) And yet, what is less certain? Nay more, what is more obscure and doubtful? But such, truly, is their magisterial freedom, that they fearlessly and daringly assert what is not only not known by them, but cannot be known by men.

This meaning, therefore, would be suitable, if that signification of the term were usual. It is, however, among the Greeks taken simply as meaning to walk. It also sometimes means to inquire. Should any one choose to understand it thus in this passage, Paul will, in that case, reprove a foolish curiosity in the investigation of things that are obscure, and such as are even hid from our view and transcend it. (405) It appears to me, however, that I have caught Paul’s meaning, and have rendered it faithfully in this manner — intruding into those things which he hath not seen. For that is the common signification of the word ἐμβατεύειν — to enter upon an inheritance, (406) or to take possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: — “Setting foot upon, or entering on the possession of those things which he has not seen.” I have followed his authority, but have selected a more suitable term. For such persons in reality break through and intrude into secret things, (407) of which God would have no discovery as yet made to us. The passage ought to be carefully observed, for the purpose of reproving the rashness (408) of those who inquire farther than is allowable.

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

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

Whoever; therefore, depends upon his own reason, inasmuch as the acuteness of the flesh is wholly at work in him, (409) Paul declares him to be puffed up in vain. And truly all the wisdom that men have from themselves is mere wind: hence there is nothing solid except in the word of God and the illumination of the Spirit. And observe, that those are said to be puffed up who insinuate themselves (410) under a show of humility. For it happens, as Augustine elegantly writes to Paulinus, by wonderful means, as to the soul of man, that it is more puffed up from a false humility than if it were openly proud.