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What the Fathers say
Eastern Fathers
John Chrysostom
"Let no man rob you of your prize by a voluntary humility and worshiping of the Angels, dwelling in the things which he hath not seen, vainly puffed up by his fleshly mind." When he had filled them with anger through saying, "adjudge away from you," then he begins; "being a voluntary," he saith, "in humility and worshiping of Angels, intruding into things he hath 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. …
Theophylact of Ohrid
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. …
Irenaeus
True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," the doctrine of the cross; of which if any man "taste," he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception. For the truth is unsophisticated; and "the word is nigh thee, in thy mouth and in thy heart," as the same apostle declares, being easy of comprehension to those who are obedient. …
Western Saints
Jerome
What is meant is the same as the Apostle writes to the Colossians: Let no man seduce you, willing in humility, and religion of angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh, And not holding the head, from which the whole body, by joints and bands being supplied with nourishment and compacted, groweth unto the increase of God (Colossians 2:18-19). …
Thomas Aquinas
Then (v. 18), he speaks against those who were trying to seduce and deceive them. First, he warns them not to be misled; secondly, he argues against those already misled (v. 20). As to the first, he cautions them about being misled; secondly, he shows how they might be deceived, insisting on self-abasement; and thirdly, the shortcomings of those who would mislead them (18b). He says, let no one seduce you away from the truth that I have told you: "Let no one deceive you with empty words" (Eph 5:6). …
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