As therefore you have received Jesus Christ the Lord, walk ye in him;

“"As ye have therefore received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and stablished in the faith." Now persuasion is [the means of] being established in the faith. "Beware lest any man spoil you of faith in Christ by philosophy and vain deceit," which does away with providence, "after the tradition of men;" for the philosophy which is in accordance with divine tradition establishes and confirms providence, which, being done away with, the economy of the Saviour appears a myth, while we are influenced "after the elements of the world, and not after Christ." For the teaching which is agreeable to Christ deifies the Creator, and traces providence in particular events, and knows the nature of the elements to be capable of change and production, and teaches that we ought to aim at rising up to the power which assimilates to God, and to prefer the dispensation as holding the first rank and superior to all training.”

“Again, he takes hold on them beforehand with their own testimony, saying, "As therefore ye received." We introduce no strange addition, he saith, neither do ye. "Walk ye in Him," for He is the Way that leadeth to the Father: not in the Angels; this way leadeth not thither. "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 stablished" 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 ye were taught." Again, the word "As." "Abounding," he saith, "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.”

“Above he warned that they should not fall away from the faith through any deceit of speech; here he sets down the reason for the warning, which is taken from the goods that were in them, which they ought not to lose, but rather to progress in. And first he recalls the goods they had; second he shows how they may progress in them, at the place "as therefore." Concerning the first he does two things: for first he shows how their goods are known to him; second, what goods are in them, at the place "rejoicing." He says therefore "for even if," etc.; as if to say: although I have not preached to you, nor do I see your deeds with my eyes, yet I am present with you in spirit, rejoicing in affection over your goods. 1 Cor. 5:3: "absent indeed in body, but present in spirit." Prov. 10:1: "a wise son makes glad his father," etc. And this because it was revealed to him through the Holy Spirit, and therefore he says "but in spirit I am with you." 4 Kings 5:26: "was not my heart present, when the man returned from the chariot to meet you," etc. "Rejoicing," I say, "I am," because I am seeing the order, that is, your ordered conduct. 1 Cor. 14:40: "let all things be done honestly and according to order among you." Judg. 5:20: "the stars remaining in their order and their course," etc. And "the firmness," etc. 2 Tim. 2:19: "the firm foundation of God stands," etc. And this "in Christ." Eph. 3:17: "that Christ may dwell through faith in your hearts," etc. For the Church is a spiritual building. Eph. 2:21: "in whom every building, being constructed, grows into a holy temple in the Lord." Now the goodness of this consists in a due foundation, which is faith, and in a due superstructure. And therefore he set down these two. Then when he says "as therefore," etc., he warns them to keep these things. And first, to progress; second, to persist; third, to give thanks. He says therefore: "as you received Christ our Lord," without perverting it, "walk in him." Rom. 12:9: "cleaving to what is good." The Church is sometimes compared to a spiritual building. 1 Cor. 3:17: "the temple of God is holy, which you are." Sometimes to a tree, because it bears fruit. And the same is the comparison of the foundation to the house, and of the root to the tree, because the firmness of each—root and foundation—is Christ. Isa. 11:10: "there shall be the root of Jesse, which stands as a sign of the peoples." 1 Cor. 3:11: "no one can lay another foundation besides that which has been laid, which is Christ Jesus." Therefore he says "rooted," namely as good branches, "and built up in him," and "confirmed," namely as good stones, that is, if you persist in his faith. 1 Pet., last chapter: "your adversary," etc., and afterward: "resist him, strong in faith," etc. And this "as you have learned," namely in the true faith. Gal. 1:9: "if anyone preaches to you a gospel besides that which you have received, let him be anathema," etc. "Abounding in him in thanksgiving," that is, giving thanks abundantly. 1 Thess., last chapter: "in all things give thanks." 2 Macc. 1:11: "having been delivered from great dangers by God, we give magnificent thanks to him," etc. Then when he says "see," he warns lest they be deceived through vain wisdom. And first he sets down the warning; second, the reason, at the place "in him." Concerning the first, first he teaches to avoid what can deceive; second he shows why it deceives, at the place "according to the tradition." But that someone be deceived through secular wisdom happens in two ways, namely sometimes through the real principles of philosophy, sometimes through sophistic reasonings. And he teaches to beware of both. Hence he says "lest anyone," etc., that is, through philosophical teachings. Isa. 47:10: "your wisdom and this knowledge have deceived you." For many, on account of philosophy, are deceived, straying from the faith. Jer. 10:14: "every man has become foolish by his own knowledge." As to the second he says "and vain deceit," which is founded only upon the apparent entanglement of words. Eph. 5:6: "let no one seduce you with vain words." But how does one seduce? He who seduces must have something apparent, and something not existing. Therefore he first sets down the principle of appearance; second, the lack of existence. The principle of appearance is twofold, that is, the authority of the philosophers—and as to this he says "according to the tradition of men," that is, according to what some have handed down by their own reasoning. Ps. 93:11: "the Lord knows the thoughts of men, that they are vain." The other is the invention of reason, namely when someone wishes to measure the things that belong to faith according to the principles of things and not according to divine wisdom. For by this many are deceived. And therefore he says "according to the elements of the world," etc. Wis. 13:1: "nor by attending to the works did they know who the craftsman was," etc. For the higher a cause is, the more elevated an effect it has. Hence whoever wishes to consider higher effects according to lower causes is deceived; as if someone should consider the motion of water according to the power of water, he cannot know the cause of the ebbing of the sea, but he can, if he considers it according to the power of the moon. Hence much more is he deceived who considers the proper effects of God according to the elements of the world. And this is the cause of the appearance. But are the traditions of men and their reasonings always to be rejected? I answer: no, but only when physical reasoning proceeds according to them, and not according to Christ. Below, in the same [chapter]: "not holding the head, from which the whole body, supplied and joined together through ligaments and joints, grows with the increase of God." Or it can be explained "according to the elements of the world," namely by measuring the truth of faith according to the truth of creatures. Or he says this on account of idolaters who worship idols, calling the sky Jove. Or according to the Jews, so that the sense is "through philosophy," that is, through the reasoning of those wishing to draw people to legal observances, "according to the elements of the world," that is, according to bodily observances. Gal. 4:3: "we were serving under the elements of the world." But the first exposition is better. Then when he says "because in him," etc., he sets down the reason for the foregoing, saying: whatever is not according to Christ is to be rejected. But is Christ so great that for his sake all things ought to be rejected? And he answers that indeed so; which he shows in three ways: first by comparison to the divinity; second by comparison to the faithful, at the place "and you are"; third by comparison to the Angels, at the place "who is the head." He says therefore: what is against him is to be rejected for this reason, that he himself is God. Hence one must stand by him more than by all, because "in him dwells," etc. For God is in all things, but in some by participation in the likeness of his goodness, as in a stone and other such things. And such things are not God, but have in themselves something of God; not his substance, but a likeness of his goodness. And therefore the fullness of divinity does not dwell in them, because it is not there according to substance. Likewise he is in holy minds through operation, which through love and knowledge attain to God. And therefore God is in them according to grace, but not bodily, but according to the effect of grace; nor is it the fullness, but according to certain limited effects. But in Christ he is bodily, which is explained in three ways. For "body" is divided against "shadow." Below, in the same [chapter]: "which are a shadow of things to come," etc. And thus it happens that God dwells in two ways, either according to shadow, or bodily, that is, really. In the first way he dwelt in the old law, but in Christ he dwelt bodily, that is, really and according to truth. It is explained in a second way, because the other saints are indwelt only according to the soul, not according to the body. Rom. 7:18: "I know that good does not dwell in me," that is, in my flesh; but in Christ divinity dwells bodily: because the indwelling of God, by which he indwells the saints, is through operation, that is, through love and knowledge, which is the work of the rational mind alone; but in Christ he dwells through the assumption of man into the unity of person. Hence whatever pertains to man is wholly indwelt by God: and therefore flesh and mind are indwelt, because both are united to the Word. John 1:14: "and the Word was made flesh." But there is a third way of the sense. For God is in things in three ways: one is common, through power, presence, and essence; another is through grace in the saints; the third mode is singular, in Christ, through union. Now a body has three dimensions. And the fullness of divinity, in these modes, superabounds in Christ; therefore it is said to be in him bodily. And the first mode indeed is as it were length, because it extends itself to all things; likewise breadth is through charity; likewise as to depth, it is incomprehensible. But from this Nestorius errs, saying that the union was made only through indwelling, saying that the Word dwelt in the flesh. But against this is what the Apostle says, Phil. 2:7: "he emptied himself," etc. But to dwell in man is not to empty oneself, but to become man; and he adds: "made in the likeness of men," and therefore Christ is called habitable, not as though he who dwells and he who is indwelt were different, but he himself is both man and God, in whom the fullness of divinity dwells. Then when he says "and you are in him," etc., he shows the same thing by comparison to others. As if to say: you have received all things. John 1:16: "of his fullness," etc. Now it should be known that the Platonists say that divine gifts come to men through the mediation of separate substances. And this is true also according to Dionysius, but this is something special, because it comes immediately from him who fills the Angels. John 1:18: "the only-begotten Son of God, who is in the bosom of the Father, he has declared," etc. Heb. 2:3: "when it had received a beginning to be declared through the Lord, from those who heard it," etc. And therefore he says "who is the head of all principality and power," insofar as he is their king and lord, not through conformity of nature, for in that way he is the head of men. And he touches upon these orders, which seem to have a certain preeminence.”

“As ye have therefore received Christ Jesus the Lord,.... Receiving Christ is believing in him: faith is the eye of the soul, that sees the beauty, glory, fulness, and suitableness of Christ; the foot that goes to him, and the hand that takes hold on him, and the arm that receives and embraces him; so that this is not a receiving him into the head by notion, but into the heart by faith; and not in part only, but in whole: faith receives a whole Christ, his person as God and man; him in all his offices, as prophet, priest, and King; particularly as a Saviour and Redeemer, he being under that character so exceeding suitable to the case of a sensible sinner; and it receives all blessings of grace along with him, from him, and through him; as a justifying righteousness, remission of sins, adoption of children, grace for grace, and an inheritance among all them that are sanctified; and both Christ and them, as the free grace gifts of God; which men are altogether undeserving of, and cannot possibly give any valuable consideration for: so these Colossians had received Christ gladly, joyfully, willingly, and with all readiness; and especially as "the Lord", on which there is a peculiar emphasis in the text; they had received him and believed in him, as the one and only Lord and head of the church; as the one and only Mediator between God and man, to the exclusion of angels, the worship of which the false teachers were introducing; they had received the doctrines of Christ, and not the laws of Moses, which judaizing preachers were desirous of joining with them; they had heard and obeyed the Son, and not the servant; they had submitted to the authority of Christ as King of saints, and had been subject to his ordinances; wherefore the apostle exhorts them to continue and go on, believing in him, and holding to him the head: so walk ye in him; not only in imitation of him as he walked, in the exercise of grace, as love, patience, humility, and meekness, and in the discharge of duty; but by faith in him, going on in a way of believing in him, always looking to him, leaning on him, and deriving grace and strength from him: to walk in Christ, is to walk in and after the Spirit of Christ, under his influence, by his direction, and through his assistance; and to walk in the doctrine of Christ, abiding by it, and increasing in the knowledge of it; and to walk in the ordinances of Christ, which with ills presence and spirit, are ways of pleasantness and paths of peace: particularly here it may signify, to make use of Christ, and walk on in him, as the way, truth, and the life; as the only way of access to God, and acceptance with him; as the way of salvation, as the only true way to eternal life and happiness, in opposition to every creature, angels, or men; the worshipping of the one, or works done by the other.”

“As ye have therefore received Christ Jesus - Many persons lay a certain stress on the words as and so, and make various fine heads of discourses from them; viz. As ye received Christ in a spirit of humility, so walk in him; as ye received him in a spirit of faith, so walk in him, etc., etc. This may be all proper in itself; but nothing of the kind was intended by the apostle. His meaning is simply this: Seeing ye have embraced the doctrine of Christ, continue to hold it fast, and not permit yourselves to be turned aside by sophistical or Judaizing teachers.”

“"As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare Co1 12:3; Co2 4:5; Phi 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (Joh 14:21, Joh 14:23; Gal 1:16). Ye have received once for all the Spirit of life in Christ; carry into practice that life in your walk (Gal 5:25). This is the main scope of the Epistle.”