1. I would have you know. He declares his affection towards them, that he may have more credit and authority; for we readily believe those whom we know to be desirous of our welfare.

2. That their hearts may receive consolation. He now intimates what he desires for them, and shews that his affection is truly apostolic; for he declares that nothing else is desired by him than that they may be united together in faith and love.

3. In whom are all the treasures. The expression in quo (in whom, or in which) may either have a reference collectively to everything he has said as to the acknowledgment of the mystery, or it may relate simply to what came immediately before, namely, Christ.

4. This I say, that no man may deceive you. As the contrivances of men have (as we shall afterwards see) an appearance of wisdom, the minds of the pious ought to be preoccupied with this persuasion – that the knowledge of Christ is of itself amply sufficient.

5. For though I am absent in body. Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his affection towards them made him be present with them in spirit, and judge of what is expedient for them, as though he were present.

6. As ye have received. To commendation he adds exhortation, in which he teaches them that their having once received Christ will be of no advantage to them, unless they remain in him.

7. And confirmed in the faith. He now repeats without a figure the same thing that he had expressed by metaphors, – that the prosecution of the way, the support of the root, and of the foundation, is firmness and steadfastness of faith.

8. Beware lest any one plunder you. He again instructs them as to the poison, which the antidote presented by him should be made use of to counteract. For although this, as we have stated, is a common remedy against all the impostures of the devil, it had, nevertheless, at that time a peculiar…

9. For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ – because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which nothing can be added.

10. And ye are complete in him. He adds, that this perfect essence of Deity, which is in Christ, is profitable to us in this respect, that we are also perfect in him.

11. In whom ye also are circumcised. From this it appears, that he has a controversy with the false apostles, who mixed the law with the gospel, and by that means made Christ have, as it were, two faces. He specifies, however, one instance by way of example.

12. Buried with him, in baptism. He explains still more clearly the manner of spiritual circumcision – because, being buried with Christ, we are partakers of his death.

13. And you, when ye were dead. He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching.

14. Having blotted out the hand-writing which was against us. He now contends with the false apostles in close combat. For this was the main point in question, – whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and…

15. Spoiling principalities. There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed.

16. Let no one therefore judge you. What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things followed afterwards.

17. Which are a shadow of things to come. The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation.

18. Let no one take from you the palm. 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.

19. Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him.

20. If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. He now employs another figure of speech – that we are dead to them, as he teaches us elsewhere, that we are dead to the law, and the law, on the other hand, to us.

21. Eat not, taste not. Hitherto this has been rendered – Handle not, but as another word immediately follows, which signifies the same thing, every one sees how cold and absurd were such a repetition.

22. All which things tend to corruption. He sets aside, by a twofold argument, the enactments of which he has made mention – because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from…

23. Which have indeed a show. Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the same time reckons it wholly worthless. For it is as though he had said, that he does not regard their having a show of wisdom.