Text -- Colossians 2:21-23 (NET)

2:21 “Do not handle! Do not taste! Do not touch!” 2:22 These are all destined to perish with use, founded as they are on human commands and teachings. 2:23 Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body– a wisdom with no true value– they in reality result in fleshly indulgence.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Col 2:21

Handle not, nor taste, nor touch ( mē hapsēi mēde geusēi mēde thigēis ).

Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul’ s own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with mē , a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. Hapsēi is aorist middle subjunctive of haptō , to fasten to, middle, to cling to, to handle. Thigēis is second aorist active subjunctive of thigganō , old verb, to touch, to handle. In N.T. only here and Heb 11:28; Heb 12:20. Geusēi is second aorist middle subjunctive of geuō , to give taste of, only middle in N.T. to taste as here.

Robertson: Col 2:22

Are to perish with the using ( estin eis phthoran tēi apochrēsei ).

Literally, "are for perishing in the using."Phthora (from phtheirō ) is old word for decay, decomposition. Apochrēsis (from apochraomai , to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.

Robertson: Col 2:23

Which things ( hatina ).

"Which very things,"these ascetic regulations.

Robertson: Col 2:23

Have indeed a show of wisdom ( estin logon men echonta sophias ).

Periphrastic present indicative with estin in the singular, but present indicative echonta in the plural (hatina ). Logon sophias is probably "the repute of wisdom"(Abbott) like Plato and Herodotus. Men (in deed) has no corresponding de .

Robertson: Col 2:23

In will-worship ( en ethelothrēskiāi ).

This word occurs nowhere else and was probably coined by Paul after the pattern of ethelodouleia , to describe the voluntary worship of angels (see note on Col 2:18).

Robertson: Col 2:23

And humility ( kai tapeinophrosunēi ).

Clearly here the bad sense, "in mock humility."

Robertson: Col 2:23

And severity to the body ( kai apheidiāi sōmatos ).

Old word (Plato) from apheidēs , unsparing (a privative, pheidomai , to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body.

Robertson: Col 2:23

Not of any value ( ouk en timēi tini ).

Timē usually means honour or price.

Robertson: Col 2:23

Against the indulgence of the flesh ( pros plēsmonēn tēs sarkos ).

These words are sharply debated along with timē just before. It is not unusual for pros to be found in the sense of "against"rather than "with"or "for."See pros in sense of against in Col 3:13; Eph 6:11.; 2Co 5:12; 1Co 6:1. Plēsmonē is an old word from pimplēmi , to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.

Vincent: Col 2:21

Touch - taste - handle ( ἅψῃ - γεύσῃ - θίγῃς )

Ἅπτομαι , A.V., touch , is properly to fasten one's self to or cling to . So Joh 20:17 (note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure , 1Jo 5:18. To have intercourse with , 1Co 7:1; 2Co 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch . " The idea of a voluntary or conscious effort is often involved." No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment , as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle , though the two words are sometimes used interchangeably, as Exo 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω , which signifies to touch with a view of ascertaining the quality of the object ; to feel after , to grope . See Luk 24:39; Act 17:27. Thus ψηλαφίνδα is blind-man's-bluff . The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω . Thus we have here a climax which is lost in the A.V. Handle not , taste not , do not even touch . Rev., handle not, nor taste , nor touch .

Vincent: Col 2:22

Which things

Meats, drinks, etc.

Vincent: Col 2:22

Are to perish ( ἐστιν εἰς φθορὰν )

Lit., are for corruption ; destined for (εἰς ) Corruption , in the physical sense of decomposition .

Vincent: Col 2:22

With the using ( τῇ ἀποχρήσει )

Only here in the New Testament. Rather, using up , consumption . Their very using destroys them. Which things-using form a parenthesis.

Vincent: Col 2:22

After the commandments and doctrines ( κατὰ τὰ ἐντάλματα καὶ διδασκαλίας )

Connect with Col 2:20, Col 2:21. Ἑντάλματα are specific injunctions . Rev., better, precepts : διδασκαλίας , more general, doctrinal instructions . Both answer to the rudiments of the world (Col 2:20). Compare Matthew 15:1-20; Mark 7:1-23.

Vincent: Col 2:23

Which things ( ἅτινα )

The double relative classifies, putting these precepts and teachings, and all that are like them, in one category: a class of things which . For similar usage, see Gal 4:24; Gal 5:19; Phi 4:3.

Vincent: Col 2:23

Have a show of wisdom ( ἐστιν λόγον ἔχοντα σοφίας )

Lit., are having a reputation for wisdom . The finite verb are , with the participle having , denotes what is habitual, and marks the permanent quality of these precepts, etc. Λόγον , A.V., show , is rather plausible reason , a show of reason , and hence a reputation . They pass popularly for wisdom.

Vincent: Col 2:23

Will-worship ( ἐθελοθρησκείᾳ )

Only here in the New Testament. Worship self-imposed or volunteered . Similar compounds of ἐθέλω to will sometimes carry the meaning of pretence , unreality ; as ἐθελόκωφος pretending deafness ; ἐθελορήτωρ a pretentious orator . Augustine makes hybrid Latin compounds, as thelodives , one who takes on the airs of a rich man ; thelosapiens , one who affects wisdom . More commonly, however, the sense is that of voluntariness or officiousness . Thus Thucydides says that Pithias acted as ἐθελοπρόξενος voluntary agent or representative of the Athenians (iii., 70). Εθελοκίνδυνος is running voluntarily into danger , foolhardy : ἐθελοδουλεία is voluntary slavery . The idea of pretense seems to be involved here along with that of self-chosen worship.

Vincent: Col 2:23

Humility

Voluntary and affected.

Vincent: Col 2:23

And neglecting ( καὶ ἀφειδίᾳ )

Only here in the New Testament. From ἀ not and φείδομαι to spare . Hence unsparing treatment or severity . Also used for lavishness , extravagance of means and of life. So Thucydides: " The running aground of the ships was reckless (ἀφειδὴς ." iv. 26). Neglecting is wrong. Rev., correctly, severity . The καὶ and before severity is doubtful. If omitted, severity to the body defines have a reputation for wisdom , the outward austerity being that which makes the popular impression of a higher wisdom.

Vincent: Col 2:23

In any honor ( ἐν τιμῇ τινὶ )

Rev., better, of any value . The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή , and its use in this sense is frequent in classical Greek. So in the New Testament, as Mat 27:9, " the price of Him who was priced (τετιμημένου )." In Paul, 1Co 6:20; 1Co 7:23. The idea of value appears in 1Pe 1:19. " Ye were redeemed - with the precious (τιμίῳ ) blood of Christ;" something of real and adequate value. So 1Pe 2:4, of Christ as the living stone, precious (ἔντιμον ), of recognized value.

Vincent: Col 2:23

To the satisfying ( πρὸς πλησμονὴν )

To means as a remedy against . Πλησμονὴν denotes repletion , surfeiting . Paul says that these ascetic observances, while they appeal to men as indications of superior wisdom and piety, have no value as remedies against sensual indulgence.

Wesley: Col 2:21

An unclean thing.

Wesley: Col 2:21

Any forbidden meat.

Wesley: Col 2:21

Any consecrated vessel.

Wesley: Col 2:22

Have no farther use, no influence on the mind.

Wesley: Col 2:23

Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but satisfy, the flesh. They indulge our corrupt nature, our self - will, pride, and desire of being distinguished from others.

JFB: Col 2:21

Compare Col 2:16, "meat . . . drink." He gives instances of the "ordinances" (Col 2:20) in the words of their imposers. There is an ascending climax of superstitious prohibitions. The first Greek word (hapse) is distinguished from the third (thiges), in that the former means close contact and retention: the latter, momentary contact (compare 1Co 7:1; Joh 20:17, Greek, "Hold me not"; cling not to me"). Translate, "Handle not, neither taste, nor even touch." The three refer to meats. "Handle not" (a stronger term than "nor even touch"), "nor taste" with the tongue, "nor even touch," however slight the contact.

JFB: Col 2:22

Things, namely, the three things handled, touched, and tasted.

JFB: Col 2:22

Literally, "are constituted (by their very nature) for perishing (or 'destruction by corruption') in (or 'with') their using up (consumption)." Therefore they cannot really and lastingly defile a man (Mat 15:17; 1Co 6:13).

JFB: Col 2:22

According to. Referring to Col 2:20-21. All these "ordinances" are according to human, not divine, injunction.

JFB: Col 2:22

Greek, teachings." ALFORD translates, "(doctrinal) systems."

JFB: Col 2:23

Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.

JFB: Col 2:23

Rather, "a reputation of wisdom" [ALFORD].

JFB: Col 2:23

Arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (Lev 10:1-3). So Uzziah was stricken with leprosy for usurping the office of priest (2Ch 26:16-21). Compare the will-worship of Saul (1Sa 13:8-14) for which he was doomed to lose his throne. This "voluntary worship" is the counterpart to their "voluntary humility" (Col 2:18): both specious in appearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches); but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" (Greek, "lowliness of mind"), while virtually rejecting the dignity of direct communion with Christ, the Head; by worshipping of angels.

JFB: Col 2:23

Greek, "not sparing of the body." This asceticism seems to have rested on the Oriental theory that matter is the source of evil. This also looked plausible (compare 1Co 9:27).

JFB: Col 2:23

Of the body. As "neglecting of the body" describes asceticism positively; so this clause, negatively. Not paying any of that "honor" which is due to the body as redeemed by such a price as the blood of Christ. We should not degrade, but have a just estimation of ourselves, not in ourselves, but in Christ (Act 13:46; 1Co 3:21; 1Co 6:15; 1Co 7:23; 1Co 12:23-24; 1Th 4:4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" (Heb 13:9), and is consistent with Christian self-respect, the "honor" which belongs to the believer as dedicated to the Lord. Compare "vainly," Col 2:18.

JFB: Col 2:23

This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-worship of angels. While seeming to deny self and the body, they really are pampering the flesh. Thus "satisfying of the flesh" answers to "puffed up by his fleshly mind" (Col 2:18), so that "flesh" is used in its ethical sense, "the carnal nature" as opposed to the "spiritual"; not in the sense, "body." The Greek for "satisfying" implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition" [HILARY THE DEACON, in BENGEL]. Tradition puffs up; it clogs the heavenly perceptions. They put away true "honor" that they may "satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh (namely, self-righteousness), though seeming to mortify it.

Clarke: Col 2:21

Touch not; taste not; handle not - These are forms of expression very frequent among the Jews. In Maccoth, fol. xxi. 1: "If they say to a Nazarite, Don’ t drink, don’ t drink; and he, notwithstanding, drinks; he is guilty. If they say, Don’ t shave, don’ t shave; and he shaves, notwithstanding; he is guilty. If they say, Don’ t put on these clothes, don’ t put on these clothes; and he, notwithstanding, puts on heterogeneous garments; he is guilty."See more in Schoettgen.

Clarke: Col 2:22

Which all are to perish with the using - These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the end of their institution; namely, to lead us to Christ, that we might be justified by faith

Clarke: Col 2:22

After the commandments and doctrines of men? - These words should follow the 20th verse, of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses.

Clarke: Col 2:23

Which things have indeed a show of wisdom - All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth

What is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man’ s convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God’ s worship, any more than to be too fervent.

Calvin: Col 2:21

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. Farther, the verb ἅπτεσθαι is employed by the Greeks, among its other significations, in the sense of eating, ⁴¹⁷ in accordance with the rendering that I have given. Plutarch makes use of it in the life of Caesar, when he relates that his soldiers, in destitution of all things, ate animals which they had not been accustomed previously to use as food. ⁴¹⁸ And this arrangement is both in other respects natural and is also most in accordance with the connection of the passage; for Paul points out, (μιμητικῶς,) by way of imitation, to what length the waywardness of those who bind consciences by their laws is wont to proceed. From the very commencement they are unduly rigorous: hence he sets out with their prohibition — not simply against eating, but even against slightly partaking. After they have obtained what they wish they go beyond that command, so that they afterwards declare it to be unlawful to taste of what they do not wish should be eaten. At length they make it criminal even to touch. In short, when persons have once taken upon them to tyrannize over men’s souls, there is no end of new laws being daily added to old ones, and new enactments starting up from time to time. How bright a mirror there is as to this in Popery! Hence Paul acts admirably well in admonishing us that human traditions are a labyrinth, in which consciences are more and more entangled; nay more, are snares, which from the beginning bind in such a way that in course of time they strangle in the end.

Calvin: Col 2:22

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 God. He combats the first argument, also, in Rom 14:17, when he says,

The kingdom of God is not in meat and drink;

likewise in 1Co 6:13,

Meat for the belly, and the belly for meats: God will destroy both.

Christ also himself says,

Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth.
(Mat 15:11.)

The sum is this — that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.

A second refutation is added ⁴¹⁹ — that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul’s reasoning: “Those who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.”

Calvin: Col 2:23

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. But show is placed in contrast with reality, for it is an appearance, as they commonly speak, which deceives by resemblance. ⁴²⁰

Observe, however, of what colors this show consists, according to Paul. He makes mention of three — self-invented worship, ⁴²¹ humility, and neglect of the body. Superstition among the Greeks receives the name of ἐθελοβρησκεία — the term which Paul here makes use of. He has, however, an eye to the etymology of the term, for ἐθελοβρησκεία literally denotes a voluntary service, which men choose for themselves at their own option, without authority from God. Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext.

The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. ⁴²² And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility.

They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body. Paul, however, bids farewell to those disguises, for

what is in high esteem among men is often an abomination in the sight of God. (Luk 16:15.)

Farther, that is a treacherous obedience, and a perverse and sacrilegious humility, which transfers to men the authority of God; and neglect of the body is not of so great importance, as to be worthy to be set forth to admiration as the service of God.

Some one, however, will feel astonished, that Paul does not take more pains in pulling off those masks. I answer, that he on good grounds rests contented with the simple term show. For the principles which he had taken as opposed to this are incontrovertible — that the body is in Christ, and that, consequently, those do nothing but impose upon miserable men, who set before them shadows. Secondly, the spiritual kingdom of Christ is by no means taken up with frail and corruptible elements. Thirdly, by the death of Christ such observances were put an end to, that we might have no connection with them; and, fourthly, God is our only Lawgiver. (Isa 33:22.) Whatever may be brought forward on the other side, let it have ever so much splendor, is fleeting show.

Secondly, he reckoned it enough to admonish the Colossians, not to be deceived by the putting forth of empty things. There was no necessity for dwelling at greater length in reproving them. For it should be a settled point among all the pious, that the worship of God ought not to be measured according to our views; and that, consequently, any kind of service is not lawful, simply on the ground that it is agreeable to us. This, also, ought to be a commonly received point — that we owe to God such humility as to yield obedience simply to his commands, so as not to lean to our own understanding, etc., (Pro 3:5,) — and that the limit of humility towards men is this — that each one submit himself to others in love. Now, when they contend that the wantonness of the flesh is repressed by abstinence from meats, the answer is easy — that we must not therefore abstain from any particular food as being unclean, but must eat sparingly of what we do eat of, both in order that we may soberly and temperately make use of the gifts of God, and that we may not, impeded by too much food and drink, forget those things that are God’s. Hence it was enough to say that these ⁴²³ were masks, that the Colossians, being warned, might be on their guard against false pretexts.

Thus, at the present day, Papists are not in want of specious pretexts, by which to set forth their own laws, however they may be — some of them impious and tyrannical, and others of them silly and trifling. When, however, we have granted them everything, there remains, nevertheless, this refutation by Paul, which is of itself more than sufficient for dispelling all their smoky vapours; ⁴²⁴ not to say how far removed they ⁴²⁵ are from so honorable an appearance as that which Paul describes. The principal holiness of the Papacy, ⁴²⁶ at the present day, consists in monkhood, and of what nature that is, I am ashamed and grieved to make mention, lest I should stir up so abominable an odour. Farther, it is of importance to consider here, how prone, nay, how forward the mind of man is to artificial modes of worship. For the Apostle here graphically describes ⁴²⁷ the state of the old system of monkhood, which came into use a hundred years after his death, as though he had never spoken a word. The zeal of men, therefore, for superstition is surpassingly mad, which could not be restrained by so plain a declaration of God from breaking forth, as historical records testify.

Not in any honor. Honor means care, according to the usage of the Hebrew tongue. Honour widows, (1Ti 5:3,) that is, take care of them. Now Paul finds fault with this, that they ⁴²⁸ teach to leave off care for the body. For as God forbids us to indulge the body unduly, so he commands that these be given it as much as is necessary for it. Hence Paul, in Rom 13:14, does not expressly condemn care for the flesh, but such as indulges lusts. Have no care, says he, for the flesh, to the gratifying of its lusts. What, then, does Paul point out as faulty in those traditions of which he treats? It is that they gave no honor to the body for the satisfying the flesh, that is, according to the measure of necessity. For satisfying here means a mediocrity, which restricts itself to the simple use of nature, and thus stands in opposition to pleasure and all superfluous delicacies; for nature is content with little. Hence, to refuse what it requires for sustaining the necessity of life, is not less at variance with piety, than it is inhuman.

TSK: Col 2:21

Gen 3:3; Isa 52:11; 2Co 6:17; 1Ti 4:3

TSK: Col 2:22

to : Mar 7:18, Mar 7:19; Joh 6:27; 1Co 6:13

after : Isa 29:13, Isa 29:18; Dan 11:37; Mat 15:3-9; Mar 7:7-13; Tit 1:14; Rev 17:18

TSK: Col 2:23

a show : Gen 3:5, Gen 3:6; Mat 23:27, Mat 23:28; 2Co 11:13-15; 1Ti 4:3, 1Ti 4:8

will : Col 2:8, Col 2:18, Col 2:22

neglecting : or, punishing, or, not sparing, Eph 5:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Col 2:21

Tough not; taste not; handle not - These words seem intended as a specimen of the kind of ordinances which the apostle refers to, or an imitation of the language of the Jewish teachers in regard to various kinds of food and drink. "Why are ye subject to ordinances of various kinds, such as this - Touch not, taste not, handle not?"That is, such as prohibit you from even touching certain kinds of food, or tasting certain kinds of drink, or handling certain prohibited things. The rapid succession of the words here, without any connecting particle, is supposed to denote the eagerness of the persons who imposed this injunction, and their earnestness in warning others from contaminating themselves with the prohibited things. Many injunctions of this kind are found in the writings of the Jewish rabbis; and the ancient Jewish sect of the Essenes (Notes, Mat 3:7) abounded in precepts of this kind.

See Schoetgen, and Pict. Bib. in loc. "They allowed themselves no food that was pleasant to the taste, but ate dry, coarse bread, and drank only water. Many of them ate nothing until sunset, and, if anyone touched them who did not belong to their sect, they washed themselves as if they had been most deeply defiled. Perhaps there was at Colossae a society of this kind, as there were in many other places out of Judea; and, if there was, it is not improbable that many Christians imitated them in the uniqueness of their rules and observances;"compare Jenning’ s Jew. Ant. i. 471, and Ros. Alt. u. neu. Morgenland, in loc. If this be the correct interpretation, then these are not the words of the apostle, forbidding Christians to have anything to do with these ordinances, but are introduced as a specimen of the manner in which they who enjoined the observance of those ordinances pressed the subject on others.

There were certain things which they prohibited, in conformity with what they understood to be the law of Moses; and they were constantly saying, in regard to them, "do not touch them, taste them, handle them."These words are often used as a kind of motto in reference to the use of intoxicating drinks. They express very well what is held by the friends of total abstinence; but it is obvious that they had no such reference as used by the apostle, nor should they be alleged as an authority, or as an argument, in the question about the propriety or impropriety of the use of spirituous liquors. They may as well be employed in reference to anything else as that, and would have no authority in either case. Intoxicating drinks should be abstained from; but the obligation to do it should be made to rest on solid arguments, and not on passages of Scripture like this. This passage could with more plausibility be pressed into the service of the enemies of the total abstinence societies, than into their support; but it really has nothing to do with the subject, one way or the other.

Barnes: Col 2:22

Which all are to perish with the using - This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable difficulty in ascertaining its true meaning. It seems most probable that these are the words of the apostle himself, thrown in in the rapidity of composition, and that they are not to be connected with the phrase "touch not,"etc. If so, the idea is, that it cannot be of so much consequence as the Jewish teachers supposed, to mark distinctly the difference between meats and drinks. They were all to perish with the use of them. Nothing was permanent about them. It could really then be of no great importance what was eaten, or what was drunk, provided it was not in itself injurious. These ordinances had a value among the Hebrews when it was designed to keep them as a distinct people; but they had no value in themselves, so as to make them binding on all mankind. To suppose this, was the common error of the Jews; and hence, the apostle so frequently labored to show that the Jewish rites had no permanent value; see the Rom 14:1-6 notes; 1Co 8:1-13, note; compare the notes at Mat 15:17-18. According to this interpretation, Col 2:21 should be regarded as expressing the common maxim of the Jewish teachers, and the clause before us as the words of the apostle, and should be marked as a parenthesis. So it is marked in Hahn’ s Ed. of the New Testament.

After the commandments and doctrines of men - Many of the ordinances on which the Jews insisted were those which were handed down by tradition. They depended on human authority only, and of course, should not bind the conscience. Others take the words here to mean, "All which things tend to the corruption of religion (Doddridge), or are cause of destruction or condemnation (Robinson, Lexicon), by the use of these things, according to the commandments and doctrines of these men."

Barnes: Col 2:23

Which things - Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinctions between meats and drinks.

Have indeed a show of wisdom - Have a great appearance of piety and of regard for the will of God They have a show of "wisdom,"too, or of a deep acquaintance with divine things. They who insist on them appear to be learned in what constitutes religion, and to have a deep insight into its mysteries. Doubtless they who urged the obligation of these things laid claim to uncommon acquaintance with the nature of religion, and urged the observance of these things on the ground of their tendency to promote piety, just as they always do who insist much on the observance of religious rites and ceremonies.

In will-worship - Voluntary worship; i. e., worship beyond what God strictly requires-supererogatory service. Probably many of these things they did not urge as being strictly required, but as conducing greatly to piety. The plea doubtless was, that piety might be promot ed by service rendered beyond what was absolutely enjoined, and that thus there would be evinced a spirit of uncommon piety - a readiness not only to obey all that God required, but even to go beyond this, and to render him voluntary service. There is much plausibility in this; and this has been the foundation of the appointment of the fasts and festivals of the church; of penances and self-inflicted tortures; of painful vigils and pilgrimages; of works of supererogation, and of the merits of the "saints."A large part of the corruptions of religion have arisen from this plausible but deceitful argument. God knew best what things it was most conducive to piety for his people to observe; and we are most safe when we adhere most closely to what he has appointed, and observe no more days and ordinances than he has directed. There is much apparent piety about these things; but there is much wickedness of heart at the bottom, and there is nothing that more tends to corrupt pure religion.

And humility - Notes, Col 2:18. There is a great show of reverence for divine things in the manner in which they pursue their investigations, and in their humble and meek compliance with painful rites and ceremonies; in fastings, abstinence, and penances. Under all this there lurks often the worst kind of pride; because:

"Pride may be pampered while the flesh grows lean."

And neglecting the body - Putting on sackcloth and ashes; subjecting it to painful fastings and penances; appearing in a form of squalid poverty, as if the body were not worth regarding, and as if the attention were so much engrossed by the nobler care of the soul, as to be entirely regardless of the body. Yet, we may observe,

(1) God made the body as well as the soul, and has shown his care of it by its"being fearfully and wonderfully made,"and by all the provision which he has made for all its needs.

(2) Religion pertains to the body as well as the soul, and should teach a man properly to regard it. Man is bound so to take care of the body, as to have the most health and the longest life possible in the service of his Creator, and so as to be able to employ it in the best manner. There is no religion in ragged or squalid clothing, in a dirty face, in offensive personal habits, in filth and defilement, and in setting at defiance the decencies of life.

\caps1 (3) m\caps0 uch affected sanctity may exist where there is a most proud and corrupt heart. A long face, a demure countenance, a studied disregard of the decencies of dress and the courtesies of life, as if they were unworthy of notice, may be the exponent of the most hateful pride, and of the basest purposes of the soul. A man should be on his guard always against one who, under pretence of extraordinary sanctity, professes to despise the ordinary dress and usages of society.

Not in any honour - That is, there is no real honor in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended.

To the satisfying of the flesh - The only effect is, to satisfy or please the flesh; that is, the carnal and corrupt nature, for so the word "flesh"is often used in the Scriptures. The effect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, self-righteousness, the love of distinction, and the other carnal propensities of our nature. There seems to be a great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition.

Remarks On Colossians 2

1. We should feel a deep interest for the welfare of other Christians, even those whom we have never seen; Col 2:1-2. All belong to the same family, have the same enemies to contend with, are engaged in the same warfare, are traveling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see until we meet them in heaven.

2. We should be on our guard against the seductive arts of false teachers. They are often plausible; they can urge arguments which we may not be able to answer; they may have much more learning than we have; and they may put on the appearance of great humility and of real piety; Col 2:3-4.3. It is, in general, a safe rule for a Christian to abide by the views which he had on the great subjects of religion when he became converted; Col 2:6. Then the heart was tender and soft - like wax - and received the impression which the Spirit made on it. There are some things in which the heart judges better than the head; and in which we are quite as likely to go right if we follow the former as we are the latter. In relation to the performance of many of the duties of life - the duties of kindness and charity - the heart is often a more safe guide than the head; and so in many things pertaining more immediately to religion, a man is more likely to judge right if he follows the promptings of his feelings in the happiest moments of piety, than he is to wait for the more cool and cautious course of argument. The same thing may be true even of many of the doctrines of religion. When a poor sinner trembles on the verge of hell, he feels that none but an Almighty Saviour can deliver him, and he goes and commits himself to Jesus as God - and he is not in much danger of erring in that. He will be more likely to be drawn aside from the truth by the artful reasonings of the advocates of error, than he will by his feelings at that moment.

4. Our views of the "mystery of God"- of the divine nature, and especially of the rank and character of Christ, will determine all our views of theology; Col 2:2. This has been so in all ages; and however it may be accounted for, the fact is undoubted, that if at any time we can ascertain what are the prevalent views of Christ we can easily see what is the prevailing character of the theology of that age. The influence of this will be felt on the views which are held of the native character of man: of regeneration, the divine purposes, the nature of holiness, and the retributions beyond the grave. Hence, the reason why the apostle Paul insisted so much on this, and urged so earnestly the importance of adhering to just views of the Saviour.

5. Christ has laid us under the highest obligations to love and serve him; Col 2:11-15. He has enabled us to put off our sins; he has raised us from spiritual death to spiritual life; he has removed the old ordinances that were against us, and has made religion easy and pleasant; he has subdued our enemies, and triumphed over them. He achieved a glorious victory over "principalities and powers,"and has led our great enemy captive. He met the enemy of man when on earth, and overcame his power of temptation; expelled him from the bodies of men; laid the foundation for a permanent victory over him on the cross, and triumphed over him when he rose and ascended to heaven. Satan is now an humbled foe. His power is broken and limited, and the Lord Jesus will yet completely triumph over him. He will return from heaven; raise all the dead; and reascend, in the face of the universe, to his native skies, with all his ransomed hosts - the "spoils"of victory. We should not then fear what Satan can do to us; nor should we fear that the great enemy of the church will ever be triumphant:

Stand up, my soul, shake off thy fears,

And gird the gospel armor on;

March to the gates of endless joy,

Where thy great Captain Saviour’ s gone.

Hell and thy sins resist thy course,

But hell and sin are vanquish’ d foes;

Thy Jesus nail’ d them to the cross,

And sung the triumph when he rose.

Then let my soul march boldly on,

Press forward to the heavenly gate;

There peace and joy eternal reign,

And glittering robes for conquerors wait.

Then shall I wear a starry crown,

And triumph in Almighty grace;

While all the armies of the skies.

Join in my glorious Leader’ s praise.

6. No individual has a right to appoint ceremonies and ordinances in the church to be binding on the consciences of others; nor is this authority intrusted to any body of men; Col 2:16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on the conscience: and it is the solemn and sacred duty of all Christians to resist all such attempts to make ceremonial observances binding on the conscience. Christ has appointed a few ordinances of religion - and they are enough. They are simple, easily observed, and all adapted to promote piety. He appointed baptism and the Lord’ s supper; but he appointed no stated festivals or fasts; no days in commemoration of the saints, or of his own birth or death; he enjoined no rites of religion but those which are most simple and which are easily observed. He well knew how those observances would be abused to the purposes of superstition, and obscure the great doctrine of justification by faith. He knew how ready men would be to rely on them rather than on the merits of the great Sacrifice, and hence he appointed no ordinance where that danger could exist.

7. Pride is often united with apparent humility; Col 2:18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.

8. A meek, modest, and candid demeanor is consistent with great boldness and daring in speculation; Col 2:18. The most daring speculators in religion; they who make the most reckless attacks on the truth, are often, to appearance, eminently candid, and even put on the aspect of angelic devotion. Yet they are bold "where angels fear to tread;"and they declaim with confidence on subjects which must be forever beyond the grasp of the human mind.

9. We should not infer, because a man is modest and humble, and because he appears to be endued with uncommon meekness and piety, that, therefore, he is a good man or a safe guide; Col 2:18. The teachers in Colossae, against whom Paul warned the Christians there, appear to have been men just of this stamp; and this is commonly assumed by those who would lead their fellow men into error. "Satan is often transformed into an angel of light."

10. We should not attempt to penetrate into those things which lie beyond the grasp of the human mind; Col 2:18. We should not "intrude into those things which are unseen."There is an outer limit to our investigations on all subjects, and we soon reach it. In life we are to act chiefly on facts; not on the reason why those facts exist. When we have ascertained or established a fact, our feet stand on a solid rock; and there we shall stand securely. We act safely and wisely if we act in view of that fact; we do not act safely or wisely if we disregard that, and act on theory or imagination.

11. Many real Christians are in danger of being "beguiled of the reward"which they might obtain; Col 2:18. They are allured by the world; they are drawn into error by the arts of philosophy; they obscure the lustre of their piety by conformity to the world, and thus they lose the high recompense which they might have obtained in heaven. For the rewards of heaven will be strictly in proportion to the measure of our religion here - the zeal, and faith, and love which we evince in the cause of our Master.

12. Many persons are in danger of losing the "reward"altogether - for the "reward"of a life of piety is set before all; Col 2:18. Heaven is offered freely to all, and there is no one who might not obtain it. But, alas! how many there are who are drawn aside by the allurements of error and of sin; who are led to defer to a future time the great subject of preparation for death; who spend their lives in disregard of the commands of God and the invitations of mercy, until it is too late to seek salvation, and they sink down to final ruin. Every impenitent sinner is in imminent danger of losing his soul. The great deceiver is endeavoring to blind him and decoy him down to death, and a thousand snares on every side are spread for his feet, into which he is in constant danger of falling. In a world of allurements, where the work of death from the beginning has been carried on chiefly by deception, with what solicitude should man guard himself lest he be "beguiled of heaven"and sink to a world where heaven will be offered no more!

Poole: Col 2:21

Which he doth here by way of imitation, upbraiding of them, elegantly recite in the words, phrases, or sense of those imposing dogmatists, whose superstition and lust of domineering over the consciences of Christians is taxed, in the gradation which the well skilled in the Greek judge to be in the original. For though the first, and which we render

touch not be sometimes so rendered, yet, considering here the coincidency or tautology will, so rendered, make with the last, the sense of it, as the most judicious and learned have evidenced, seems to be, eat not, as noting they did forbid the eating, i.e. using certain meats at their ordinary meals; (against the reviving of which imposition above, Col 2:16 , as will bring in a new one of like import, the apostle elsewhere expresseth himself, Rom 14:17 1Co 8:8 1Ti 4:3 ); obtaining which, they proceeded to forbid the not tasting, and then the not handling, or touching of them with the hand, as if that would defile. It being more not to taste than not to eat, and likewise more not to touch with the finger than not to taste. Expressing the ingenuity of such superstitious imposers, that they heap up one thing upon another to the burdening of consciences, not knowing where to make an end in their new invented external devotions and observances, which, as snares, do first bind fast, and in tract of time strangle. He speaks of these as distinct from those, Col 2:16 , they being for antiquated rites which had been of God’ s appointment, these for innovations of man’ s invention, as is apparent from the last verse.

Poole: Col 2:22

Which all are to perish with the using: he adds his reasons why, under the Christian institution, acceptable worshipping of God doth not consist in such observances, both because meats, drinks, garments, &c. are designed unto the benefit of man, for the preserving of his temporal life, and are consumed in their use. They cannot, in or by themselves, either make a man holy or render him unclean, Mat 15:11 Mar 7:19 Rom 14:17 1Co 6:13 1Ti 4:3 ; they all come to corruption, or are consumed in doing us service, they cannot otherwise be of use; which may evince that all the benefit we receive from them doth only respect this mortal life, it not being imaginable that what perisheth in our use should be of any force to the life of our soul, which is immortal and incorruptible. And therefore to urge the reviving of antiquated ordinances, or bringing in such like new ones, is to corrupt or consume the creatures without any spiritual advantage, whereupon such impositions must needs be destructive; and because of the apostle’ s stronger argument, they are not after Christ, but after the precepts and decrees of men, compare Col 2:8 , which is our Lord aud Master’ s argument against the inovations of the Pharisees, Mat 15:9 , agreeing with the prophet, Isa 29:13 . To bring in additionals of uncommanded worship, or rites and ways of it, is forbidden of God, Deu 12:32 Joh 14:26 16:13 Rev 22:18 ; who (according to the purport of the second commandment) must be worshipped in a manner peculiar to him and appointed by him; and theretbre worship not appointed, i.e. not commanded, is forbidden by, him, who will accept of no homage from Christians in the business of religion, unless it be taught by him, and not by men only.

Poole: Col 2:23

Which things have indeed a show of wisdom: by way of concession the apostle here grants that the precepts and doctrines of men about religious abstinences had a

show of wisdom and it was but a mere show, a bare pretext, a specious appearance, a fair colour of wisdom, which is of no worth, not the reality and truth of Christian wisdom, however it might beguile those that were taken more with shadows than substance, Col 2:3,4,8,17 .

In will-worship

1. In arbitrary superstition, or human invention, or selfwilled religion, rather than Divine institutions; as all the ancients, and almost all the moderns, do interpret that word, it having no good, but an ill character; accounting the compound word here which we render will-worship, of no better import, as to the ordainers of worship, than the two simple words of which it is compounded, expressing human arbitrariness and worship, Col 2:18 , (even as the apostle doth, by a compound word which signifies peace making, Col 1:20 , understand the very same thing which he expressed by the two simple words of which it is compounded in another Epistle, Eph 2:15 ), it being rational to conceive, considering the apostle’ s drift in the context, that by will-worship he doth connote the same here, that by willing in worship he doth asunder there. For though a performing those acts of worship willingly, which God himself hath commanded, be necessary, and commendable in his willing people, Psa 110:3 , and they cannot be acceptable otherwise; yet when the will of man, in contradistinction to the will of God, is considered as constitutive of that worship which is offered to God of a man’ s own brain and devising, without God’ s warrant, then that will-worship is hateful to God, and the more voluntary the more abominable. It being most just, that not in what way we will and choose, but only in that way which he willeth and chooseth, we should worship him with acceptance; which should be our greatest care, 2Co 5:9 . We know, amongst men, those persons of honour that give liveries to their servants, would discard such of them as should come to attend them in new ones of their own devising, though those servants might be so foolish as to conceit those of their own devising were more expressive of their humble respects. Much more is worship of man’ s devising distasteful to the all-wise God, who sees through all colours, and though he loves a willing worshipper, yet he hates will-worship.

And humility however it be palliated:

2. With a pretended demission of mind, or an affectation of humility, as if more self-abasement were designed in such an arbitrary way of worship; like those hypocrites in their fasts, who put on mortified looks and a neglected garb, with disguised contenances, Mat 6:16 , showing themselves most submissive to the orders of their superiors in that way of man’ s devising.

And neglecting of the body wherein the more superstitiously devout do labour to outdo others:

3. In punishing, not sparing, neglecting, or afflicting the body; as some monks at this day in the papacy, in denying it that with which nature should be supplied.

Not in any honour which a learned man thinks the apostle would have read as included in a parenthesis, as conceiving the series of his discourse requires these to be joined, viz. neglecting of the body as to what pertains to the satisfying of the flesh. So by not in any honour, is not here meant a sparing of the body in order to real sanctification, temperance and continence, in opposition to the dishonouring of the body by luxury, as Rom 1:26 , with 1Co 6:18-20 1Th 4:4 Heb 13:4 . That honour of the body the apostle doth elsewhere require, he doth here oppose to the seducers’ pretended mortifications. For their religious abstinence was not from that which occasioned luxury, only from some certain sorts of meat, the use of which no way defiles the body, nor violates in any manner the holiness and honour it ought to be kept in. Others read, neglecting the body, which is in no esteem.

To the satisfying of the flesh for pampering the flesh. Not in any esteem, i.e. with God, or not in any humour to God, but in a tendency only to make provision for the flesh, as Rom 13:14 . Others take honour for regard; q.d. In no regard to the supplying of nature with that which is due to it. Others take hononr for having a care of, 1Ti 5:3 ; q.d. Neglecting the body in taking no care of it, or not at all valuing the things that are requisite to the due nourishment of it: this is somewhat generally received; having no care that the body may have that which will satisfy nature. And if the last phrase, which we translate to the satisfying of the flesh, seem not so well to express moderate satiety, we should consider it is said in a good sense, God filled the hungry with good things, Luk 1:53 , and Christ filled the multitude, Joh 6:12 ; yea, the use of the word in authentic Greek authors may be found to note a moderate as well as immoderate filling, i.e. in a good sense, for a satiety (or enough) that is not vicious.

PBC: Col 2:23

"will worship"

People deny the doctrines of grace because they say it violates the free will of man.  They will deny the work of God the Father, the God the Son and God the Holy Spirit in order to preserve, sanctified and intact, the will of man.  That sounds like "will worship" - that sounds like subordinating the worship of God to the worship of the will of man. 38

Haydock: Col 2:21

Touch not, &c. That is, why do you permit yourselves to be taught in this manner by those Jewish doctors: why do you touch or eat this, lest you be unclean? such superstitious observations, now at least, when there is no necessity nor obligation for you to observe them, tend to destruction, &c. (Witham) ---

The meaning is, that Christians should not subject themselves, either to the ordinances of the old law, forbidding touching or tasting things unclean: or to the superstitious inventions of heretics, imposing such restraints, under pretence of wisdom, humility, or mortification. (Challoner)

Haydock: Col 2:23

Which things have indeed, (as such masters teach you) a shew of wisdom, in their nice superstitious ways, joined by some of them with extraordinary abstinences, and severities practised on the body in fasting, which they observe, without any honour or regard, even not to the satiating of the flesh; i.e. according to the common expression, with such an excess, as not to allow the body[8] what is sufficient or necessary to support nature, that a man may be able to labour and comply with his duties; but here is nothing against discreet fasting, and self-denials, so much recommended in the holy Scriptures. (Witham)

===============================

[BIBLIOGRAPHY]

Et non ad parcendum corpori, Greek: kai apheidia somatos, et in non parcentia corporis, vel in crudelitate erga corpus. ---

Non in honore ad saturitatem, Greek: ouk en time pros plesmonen.

====================

Gill: Col 2:21

Touch not, taste not, handle not. This the apostle says, not of himself, but in the person of the Jewish doctors; who urging the use of the ceremonial law, to which they added decrees and constitutions of their own, said, "touch not" the dead body of any man, the bone of a man, or a grave, any man or woman in their uncleanness; not only their flesh, but the bed they lay on, or the seat they sat on; or any creature that was by the law unclean; of a Gentile, or any notorious sinner, or common man: hence the Pharisees used to wash themselves when they returned from market, lest they should have been by any means accidentally defiled by touching any thing unclean. There is a treatise in their Misna, called Oholot, which gives many rules, and is full of decrees about things מטמאים במגע, "that defile by touching". And so they likewise said, "taste not", neither the fat, nor the blood of any creature which might be eaten itself, nor swine's flesh, nor the flesh of any creature that chewed the cud, or divided the hoof; nor might the Nazarites taste wine, or strong drink, or vinegar made of either, or moist grapes, or even the kernels and husks; and if a man ate but the quantity of an olive of any of the above things, he was, according to the Jewish canons, to be cut off, or beaten ^x: and they also said, "handle not"; or, as the Syriac and Arabic read, "do not come near", or "draw not nigh", to a Gentile, to one of another nation, or any unclean person, to whom they forbid any near approach or conversation; or "handle not" any of the above things. Some think that these several rules have respect only to meats; as "touch not", that is, do not eat of things forbidden ever so little; nay, "taste not", do not let anything of them come within your lips; yea, "handle not", do not so much as touch them with your fingers. Others think that touch not regards abstinence from women; see 1Co 7:1; and respects the prohibition of marriage by some in those times; and "taste not", the forbearance of certain meats, at certain times, which God had not restrained any from; and "handle not", that is, make no use of, or enjoy your own goods, and so designs that voluntary poverty which some entered into under the direction of false teachers,

Gill: Col 2:22

Which all are to perish with the using,.... Meaning either the ordinances concerning touching, tasting, and handling, which bring destruction and death on them that use them, and comply with them, in order to obtain righteousness and life; for instead of enjoying salvation through them, they were the cause of damnation to them. Or rather the meats not to be touched, tasted, or handled; these are in their own nature perishing things, and perish by being used; they are only of service to the body, and can be of none to the soul; the using of them cannot defile the man, nor an abstinence from them sanctify him, or commend him to God; they only relate to this present life, and will cease with it, and can have no manner of influence on the spiritual and eternal concerns of men: and besides, the ordinances concerning them are not of God, but are

after the commandments and doctrines of men; for so even the ceremonial law, being now abolished, though originally of God, yet the imposition of it, as necessary to salvation, was a commandment and doctrine of man's; and particularly the traditions of the elders, and the various rules and decrees, which the doctors among the Jews obliged men to regard, were human inventions and devices: and this is another reason the apostle makes use of to dissuade from any regard unto them; for whatever is of man, and not of God, in religious worship, ought to be rejected.

Gill: Col 2:23

Which things have indeed a shew of wisdom,.... The authors of them set up for men of wisdom, and were esteemed such, and are often styled חכמים, "wise men"; and their scholars that received their traditions, and explained and enforced them on others, תלמידי החכמים, "the disciples of the wise men": and they pretended, that these constitutions of theirs were "a hedge for the law", and for the honour of it, and to preserve it, and keep men from transgressing it; and this carried in it some appearance of wisdom: and their pretensions to it lay in the following things,

in will worship; being what was over and above that which was commanded by God, and so, like the freewill offerings under the law, must be acceptable to him; this was one of their colours, which had some show of wisdom, religion, and zeal:

and humility: in worshipping of angels, and not coming directly, and with boldness, to God or Christ; or rather in subjecting themselves to the yoke of the law, and submitting to the decrees of the fathers and doctors of the church, who were more wise, and learned, and knowing than they, and so had the appearance of prudence, gentleness, and goodness:

and neglecting of the body; by fastings and watchings, whereby they seemed to be very religious and devout, holy and mortified persons, who kept under their bodies, subdued their unruly appetites, and fulfilled not the lusts of the flesh: but then this was only a show of wisdom and godliness; there was no truth nor reality in these things; they were only a mere form, an outside show, a mere pretence; there was no true devotion nor religion in them: and so

not in any honour; or to be had in any esteem; for if the rites of the ceremonial law itself were weak and beggarly elements, much more must these additions to it, and corruptions of it, be such; and at most only regarded things external, that were

to the satisfying, of the flesh; either the body, or the carnal mind, in which they were vainly pulled up: though some consider this last clause as explanative of the former, "neglecting of the body", or not sparing it, but afflicting it with austerities of life; depriving it of its proper right, what is necessary for it, not taking due care of it, so as to satisfy nature; whereby instead of honouring, they dishonoured it: for though the body is not to be pampered, and the lusts of it indulged, or luxury and intemperance to be encouraged; yet since the body is the work of God's hands, is the habitation of the soul, and by which it performs its offices, and is the purchase of Christ, the temple of the Holy Spirit, and will be raised a glorious body at the last day, it ought not to be neglected and dishonoured; but should have a sufficiency of food and clothing, whereby it may be comfortably and honourably nourished and supported.

Commentary -- Verse Notes / Footnotes

NET Notes: Col 2:22

¹ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

² tn Grk “The commands and teachings of men.”

NET Notes: Col 2:23

¹ tn Grk “having a word of wisdom.”

² tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.

³ tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁷ puts καί in brackets, indicating doubts as to its authenticity.

⁴ tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.

Geneva Bible: Col 2:21

^{( 21 )} (Touch not; taste not; handle not;

^{( 21 )} An imitation of these superstitious men, rightly expressing their nature and use of speech.

Geneva Bible: Col 2:22

^{( 22 )} Which all are to perish with the using;) ^{( 23 )} after the commandments and doctrines of men?

^{( 22 )} Another argument: the spiritual and inward kingdom of God cannot consist in these outward things, which perish with the using.

^{( 23 )} The third argument: because God is not the author of these traditions, therefore they are not that which we are obligated to do.

Geneva Bible: Col 2:23

^{( 24 )} Which things have indeed a shew of ^{( f )} wisdom in ^{( g )} will worship, and humility, and ^{( h )} neglecting of the body; not in any honour to the ^{( i )} satisfying of the flesh.

^{( 24 )} The taking away of an objection. These things have a good appearance, because men by this means seem to worship God with a good mind, and humble themselves, and neglect the body, which the most part of men curiously pamper and cherish. But yet nonetheless the things themselves are of no value, for they do not pertain to the things that are spiritual and everlasting, but to the nourishment of the flesh.

^{( f )} Which seem indeed to be some exquisite thing, and such wise devices as though they came from heaven.

^{( g )} From here sprang the works of supererogation, as the papists call them, that is to say, works that form a reserve fund of merit that can be drawn on in favour of sinners, as though men performed more than is commanded them: which was the beginning and the very ground upon which monk's merits were brought in.

^{( h )} A graphic description of monasticism.

^{( i )} Seeing they stand in meat and drink, in which the kingdom of God does not stand.

Commentary -- Verse Range Notes

TSK Synopsis: Col 2:1-23

1 Paul still exhorts them to be constant in Christ;

8 to beware of philosophy, and vain traditions;

18 worshipping of angels;

20 and legal ceremonies, which are ended in Christ.

MHCC: Col 2:18-23

It looked like humility to apply to angels, as if men were conscious of their unworthiness to speak directly to God. But it is not warrantable; it is taking that honour which is due to Christ only, and giving it to a creature. There really was pride in this seeming humility. Those who worship angels, disclaim Christ, who is the only Mediator between God and man. It is an insult to Christ, who is the Head of the church, to use any intercessors but him. When men let go their hold of Christ, they catch at what will stand them in no stead. The body of Christ is a growing body. And true believers cannot live in the fashions of the world. True wisdom is, to keep close to the appointments of the gospel; in entire subjection to Christ, who is the only Head of his church. Self-imposed sufferings and fastings, might have a show of uncommon spirituality and willingness for suffering, but this was not " in any honour" to God. The whole tended, in a wrong manner, to satisfy the carnal mind, by gratifying self-will, self-wisdom, self-righteousness, and contempt of others. The things being such as carry not with them so much as the show of wisdom; or so faint a show that they do the soul no good, and provide not for the satisfying of the flesh. What the Lord has left indifferent, let us regard as such, and leave others to the like freedom; and remembering the passing nature of earthly things, let us seek to glorify God in the use of them.

Matthew Henry: Col 2:16-23

The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse.

I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, etc., Col 2:16. Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. 14 that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage. "And this the rather because these things were shadows of things to come (Col 2:17), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance.

II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, Col 2:18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation, - the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind - pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, Col 2:19. They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead. - From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance. - With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase. - That you may be filled with all the fulness of God, Eph 3:19. See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph 4:15, Eph 4:16.

III. He takes occasion hence to warn them again: " Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? Col 2:20. If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not, "Col 2:21, Col 2:22. Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, etc., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men. - Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal 5:1. And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph 2:15. 3. Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.

Barclay: Col 2:16-23

This passage has certain basic Gnostic ideas intertwined all through it. In it Paul is warning the Colossians not to adopt certain Gnostic practices, on the grounds that to do so would be not progress but rather retrogression in the faith. Behind it lie four Gnostic practices.

(i) There is Gnostic asceticism (Col 2:16and Col 2:21). There is the teaching which involves a whole host of regulations about what can and can not be eaten and drunk. In other words there is a return to all the food laws of the Jews, with their lists of things clean and unclean. As we have seen, the Gnostics considered all matter to be essentially evil. If matter is evil, then the body is evil. If the body is evil, two opposite conclusions may be drawn. (a) If the body is essentially evil, it does not matter what we do with it. Being evil it can be used or abused in any way, and it makes no difference. (b) If the body is evil, it must be kept down; it must be beaten and starved and its every impulse chained down. That is to say, Gnosticism could issue either in complete immorality or in rigid asceticism. It is the rigid asceticism with which Paul is dealing here.

In effect he says, "Have nothing to do with people who identify religion with laws about what you may or may not eat or drink." Jesus himself had said that it made no difference what a man ate or drank (Mat 15:10-20; Mar 7:14-23). Peter had to learn to cease to talk about clean and unclean foods (Ac 10 ). Paul uses an almost crude phrase which repeats in different words what Jesus had already said. He says, "These things perish as they are used" (Col 2:22). He means exactly what Jesus did when he said that food and drink are eaten and digested, and then excreted from the body, and flushed away down the drain (Mat 15:17; Mar 7:19). Food and drink are so unimportant that they are destined for decay as soon as they are eaten. The Gnostics wished to make religion a thing of regulations about eating and drinking; and there are still those who are more concerned with rules about food than about the charity of the gospel.

(ii) There is the Gnostic and the Jewish observation of days (Col 2:16). They observed yearly feasts and monthly new moons and weekly sabbaths. They drew out lists of days which specially belonged to God, on which certain things must be done and certain things must not be done. They identified religion with ritual.

Paul's criticism of this stress on days is quite clear and logical. He says, "You have been rescued from all this tyranny of legal rules. Why do you want to enslave yourself all over again? Why do you want to go back to Jewish legalism and abandon Christian freedom?" The spirit which makes Christianity a thing of regulations is by no means dead yet.

(iii) There are the Gnostic special visions. The King James Version in Col 2:18speaks of the false teacher "intruding into those things which he hath not seen." That is a mistranslation. The correct translation should be "making a parade of the things which he has seen." The Gnostic prided himself upon special visions of secret things which were not open to the eyes of ordinary men and women. No one will deny the visions of the mystics, but there is always danger when a man begins to think that he has attained a height of holiness which enables him to see what common men--as he calls them--cannot see; and the danger is that men will so often see, not what God sends them, but what they want to see.

(iv) There is the worship of angels (Col 2:18, Col 2:20). As we have seen, the Jews had a highly-developed doctrine of angels and the Gnostics believed in all kinds of intermediaries. They worshipped these, while the Christian knows that worship must be kept for God and for Jesus Christ.

Paul makes four criticisms of all this.

(i) He says that this kind of thing is only a shadow of truth; the real truth is in Christ (Col 2:17). That is to say, a religion which is founded on eating and drinking certain kinds of food and drink and abstaining from others, a religion which is founded on Sabbath observance and the like, is only a shadow of real religion; real religion is fellowship with Christ.

(ii) He says that there is such a thing as a false humility (Col 2:18, Col 2:23). When they talked of the worship of angels, both the Gnostics and the Jews would have justified it by saying that God is so great and high and holy that we can never have direct access to him and must be content to pray to the angels. But the great truth that Christianity preaches is, in fact, exactly that the way to God is open to the humblest and the simplest person.

(iii) He says that this can lead to sinful pride (Col 2:18, Col 2:23). The man who is meticulous in his observance of special days, who keeps all the food laws and who practises ascetic abstinence is in very grave danger of thinking himself specially good and of looking down on other people. And it is a basic truth of Christianity that no man who thinks himself good is really good, least of all the man who thinks himself better than other people.

(iv) He says that this is a return to unchristian slavery instead of Christian freedom (Col 2:20) and that in any event, it does not free a man from fleshly lusts but only keeps them on the leash (Col 2:23). Christian freedom comes not from restraining desires by rules and regulations but from the death of evil desires and the springing to life of good desires by virtue of Christ being in the Christian and the Christian in Christ.

Constable: Col 2:1-23

III. WARNINGS AGAINST THE PHILOSOPHIES OF MEN ch. 2

"The believer who masters this chapter is not likely to be led astray by some alluring and enticing new-and-improved brand of Christianity.'"⁹⁵

Constable: Col 2:16-23

C. The false doctrines of men 2:16-23

Having revealed what believers have in Christ, Paul next pointed out the errors of the false teachers more specifically to help his readers identify and reject their instruction.

"Sad to say, there are many Christians who actually believe that some person, religious system, or discipline can add something to their spiritual experience. But they already have everything they ever will need in the person and work of Jesus Christ."¹²⁷

2:16-17 The false teachers were encouraging the Colossians to place their Christian freedom under their control. They wanted to limit it by prohibiting certain perfectly legitimate activities. The five items mentioned in verse 16 were all part of Judaism. Therefore it is very probable that the legalistic false teachers were to some extent Jewish (i.e., advocating obedience to the Law of Moses for justification and sanctification).

"The believing Gentiles in Colossae never were under the Law of Moses since that Law was given only to Israel (Rom. 9:4). It seems strange that, now that they were Christians, they would want to submit themselves to Jewish legalism!"¹²⁸

The dietary and festival observances were as shadows of Christ.

They were ". . . a dim outline, a sketch of an object in contrast with the object itself. . . . The offerings were reflections of the one genuine saving offering at the cross, the priesthood was a foreshadowing of the priestly ministry of Christ, and the kings of Israel faintly suggested the coming King of kings and Lord of lords. The new age, then, is not the extension of Judaism; rather, Judaism was a mere shadow of the present age projected into the past."¹²⁹

When Christ came, He explained that the Mosaic Law was no longer binding (e.g., Mark 7:18-19; Luke 16:16; cf. John 1:17; Acts 10:12; Rom. 7:6; 10:4; 14:17; 1 Cor. 8:8; 2 Cor. 3:6-11; Gal. 3:19, 23; 4:9-11; 5:1; Heb. 7:12; 9:10). This failure of the false teachers really amounted to a failure to appreciate Christ.

"The new religion [Christianity] is too free and exuberant to be trained down to times and seasons' like its tame and rudimental predecessor [Judaism]. Its feast is daily, for every day is holy; its moon never wanes, and its serene tranquillity is an unbroken Sabbath."¹³⁰

2:18-19 A second error was mysticism. Whereas Colossian legalism (vv. 16-17) was primarily Jewish in origin, Colossian mysticism (vv. 18-19) seems to have been mainly gnostic and pagan. Paul's readers were in danger of becoming diverted as they ran the Christian race and not staying on the track. Thus they could lose the prize that God will give those who run the race well (cf. 2 Tim. 4:7-8). "Self-abasement" is the practice of denying oneself with the idea that this will gain merit with God. Specifically fasting is in view.

The false teachers also advocated the worship of angels probably with the idea that they were the proper mediators of prayer and worship to God. Similarly many Roman Catholics so regard dead Christians, whom they have labeled "saints." The basis of such claims was personal experience, not revelation from God.

Some translators added "visions" (v. 18) to give the idea of some superior experience. However the contrast intended is between humanly generated ideas and divine revelation. Such ideas gave those who had them a false sense of pride. Rather Christians should get our direction from Christ by divine revelation and enjoy growth that He brings to pass rather than growth that is not genuine. The "joints and ligaments" probably refer to believers in Christ's body of which He is the Head (cf. 1:18; Eph. 4:7-16).¹³¹

"Precedent for this approach to spirituality in Judaism [that Paul was countering in this epistle] is seen in a movement that came to be known as Merkabah mysticism.' The Merkabah refers to Ezekiel 1 and the throne chariot of God that Ezekiel saw. This teaching spoke of days of fasting to prepare for a journey to the heavens to see God and have a vision of Him and His angelic host in worship (Philo, Die Somniis 1.33-37; De Vita Mosis 2.67-70; 1QH 6:13; 1 Enoch 14:8-25; 2 Baruch 21:7-10; Apocalypse of Abraham 9:1-10; 19:1-9; Ascension of Isaiah 7:37; 8:17; 9:28, 31, 33). One could withdraw and eventually go directly into God's presence. Thus this false teaching emphasized the humility of ascetic practice, visions, the rigors of devotion, treating the body harshly, and rules about what should not be eaten or what days should be observed (2:16-23). All this activity was aimed to help prepare individuals for the experience that took them beyond what Jesus had already provided, so they could see God and His angels in heaven."¹³²

2:20-23 In these verses Paul developed the third error he already alluded to, namely asceticism. The ascetic practices ("elementary principles," stoicheai, v. 8) he referred to seem to have been extensions of Mosaic Law. "If" (v. 20) could read "Since." It is a first class condition in Greek that in this case is a condition true to reality. Christians "died" to merely human ordinances of Judaism and gnosticism at conversion (cf. Rom. 6:1-4; 7:1-6; 2 Cor. 5:14; Gal. 2:19). Nevertheless it is possible to put oneself under these and live like unbelievers in the world. The false teachers were in effect forcing the Colossians to live by the world system by placing ascetic requirements on them. The specific decrees cited as examples (v. 21) have to do with food, but these are only representative of many such laws. These laws are inadequate for three reasons. The things prohibited perish through normal usage, the laws are of human origin, and they do not solve the real problem, namely the desires of the flesh.

"There is only one thing that will put the collar on the neck of the animal within us, and that is the power of the indwelling Christ."¹³³

The emphases of these false teachers are still with us today. The first is "higher" knowledge (Gnosticism). The second is the observance of laws to win God's love (legalism). The third is the belief that beings other than Christ must mediate between people and God (mysticism). The fourth is the practice of abstaining from things to earn merit with God (asceticism).

"When we make Jesus Christ and the Christian revelation only part of a total religious system or philosophy, we cease to give Him the preeminence. When we strive for spiritual perfection' or spiritual fullness' by means of formulas, disciplines, or rituals, we go backward instead of forward. Christian believers must beware of mixing their Christian faith with such alluring things as yoga, transcendental meditation, Oriental mysticism, and the like. We must also beware of deeper life' teachers who offer a system for victory and fullness that bypasses devotion to Jesus Christ. In all things, He must have the preeminence!"¹³⁴

College: Col 2:1-23

COLOSSIANS 2

B. WARNING AGAINST BEING DECEIVED (2:1-5)

¹ I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally. ² My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, ³ in whom are hidden all the treasures of wisdom and knowledge. ⁴ I tell you this so that no one may deceive you by fine-sounding arguments. ⁵ For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is.

2:1 I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally.

Though he had not seen the Colossians or the Laodiceans, Paul did not wish this to be a disadvantage. So he describes his struggles for them. He uses the noun form ("how great a struggle I have") of the verb agτnizomai found in the previous verse. The struggle was no doubt the preaching of Christ, here especially as teaching, admonition (1:28), and encouragement toward fuller understanding (2:2). The battle against the threatened inroads of heresy could be part of the specific struggle here.

The reference to Laodicea may indicate that the heresy threatened them as well (cf. 4:13,16). "All who have not met me personally" might refer to others in the Lycus Valley (Hierapolis, 4:13?). If it is understood generally as "any one, anywhere" it would weaken the personal appeal of these words.

2:2 My purpose is that they may be encouraged in heart and united in love,

Paul continues to apply themes to his readers in specific ways which he has previously noted in a general way. "United in love" is a call to the virtue which binds "all together" (3:14) and which was inspired by God's love for them (3:12). Thus we see the contrast of the unitive love in Christ with the divisive effects of the false teaching. Another interpretation of "united" sees the word as referring to instructions. Then the reference would be to Paul's teaching method.

so that they may have the full riches of complete understanding,

"Understanding" (suvnesi" , synesis ) echoes the prayer of 1:9. This fullness (here plhroforiva , plηrophoria , "full assurance") had been addressed in 1:15-20, and awaits further amplification in 2:9-15. When this had been grasped, the emptiness of the heresy would be evident. This understanding would be personal, through being in relationship with Christ. Paul was certainly going beyond mere cognition here.

in order that they may know the mystery of God, namely, Christ,

The last of the verse is confusing in the original Greek. It is, literally, "the mystery of God, Christ." The NIV seems to catch the viewpoint most widely held and most closely conformed to the context. On "mystery" see the notes on 1:26.

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Christ is a treasury whence understanding derives its riches. "Hidden" (ajpovkrufoi , apokryphoi ) could not mean inaccessible, for then the text would be senseless, and would contradict 1:26. Rather, it refers to the place the treasures were stored. Others may claim to find the treasure elsewhere, but "all" indicates the futility of their quest. Any other so-called treasure was incomparable to Christ.

It has been observed that Paul uses typical Jewish terminology in this verse, as some feel was the case in 1:15-18. Thus it is suggested he may be confuting the Jewish element of the heresy (cf. vv. 16f) by using its own language.

2:4 I tell you this so that no one may deceive you

Paul comes at last to a direct warning. His foundation has been so well laid no reader would want to be beguiled. The strength of the appeal here can be appreciated by reviewing all that the letter has said previously about Christ. And the verses to come will make it stronger yet.

by fine-sounding arguments.

"Fine-sounding" (piqanologiva , pithanologia ) was a term used in philosophic discussions for arguments that lacked certainty. Weed suggests a meaning like the modern "fast talk." It had to do with persuasive speech, directed the wrong way. But it did sound good, which made it dangerous.

2:5 For though I am absent from you in body, I am present with you in spirit

Paul, away, knew danger lurked. Though he complimented them with the words "orderly" and "firm," it was never too early to warn about an impending problem. Indeed it would seem that the problem was in some way present but that the church had not yet been affected negatively. Their stability gave Paul good ground on which to rest his exhortations. Their case demonstrates that there is no better defense against heresy than a proper understanding of Christ, both in thought and action.

and delight to see how orderly you are and how firm your faith in Christ is.

"How orderly you are" is rendered "your morale" in the NRSV. In some usages "order" (tavxi" , taxis ) and "firmness" (sterevwma , sterηoma ) referred to military ranks lined up solidly before the enemy. It is debated whether Paul had this image in mind here. It does not affect the basic meaning of the passage, however.

VI. RECEIVING CHRIST AS LORD (2:6-15)

A. CONTINUE IN CHRIST: DON'T BE DECEIVED! (2:6-8)

⁶ So then, just as you received Christ Jesus as Lord, continue to live in him, ⁷ rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

⁸ See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

2:6 So then, just as you received Christ Jesus as Lord, continue to live in him,

Verses 6 and 7 are transitional, catching up ideas Paul has set forth previously, preparatory to his climactic depiction of the blessedness of life in Christ and his assault on the heresy. On Christ and his relationship to men see 1:10,15-20,23 and 27. The reception of Christ may refer to Epaphras' original evangelistic work. The reference to the Lordship of Christ derives its impact from 1:15-20. "Continue to live," in imperative form (peripatei'te , peripateite , lit. "walk"), reaffirms "orderly" and "firm" of verse 5. How could the Colossians contemplate not living "in him," given all Paul had said?

2:7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

Four participles are used by Paul to support "continue to live." O'Brien points out that the first three are all passive, indicating what had been done for the Colossians and what they were to retain. The fourth (perisseuvonte" , perisseuontes , "overflowing") describes what they should continue to do. "Rooted" (ejrrizwmevnoi , errizτmenoi ) is perfect tense - a settled condition - while the next three are present - "now and continuing." "Rooted" is agricultural (cf. Eph 3:17). "Built up" (ejpoikodomou'menoi , epoikodomoumenoi ) is architectural (cf. 2 Cor 10:8; 1 Thess 5:11). "Strengthened" (bebaiouvmenoi , bebaioumenoi ) may be a legal term, indicating the guarantee of a contract (cf. 1 Cor 1:8). "The faith" is probably the Christian teaching which they had received, though some hold it to be one's personal faith. "Thankfulness" is the great motivator to Christian behavior, and is a theme often noted in Colossians (1:3,12; 3:15,16,17; and 4:2).

2:8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition

From 2:8 to 3:4 Paul addresses the heresy directly, presenting it in strong contrast to what Christ has done for men. There is no indication the false teachers wished to abandon Christ. For them it was "Christ and . . . ." So Paul demonstrates there could be no "Christ and . . . ," but just "Christ only!"

In this section there are 15 words found only here in the New Testament (of 34 such words in Colossians). There are 21 words in this section that are used less than 5 times in the New Testament (of 64 such words in Colossians). Thus the vocabulary of these verses is not typical of Paul's writings. This may be because he was employing the language of the false teachers to turn it against them in refutation.

Sulagwgevw (sylagτgeτ , "carry off"; NIV "take captive"), one of these unique words, warns them not to be led off as a looter might carry off booty. The "deceivers" of verse 4 are the "looters" here. "Philosophy," though only in this form in the New Testament, was a term widely used in the ancient world, by both Greeks and Jews. It had no inherently bad connotation, and may have been a word used to describe the heresy. Paul modified it by "hollow" and "deceptive," words carrying a powerful condemnation, especially in combination with the other language of this verse. "Tradition" (paravdosi" , paradosis , "giving over") implied something handed down from the past, and often gave an air of respect and authority to its contents. So it was "tradition" (heretical) versus "tradition" (Christian). Paul dubbed the one "human" to carry his point. It was really man's word against God's gospel.

and the basic principles of this world rather than on Christ.

The most troublesome interpretative problem here is determining the meaning of "basic principles" (stoicei'a , stoicheia ). The root meaning of the word was "that which is found in a series." In some usages it referred to "earth, wind, fire and water." It also described the letters of the alphabet, in order; or the principles on which all else was built; or the basic elements of which the world was made. Thus as a reference to basic elements the term could have one of a variety of meanings. The word is also found in Colossians 2:20, and elsewhere in the New Testament in Galatians 4:3, 9; Hebrews 5:12; 2 Peter 3:10,12, but none of the New Testament usages gives a completely clear meaning applicable to this text.

What does stoicheia mean here? O'Brien lists three major lines of interpretation. A first sees stoicheia as principles of religious instruction in the world prior to Christ, as if the heretics were returning to an immature stage of religion. A second considers the meaning to be the elements of the visible material world, and would argue the heresy tried to bind adherents to things of this world. The third, and most widely accepted view today, sees stoicheia as personal spiritual beings who would control access to God (in the heresy). They would be the same as the "powers and authorities" of 2:10,15. In some way, then, the attempt was made to relate to these powers. It is objected that this view does not parallel "human tradition." One study (Wink) has argued that no case of this meaning for the term can be clearly documented before the third century A.D. However this does not prove the term could not have been used that way earlier.

The problem is a puzzling one. Paul was probably quoting the false teachers here. Whatever they meant, Paul's "of this world" with the earlier "human" makes their case a pitiful rival to Christ, as the following verses will powerfully demonstrate.

B. "IN CHRIST" (2:9-12)

⁹ For in Christ all the fullness of the Deity lives in bodily form, ¹⁰ and you have been given fullness in Christ, who is the head over every power and authority. ¹¹ In him you were also circumcised, in the putting off of the sinful nature, ^a not with a circumcision done by the hands of men but with the circumcision done by Christ, ¹² having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

^a 11 Or the flesh

2:9 For in Christ all the fullness of the Deity lives in bodily form,

The heretics did not attack faith in Christ, but failed to recognize the real meaning and implications of that faith. This Paul now sets forth. This verse repeats the Christ hymn (1:19) with the addition of "bodily." "In Christ" is literally "in him." "Fullness" (plhvrwma , plηrτma ) can mean that Christ was God in every sense save for the necessary bounds of human limitation. Melick says "Jesus is every bit God." Or, in this context it may primarily indicate the complete working of God to bring salvation. "Deity" is from a Greek term (qeovth" , theotηs ) only here in the New Testament, and indicates the very nature of God.

The problematic part of this verse concerns the meaning of "dwells bodily." Many conjectures have been offered. We believe it refers to the incarnation. Since "dwells" is in the present tense it indicates the risen Christ is still the fullness of deity as savior, as he was upon earth. The significance of the incarnation continues.

Since Christ is the fullness, then the benefits of God's saving grace are to be found nowhere else. The next verse moves on to this point.

2:10 and you have been given fullness in Christ,

In a remarkable parallel the fullness motif continues. Christians have fullness in Christ. The meaning would need to be understood in a way appropriate to the situation and need, since it obviously could not be fullness in exactly the same sense as with Christ. "Fullness" here would certainly mean forgiveness, life, and victory over any hostile powers, as verses 13-15 indicate. It no doubt means even more than that, quite beyond human comprehension (cf. John 1:16). Fullness once again underlines the all-sufficiency of Christ.

who is the head over every power and authority.

On power and authority see 1:16f and 2:15. As Christ was head of the church (1:18), he is head of all entities. He will determine their destiny, and ultimately they cannot resist his headship.

2:11 In him you were also circumcised,

Fullness is described by a number of terms in verses 11-13. In traveling from fullness to baptism Paul passed through circumcision. Why this image? Some suggest the heretics had a circumcision requirement (cf. other aspects of Judaism in v. 16). This was unlikely since Paul said nothing about it, compared to letters like Galatians where his concern was raised so high.

in the putting off of the sinful nature,

As the NIV understands the passage the removal of sin by Christ is compared to the removal of the male foreskin in circumcision. Perhaps an intermediate parallel would be the removal of the garments at baptism. Then in the baptismal burial there would be the death to sin, followed by the resurrection to new life. Baptism was the instrument of sin's removal, though certainly the immersion in water, per se , did not save. Paul gave a spiritual sense to circumcision also in Romans 2:28 and Philippians 3:3. This usage has Old Testament antecedents (Deuteronomy 10:16; 30:6; Jeremiah 4:4). Circumcision implies a divine ordinance (Gen 17:9-14) and the "new" circumcision indicates a new stage in God's dealing with men. The covenant sign for Israel, newly interpreted, has now become appropriate as a covenant sign for all men. Yet we should not push Paul's words beyond his intent. The fact that circumcision was administered to infants cannot be taken to argue for infant baptism. That would introduce a conclusion beyond the intent of the Apostle's argument. Not only does the verse describe the removal of sin, it is an indirect exhortation to live a life free of sin. Further, the circumcision image may say that this was the way the body of flesh was put off, rather than by asceticism.

not with a circumcision done by the hands of men but with the circumcision done by Christ,

An alternative, and we believe less likely, interpretation has been offered. Christ is the subject and the circumcision was his circumcision. This view relies partly on a parallel with 1:22, and indicates Christ's death as well. "Putting off the sinful nature" which in the NIV is an interpretive translation, is given the literal meaning of putting off "the flesh." This is taken to refer to the death of Christ. On this view, then, verse 12 completes the progression through burial and resurrection. Objectors point out that this is a bizarre way of referring to Christ's death, contrasted to the clarity of 1:22, and that there is no specific reference to Christ's death as in 1:22 ("Christ's" in the NIV is "his" in Greek). Also the language would seem to diminish the importance of the resurrection, since Christ was still in his body then. Further, the thrust of these verses was blessings to Christians.

We can sum the context as follows. In Christ is God's fullness bodily. In the church, Christ's body, Christians find fullness. This fullness involves putting off the body of flesh (sin).

2:12 having been buried with him in baptism and raised with him through your faith

In Romans 6:1-4 (the only other passage using language similar to this) baptism is specifically connected with death. Here death is not mentioned, but is clearly implied by "buried," since only corpses are buried. But the greater stress in this verse is on resurrection. Though the final resurrection of the body was to come (3:4), there is no contradiction here to that. The two fit smoothly into the one system, if the nature of each is known. Between the two stands the call to faithful service which fills the New Testament, and the danger of apostasy (cf. 1 Cor 10:1-13).

in the power of God, who raised him from the dead.

Normally the power of God refers to that which is given by God to the Christian. Here it is what the Christian believes, but probably also implies the further power of God that characterized Christian experience. It would be a risk to volunteer to die unless there were hope of resurrection. Note the paradox here with verse 10 - "fullness." In Christ is fullness in death.

This text is pivotal in the book. Throughout readers are called to a deeper understanding and practice of the commitment they have made to Christ. It is clear that they all had been baptized, and that it was at that point the transition from death to life was made. This is not to imply water or works salvation, nor to discount faith, but to say that this act, symbolic of what happened to Christ, was a "rite of passage" from the old life to the new. As one author has noted, in baptism God chose to make something happen. Otherwise Paul's words make no sense. Baptism is like the neck of the hourglass, through which the sand must pass to go from one end to the other.

C. DEATH TO LIFE (2:13-15)

¹³ When you were dead in your sins and in the uncircumcision of your sinful nature, ^a God made you alive with Christ. He forgave us all our sins, ¹⁴ having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. ¹⁵ And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross. ^b

^a 13 Or your flesh ^b 15 Or them in him

2:13 When you were dead in your sins and in the uncircumcision of your sinful nature,

Paul describes their pre-baptism life, and repeats the images of the two previous verses. Death (by implication) with Christ (from v. 12) delivers from death in sin. In other words, death is inevitable, but one could choose one's death (in sin or to sin). "Uncircumcised" picks up verse 11. Here it seems to have two senses; as Gentiles, and as unredeemed persons, with the latter the more significant. The Greek term rendered "sins" (paraptwvmata , paraptτmata ) is not the usual word (it literally means "false step") but there seems no difference in significance.

God made you alive with Christ.

Dead men cannot bring themselves to life, nor could those dead in sin achieve their own forgiveness. The "sheer grace" of God pictured here is an effective counter to any requirements the false teachers suggested were necessary for salvation. Forgiveness is finally specified in the last part of the verse, though implied throughout the paragraph.

He forgave us all our sins,

Because of the style of verses 13c-15, with the large number of uncharacteristically Pauline words, some think they may be a confession of faith from the life of the church which Paul has employed here to suit his purposes.

2:14 having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross.

God has taken away sin by Jesus' death on the cross. Both the debt and the document recording it were destroyed. Note how Paul emphasizes this with "canceled," "take it away," and "nailed." Thus we have obliteration, deportation and nailing, which may bear some relation to the charges against Christ, or to Jesus' body itself as it was nailed to the cross. But what is the meaning of "written code" and "regulations" which Paul (perhaps from a church confession) used here? And why did Paul choose this way of making his point? It may have been a specific refutation dealing with the Jewish regulations of verse 16, as well as with the "regulations" of verse 20.

"Written code" comes from a word (ceirovgrafon , cheirographon ) meaning, literally, "handwriting." It meant a document designating an obligation. The idea of a divine accounting of man's debts was familiar to the Judaism of the day. To what did it refer? We consider the most likely view to be any code of conduct under which a man stood, but which he could not keep. For the Jew this would be the Law of Moses (Gal 3:10,12). For Gentiles it would be the moral law, however understood (cf. Rom 2:12-15). The code of conduct, not perfectly obeyed, would have penalties. Ultimately the failure would be failure to obey God. Thus one was locked into condemnation, save for grace (v. 13, and cf. Gal 3:24f; Rom 3:21ff). Now Christians were free from the condemnation of the document, though not free from responsibility (cf. 3:1-4).

2:15 And having disarmed the powers and authorities, he made a public spectacle of them,

Another consequence or blessing of Christ's death and resurrection was making the "powers and authorities" into a "spectacle." Paul had already asserted that they owed their origin to Christ (1:16) and that he was their head (2:10).

Two interpretive problems occur here, concerning first, the subject of the verse, and second, the meaning of the word translated "disarmed" (from ajpekduvw , apekduτ ). Is God or Christ the subject here? The natural sense seems to be God, going back to verse 13, "God made you alive." God, then, disarmed and humiliated the powers and authorities, but did it through Christ.

triumphing over them by the cross.

The view that Christ was the subject is interwoven with the meaning of "disarmed." Those arguing this position say the subject changed to Christ in verse 14. The verb "disarmed" is in the middle voice, picturing the subject acting on or for himself. Thus it is held that Christ divested himself of the "powers" by his death, and the last part of the verse is translated "in him" to support this. "By the cross" of the NIV is an interpretive translation of the Greek, which can be rendered "in it," and legitimately refer to the cross.

The view that Christ is the subject goes against the natural sense of the passage. The middle voice can also be translated as active. Further there is no indication that Christ had to divest himself of the powers and authorities, though one might see them as having the power to cause his death.

However understood, the powers that led Jesus to death were vanquished by their very deed and the subsequent resurrection. Now, humiliated and powerless, they were publicly displayed as victims. The image is of the captives in a triumphal return procession of soldiers.

VII. WARNINGS AGAINST THE HERESY (2:16-23)

A. DON'T LOSE THE PRIZE! (2:16-19)

¹⁶ Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. ¹⁷ These are a shadow of the things that were to come; the reality, however, is found in Christ. ¹⁸ Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. ¹⁹ He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

2:16 Therefore do not let anyone judge you by what you eat or drink,

The "philosophy" of 2:8 is now described, though to the modern reader much still remains unclear. The Colossians could no doubt "fill in the gaps" by their understanding of their local situation. It is difficult to meld the elements described in verses 16-23 into a coherent whole. It would seem there was no intent to deny Christ, but rather to "add" to faith in him. The best antidote to this, as Paul has so powerfully demonstrated to this point, was to truly understand Christ and his work. We cannot fully know just what specific perception the false teachers had of Christ.

Paul tells the Colossians not to worry about judgment or disqualification (v. 18) from the heretics, who would judge by the "basic principles" of verse 20 (see discussion on 2:8). To submit to the regulations would be to submit to the wrong powers.

It is assumed that the heretics forbade food and drink, and required the observance of holy days. These items appear at first to be aspects of Judaism, and one might suspect the same problem that plagued the Galatian churches - the attempt to bind the Law of Moses on Gentiles. "Drink," however, creates a problem, since there were no Jewish prohibitions at this point (Lev 10:9; 11:34,36 and Num 6:3 were special cases). Thus some have suggested these were non-Jewish ascetic regulations (cf. vv. 21,23), perhaps practiced to prepare for divine revelation (worship of angels - v. 18?) or for some other reason. Lohse notes, for example, that ancients could abstain from meat to achieve purity. Cf. also 1 Timothy 4:3.

or with regard to a religious festival, a New Moon celebration or a Sabbath day.

The festivals, celebrations and sabbaths (v. 17) seem to refer to annual, monthly and weekly Jewish observances. Paul does not condemn their observance per se , but does argue against them as prompted by the stoicei'a ( stoicheia , v. 20) and as items necessary for salvation. He makes this clear in verse 17. It appears from the present verse that a strange mixture of Jewish and pagan elements characterized the "philosophy" Paul was combatting. One provocative view suggests that the heretics held that supernatural powers stood behind the seasonal changes which the festivals, etc., celebrated. However, it is hard to think Paul would be silent about it if that were the case.

2:17 These are a shadow of the things that were to come; the reality, however, is found in Christ.

"Shadow" depicts a transitory thing, but it did relate to what would come. Thus it would seem that the holy days, at least, were Jewish (cf. Heb 8:5, 10:1). But the old foretold the new. "Reality" translates sw'ma (sτma ), the usual word for body. But the sτma was Christ himself. It is possible both Paul and the heretics agreed the items of verse 16 were shadows. They would differ, presumably, regarding the identity of the "reality."

2:18 Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize.

In a difficult section of the book this verse is the most difficult. A comparison of English translations indicates something of the problems. And even when the Greek has been translated the question of its meaning remains. In our discussion we rely heavily on O'Brien, who in turn discusses the view of Francis in detail (F.O. Francis, "Humility and Angelic Worship in 2:18," in Conflict at Colossae ).

The verse opens in Greek with Paul's warning about disqualification. It would appear the heretics maintained an air of superiority toward others (humility notwithstanding). But to follow their practices would keep one from the prize, as the NIV renders it. However, "for the prize" is not in the Greek, so the NIV again translates interpretively. In following Christ there could be no disqualification, since he embodied total reality. Another way of seeing this verse would be to translate "condemn" or "judge" (as in v. 16) instead of "disqualify," with the sense that the heretics condemned those who did not share in their practices.

The expression "false humility" is actually only the word for "humility" (tapeinofrosuvnh , tapeinophrosynη ), and is the same term that describes a virtue in 3:12. Given the context, and "puffs up" later in the verse, "false" may be an appropriate addition, and the idea is found in other translations than the NIV. It could describe the zeal and submissiveness with which the adherents practiced the heretical activities. Another possibility is suggested by Francis, who cites parallels to instances where the term indicated fasts and other sorts of self-denial (as in v. 21) which were believed to enhance visions of "heavenly mysteries." This view does make a logical connection with verses 20-23.

"Worship of angels" is generally understood as the praise directed to beings less than God. But Francis suggests the Greek is to be understood as the worship which angels themselves performed (subjective genitive) and he supports this from Jewish (nonbiblical) literature. The meaning, then, would be an exalted experience in which the practitioners would either observe or participate in the angelic worship of God. This would be some type of visionary experience.

Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions.

The next expression in Greek is the most difficult in the verse. The NIV has "goes into great detail about what he has seen," and the NRSV has "dwelling on visions." The literal translation is "which he has seen upon entering," and the problematic word is that translated "entering." The word ejmbateuvw (embateuτ ) can be rendered "to set foot upon," "enter," "come into possession of," or "enter into a subject" (with the idea of investigation). Numerous interpretations of the meaning have been offered. Dibelius understood it as paralleling the rites of the mystery religions, but this view lacks corroborative evidence from elsewhere in Colossians. Others think it refers to investigating what was seen in a vision. Francis thinks the "seen" was the mental vision of the angels worshiping God, and that the "entering" was the worshipers coming into the heavenly realm and the worship taking place there through that vision. Despite the difficulties the verse refers to a mystical, esoteric spiritual experience, probably available only to a few, which doubtless made those who experienced it convinced they were of a higher level of relationship to God. To them salvation through Christ was not enough. They had to be saved by this mysterious "more."

Whatever their estimates of themselves and their experiences, Paul delivered a telling blow when he told them they were puffed up with idle notions, and that their mental state, rather than being deeply in tune with things divine, was really "unspiritual." The Greek tou' nooÉ" th'" sarkov" (tou noφs tηs sarkos ) is literally "mind of the flesh," and a fleshly mind often refers to that which is opposed to God (cf. Rom 8:5f). They may have felt themselves exalted and "super-spiritual." In reality they were most conceited and unspiritual. What a devastating judgment, the more so when considered over against their self-estimate!

2:19 He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

Perhaps one could argue that the additional activities described in verses 16-18 did not destroy discipleship to Christ. Paul dispelled that notion. It was an "either/or," not a "both/ and." In describing Christ as Head, source of unity and nourishment and avenue of divinely produced growth, Paul painted, by contrast, a miserable picture of the heretics. They had no relation to Christ, despite any claims they may have made. They had no divine source of nourishment ("supported"; from ejpicorhgevw , epichorηgeτ , "supply/furnish") or unity ("held together"; from sumbibavzw , symbibazτ , the same verb as "united" in 2:2). They were spiritually starved, despite their claims, and divisive. Since they were cut off from nourishment, they did not have the possibility of growth. They were stunted, and whatever they might have considered growth was not growth at all. These "puffed up" people were pathetic creatures indeed, claiming burgeoning health when actually suffering starvation.

B. SHUN WORLDLY RULES! (2:20-23)

²⁰ Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: ²¹"Do not handle! Do not taste! Do not touch!"? ²² These are all destined to perish with use, because they are based on human commands and teachings. ²³ Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.

2:20 Since you died with Christ to the basic principles of this world,

Not only had the heretics lost connection with the head, those truly in Christ had died to such "basic principles." Death with Christ was accomplished in baptism (v. 12, and cf. Rom 6:1-4). The heretics were not living out the consequences of their baptism. On "basic principles" cf. the discussion at 2:8. The understanding of this text depends on how the term is interpreted; whether it means spiritual powers or the elements of worldly life apart from Christ. If the latter, Paul may have meant that the appearance of spiritual excellence in the heresy was really a disguised form of the old life, before Christ. Perhaps this was because human will and desire were placed ahead of submission of Christ.

why, as though you still belonged to it, do you submit to its rules:

"Rules" (a form of dogmativzw , dogmatizτ ) is from the Greek root translated "regulations" in verse 14. Though not involving immoral behavior, they did involve an implicit denial that Christ's sacrifice was sufficient for salvation.

2:21 "Do not handle! Do not taste! Do not touch!"?

The NIV places these three absolute prohibitions in quotation marks, implying, correctly we think, that Paul was quoting the false teachers. These rules probably had to do with eating and drinking, as in verse 16, though it is hard to see the exact meaning of not handling or touching. Some scholars suggest a progression in the terms here, from the broadest to the narrowest meaning. ("Don't do this . . . don't even do this.") This attractive suggestion is difficult to support from the Greek, however. Some suppose there may have been subregulations under these headings. Salvation to the heretics was related to physical contact and diet. As indicated in the notes at verse 16, these prohibitions may have been intended to make possible the experience described in verse 18.

2:22 These are all destined to perish with use, because they are based on human commands and teachings.

Two criticisms are made by Paul in this verse. The first was the perishability of the material things which the heretics gave such importance, and the second was that the rules were of human origin, not divine. One's relation to God did not depend on whether one used or abstained from food and drink. Elsewhere Paul said no food was unclean in itself (Rom 14:14; 1 Cor 8:8; 10:25f; 1 Tim 4:3). The heretics rested their spiritual welfare on a material, not a spiritual, foundation. Material things were as important to them in one way as greed was to sinners in another way. In both cases the material world dictated their actions (cf. Titus 1:13-15).

2:23 Such regulations indeed

"Such regulations" is added in the NIV. This verse is very difficult in the Greek, which leads to quite opposite translations. The NIV indicates the heretical practices were valueless to restrain "sensual indulgence." Others suggest a reading which would indicate that all these things did was to gratify the flesh. In neither case is the translation smooth. Theologically both possibilities are true. External prohibitions alone did not produce godliness - it was a matter of the heart. On the other hand a religion concerned with taboos could also have the effect of indicating that all that mattered was dealing with fleshly appetites. In both cases the inner dimension of the faith would be ignored (contrast "set your hearts" in 3:1).

Another issue of interpretation is determining which language quoted the heretics and which was Paul's. Though not affecting the overall meaning of the verse, knowing this would assist in knowing when the language was straightforward, and when it had an implied criticism.

have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body,

The "appearance of wisdom" echoes "fine sounding" of verse four. Here the translation is an interpretation of the literal "which is a word having wisdom." The NIV assumes these words were a criticism, not a quotation of the heretics. All treasures of wisdom are found in Christ (2:3). "Self-imposed worship" is translated differently in various versions. It is literally "will worship" (ejqeloqrhskiva , ethelothrηskia ). It has been suggested this was the term used by the devotees of the heresy to indicate their free choice of the cult. Other meanings are also possible. "False" is interpolated, as in verse 18, since the Greek has only the word rendered "humility" (tapeinofrosuvnh , tapeinophrosynη ). "Harsh treatment" probably refers to the prohibitions of verses 16 and 21, and may indicate other ascetic practices not enumerated by Paul.

but they lack any value in restraining sensual indulgence.

The last of the verse is literally "not in a certain value toward satisfying the flesh." Because it is unclear it has led some (as NIV) to indicate the regulations were ineffectual; and others argue it means that the heresy only served to gratify the flesh.

As an alternative, making the heresy pale by comparison, Paul offers 3:1-4.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Col 2:21

THE FUNCTION OF THE LAW

Some may wonder whether using the Law in evangelism produces legalism. When the Law is used to show a sinner that sin is " exceedingly sinful"—that nothing can commend him to God—he clings to the cross knowing that he is saved by grace and grace alone. This knowledge gives the Christian the understanding that even after a lifetime of good works, fasting, praying, seeking the lost, etc., his " works" don’t commend him to God— he is still saved by grace and grace alone.

However, when the Law isn’t used before the cross, and a sinner simply makes a " decision for Christ," he comes with a lack of understanding about the true nature of sin. After his commitment, he thinks that his good works, his fasting, praying, evangelism, etc., commend him to God. He is the one who thinks that what he eats, what he wears, and what he does become relevant to his salvation. He is the one who is liable to say " touch not, taste not, handle not"—the one who becomes " legalistic." Using the Law in evangelism before the cross liberates a new convert from legalism.

Introduction / Outline

Robertson: Colossians (Book Introduction)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Book Introduction)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Outline)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Book Introduction)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 2 (Chapter Introduction)

Overview

Col 2:1, Paul still exhorts them to be constant in Christ; Col 2:8, to beware of philosophy, and vain traditions; Col 2:18, worshipping of angels; Col 2:20, and legal ceremonies, which are ended in Christ.

Poole: Colossians 2 (Chapter Introduction)

CHAPTER 2

MHCC: Colossians (Book Introduction)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 2 (Chapter Introduction)

(Col 2:1-7) The apostle expresses his love to, and joy in believers.

(Col 2:8-17) He cautions against the errors of heathen philosophy; also against Jewish traditions, and rites which had been fulfilled in Christ.

(Col 2:18-23) Against worshipping angels; and against legal ordinances.

Matthew Henry: Colossians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 2 (Chapter Introduction)

I. The apostle expresses concern for the Colossians (Col 2:1-3). II. He repeats it again (Col 2:5). III. He cautions them against false teachers among the Jews (Col 2:4, Col 2:6, Col 2:7), and against the Gentile philosophy (Col 2:8-12). IV. He represents the privileges of Christians (Col 2:13-15). And, V. Concludes with a caution against the judaizing teachers, and those who would introduce the worship of angels (Col 2:16-23).

Barclay: Colossians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 2 (Chapter Introduction)

Love's Struggle (Col_2:1)

(I) The Marks Of The Faithful Church (Col_2:2-7)

(Ii) The Marks Of The Faithful Church (Col_2:2-7 Continued)

Additions To Christ (Col_2:8-23)

2:8-23 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world, and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism, and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. God made you alive with him, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins, and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame, and, through the Cross, led them captive in his triumphal train. Let no one take you to task in matters of food or drink, or with regard to yearly festivals and monthly new moons and weekly sabbaths. These are only the shadow of things to come; the real substance belongs to Christ. Let no one rob you of your prize by walking in ostentatious humility in the worship of angels, making a parade of the things he has seen, vainly inflated with pride because he is dominated by his sinful human nature and not holding fast to the head, from whom the whole body, supplied and held together by the joints and muscles, increases with the increase which only God can give. If you died with Christ to the elements of this world, why do you continue to submit yourselves to their rules and regulations, as if you were still living in a world without God? "Handle not! Taste not! Touch not!" are their slogans. These are rules which are humanly taught and humanly imposed, and they are rules which deal with things which are destined for decay as soon as they are used. These things have a reputation for wisdom, with their self-imposed devotion and their flaunting humility and their stern treatment of the body, but they have no kind of value in remedying the indulgence of sinful human nature.

There can be no doubt that for us this is one of the most difficult passages Paul ever wrote. For those who heard or read it for the first time it would be crystal clear. The trouble is that it is packed from beginning to end with allusions to the false teaching which was threatening to wreck the Colossian Church. We do not know precisely what that teaching was. Therefore the allusions are obscure and we can only guess. But every sentence and every phrase would go straight home to the minds and the hearts of the Colossians. It is so difficult that we propose to treat it in a slightly different way from our usual practice. We have set it out as a whole, in what is more of a paraphrase than a translation. We will take out its leading ideas, for it is possible to see the main lines of the false teaching which was troubling Colosse; and then, after we have looked at it as a whole, we shall examine it in more detail in shorter sections. One thing clear is that the false teacher swished the Colossians to accept what can only be called additions to Christ. They were teaching that Jesus Christ himself is not sufficient; that he was not unique; that he was one among many manifestations of God; and that it was necessary to know and to serve other divine powers in addition to him. We can distinguish five additions to Christ which these false teachers wished to make. (i) They wished to teach men an additional philosophy (Col_2:8). As they saw it, the simple truth preached by Jesus and preserved in the gospel was not enough. It had to be filled out by an elaborate system of pseudo-philosophical thought which was far too difficult for the simple and which only the intellectual could understand. (ii) They wished men to accept a system of astrology (Col_2:8). As we shall see, there is a doubt about the meaning but we think it most likely that the elements of the world were the elemental spirits of the universe, especially of the stars and the planets. It was the teaching of these false teachers that men were still under these influences and needed a special knowledge, beyond that which Jesus could give, to be liberated from them. (iii) They wished to impose circumcision on Christians (Col_2:11). Faith was not enough; circumcision had to be added. A badge in the flesh was to take the place of, or at least be an addition to, an attitude of the heart. (iv) They wished to lay down ascetic, rules and regulations (Col_2:16; Col_2:20-23). They wished to introduce all kinds of rules and regulations about what a man might eat and drink and about what days he must observe as festivals and fasts. All the old Jewish regulations--and more--were to be brought back. (v) They wished to introduce the worship of angels (Col_2:18). They were teaching that Jesus was only one of many intermediaries between God and man and that all these intermediaries must receive their worship. It can be seen that here there is a mixture of Gnosticism and Judaism. The intellectual knowledge and the astrology come direct from Gnosticism; the asceticism and the rules and regulations from Judaism. What happened was this. We have seen that the Gnostics believed that all kinds of special knowledge, beyond the gospel, was needed for salvation. There were Jews who joined forces with the Gnostics and declared that the special knowledge required was none other than the knowledge which Judaism could give. This explains why the teaching of the Colossians' false teachers combined the beliefs of Gnosticism with the practices of Judaism. The one thing certain is that the false teachers taught that Jesus Christ and his teaching and work were not in themselves sufficient for salvation. Let us now take the passage section by section.

Traditions And The Stars (Col_2:8-10)

The Real And The Unreal Circumcision (Col_2:11-12)

Triumphant Forgiveness (Col_2:13-15)

Retrogression (Col_2:16-23)

Constable: Colossians (Book Introduction)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Outline)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

Bibliography

Abbott, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians. International Critical Commentary series. Edinburgh: T. and T. Clark, 1897.

Barclay, William. The Letter to the Philippians, Colossians and Thessalonians. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1963.

Barrett, Michael P. V. "Complete in Christ." Biblical Viewpoint 13:1 (April 1979):27-32.

Baugh, Steven M. "The Poetic Form of Col. 1:15-20." Westminster Theological Journal 47:2 (Fall 1985):227-44.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Beare, F. W. The Epistle to the Colossians. Interpreter"s Bible series. New York: Abingdon, 1955.

Bedale, Stephen. "The Meaning of kephale in the Pauline Epistles." Journal of Theological Studies NS5 (1954):211-15.

Bigg, Charles A. The Messiah of the Apostles. Edinburgh: T & T Clark, 1895.

Bock, Darrell L. "The New Man' as Community in Colossians and Ephesians." In Integrity of Heart, Skillfulness of Hands, pp. 157-67. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Bruce, F. F. "Colossian Problems." Bibliotheca Sacra 141:561 (January-March 1984):3-15; 562 (April-June 1984):99-111; 563 (July-September 1984):195-208; 564 (October-December 1984):291-302.

_____. Commentary on the Epistle to the Colossians in Commentary on the Epistles to the Ephesians and to the Colossians by E. K. Simpson and F. F. Bruce. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

Caird, G. B. Paul's Letters from Prison. New Clarendon Bible series. Oxford: Oxford University Press, 1976.

Carson, Herbert M. The Epistles of Paul to the Colossians and Philemon. Tyndale New Testament Commentaries series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dean, David A. "A Study of the Enthronement of Christ in Acts 2 and 3." Th.M. thesis, Dallas Theological Seminary, 1992.

Deissmann, Adolph. Bible Studies. Translated by A. Grieve. Edinburgh: T. & T. Clark, 1901.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S. v. "Colossians, Epistle to the," by L. W. Grensted.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S. v. "Colossians, Epistle to the," by J. O. F. Murray.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dunn, James D. G. The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Eadie, John. Commentary on the Epistle to the Colossians. Classic Commentary Library series. N.c.: Richard Griffin and Co., 1856; reprint ed., Grand Rapids: Zondervan Publishing House, 1957.

Ellicott, Charles J. A Critical and Grammatical Commentary on St. Paul's Epistles to the Philippians, Colossians, and to Philemon. Andover, Mass.: Warren F. Draper, 1876.

Ellis, E. Earle. "The Epistle to the Colossians." In Wycliffe Bible Commentary, pp. 1333-46. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Fiddes, Paul S. "Woman's Head Is Man' A Doctrinal Reflection upon a Pauline Text." Baptist Quarterly 31:8 (October 1986):370-83.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Geisler, Normal L. "Beware of Philosophy: A Warning to Biblical Scholars." Journal of the Evangelical Theological Society 42:1 (March 1999):3-19.

_____. "Colossians." In Bible Knowledge Commentary: New Testament, pp. 667-86. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Perfect in Wisdom. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Haik, Paul S. Complete in Christ. Moody Manna series. Chicago: Moody Bible Institute, 1965.

Helyer, Larry L. "Arius Revisited: The Firstborn Over All Creation (Col 1:15)." Journal of the Evangelical Theological Society 31:1 (March 1988):59-67.

_____. "Colossians 1:15-20: Pre-Pauline or Pauline?" Journal of the Evangelical Theological Society 26:2 (June 1983):167-79.

_____. "Cosmic Christology and Col 1:15-20." Journal of the Evangelical Theological Society 37:2 (June 1994):235-46.

_____. "Recent Research on Col 1:15-20 (1980-1990)." Grace Theological Journal 12:1 (1992):51-67.

Hendricksen, William. New Testament Commentary: Exposition of Philippians and Exposition of Colossians and Philemon. Reprint ed. Grand Rapids: Baker Book House, 1979.

Herzog, William R., II. "The Household Duty' Passages: Apostolic Traditions and Contemporary Concerns." Foundations 24:3 (July-September 1981):204-15.

Hiebert, D. Edmond. "Epiphras, Man of Prayer." Bibliotheca Sacra 136:541 (January-March 1979):54-64.

_____. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hinson, E. Glenn. "The Christian Household in Colossians 3:18--4:1." Review and Expositor 70:4 (Fall 1973):495-506.

House, H. Wayne. "The Christian Life according to Colossians." Bibliotheca Sacra 151:604 (October-December 1994):440-54.

_____. "The Doctrine of Christ in Colossians." Bibliotheca Sacra 149:594 (April-June 1992):180-92.

_____. "The Doctrine of Salvation in Colossians." Biblitheca Sacra 151:603 (July-September 1994):325-38.

_____. "Heresies in the Colossian Church." Bibliotheca Sacra 149:593 (January-March 1992):45-59.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S. v. "Colossians, Epistle to the," by Alfred Ely Day.

Ironside, Harry A. Lectures on the Epistle to the Colossians. Reprint ed. New York: Loizeaux Brothers, 1945.

Johnson, S. Lewis, Jr. "Studies in the Epistle to the Colossians." Bibliotheca Sacra 118:470 (July-September 1961):239-50; 472 (October-December 1961):334-46; 119:473 (January-March 1962):12-19; 474 (April-June 1962);139-49; 475 (July-September 1962):227-37; 476 (October-December 1962):302-11; 120:477 (January-March 1963):13-23; 478 (April-June 1963):109-16; 479 (July-September 1963):205-13; 121:481 (January-March 1964):22-33; 482 (April-June 1964) 107-16; 484 (October-December 1964):311-20.

Kent, Homer A., Jr. Treasures of Wisdom. Grand Rapids: Baker Book House, 1978.

Kuist, Howard Tillman. "Zest for Prayer." Theology Today 11 (1954):48-52.

Lamp, Jeffrey S. "Wisdom in Col 1:15-20: Contribution and Significance." Journal of the Evangelical Theological Society 41:1 (March 1998):45-53.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians--Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lees, Harrington C. St. Paul's Friends. London: Religious Tract Society, 1918.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. Reprint ed. London: Macmillan and Co., 1892.

Lincoln, William. Lectures on the Epistles to the Colossians. Kilmarnock, Scotland: John Ritchie, n. d.

Maclaren, Alexander. "The Epistles of St. Paul to the Colossians and Philemon." In Expositor's Bible. 11th edition. Edited by W. Robertson Nicoll. London: Hodder and Stoughton, 1903.

Martin, Ralph P. Colossians and Philemon. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973.

Matzat, Don. Christ-Esteem. Eugene: Harvest House Publishers, 1990.

McLean, John A. "Did Jesus Correct the Disciples' View of the Kingdom?" Bibliotheca Sacra 151:602 (April-June 1994):215-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosher, David L. "St. Paul and Philosophy." Crux 8:1 (November 1970):3-9.

Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon. Cambridge Greek Testament Commentary series. Reprint ed. Cambridge: University Press, 1962.

_____. An Idiom-Book of New Testament Greek. 2nd ed. Cambridge: University Press, 1963.

Moule, Handley C. G. Colossian Studies. New York: Hodder and Stoughton, 1898.

Mullins, T. Y. "The Thanksgivings of Philemon and Colossians." New Testament Studies 30 (1984):288-93.

Nielsen, Charles M. "The Status of Paul and His Letters in Colossians." Perspectives in Religious Studies 12:2 (Summer 1985):103-22.

O'Brien, P. T. "Col. 1:20 and the Reconciliation of all Things." Reformed Theological Review 33:2 (May-August 1974):45-53.

_____. Colossians, Philemon. Word Biblical Commentary series. Waco: Word Books, 1982.

_____. Introductory Thanksgivings in the Letters of Paul. Novum Testamentum Supplement 49. Leiden: Brill, 1977.

O'Neill, J. C. "The Source of the Christology in Colossians." New Testament Studies 26:1 (October 1979):87-100.

The Oxford Classical Dictionary. Edited by N. G. L. Hammond and H. H. Scullard. Oxford: Clarendon Press, 1970.

Pollard, T. E. "Colossians 1.12-20: a Reconsideration," New Testament Studies 27:4 (July 1981):572-75.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, J. Armitage. St. Paul's Epistle to the Ephesians. London: Macmillan and Co., 1903.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, N.J.: Loizeaux Brothers, 1953.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. Dispensationalism. Chicago: Moody Press, 1995.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

Schrage, W. The Ethics of the New Testament. Philadelphia: Fortress Press, and Edinburgh: T. & T. Clark, 1988.

Scott, E. F. The Epistles of Paul to the Colossians, to Philemon and to the Ephesians. New Testament Commentary series. Edited by James Moffatt. London: Hodder and Stoughton, 1930.

Stewart, James S. A Man in Christ. 1935. London: Hodder and Stoughton, 1964.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "The Greek Use of eikon," by Hermann Kleinknecht.

Thomas, W. H. Griffith. Christ Pre-Eminent. Chicago: Moody Press, 1923.

von den Doel, Anthonie. "Submission in the New Testament." Brethren Life and Thought 31:2 (Spring 1986):121-25.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Vaughan, Curtis. "Colossians." In Ephesians--Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Walvoord, John F. "Biblical Kingdoms Compared and Contrasted." In Issues in Dispensationalism, pp. 75-91. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkin, Bob. "Is Continuing in the Faith a Condition of Eternal Life?" Grace Evangelical Society News 6:3 (March 1991):2.

Witmer, John A. "The Man with Two Countries." Bibliotheca Sacra 133:532 (October-December 1976):338-49.

Yates, Roy. "Colossians and Gnosis." Journal for the Study of the New Testament 27 (June 1986):49-68.

Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

====================

Gill: Colossians (Book Introduction)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 2 (Chapter Introduction)

INTRODUCTION TO COLOSSIANS 2

In this chapter the apostle expresses his great concern for the Colossians, and others he had never seen; exhorts them to constancy in the faith of Christ; warns them of false teachers, and their tenets; takes notice of various blessings and privileges they had by Christ, and cautions against several superstitions and corruptions, which were obtaining among the churches of Christ: in Col 2:1 the apostle declares the conflict he had for the persons he writes to, and for others, though they had never seen him, which he was desirous they might be acquainted with; partly for the comfort of their hearts, their cement in love, and the improvement of their knowledge of divine things, the treasures of which are in Christ, Col 2:2, and partly that they might not be deceived by the enticing words of the false teachers, Col 2:4, and should his absence and distance from them be objected to his professed concern and affection for them, he answers, that notwithstanding that, he was present with them in spirit, and had a discerning of their faith and order, and the steadfastness thereof, with pleasure, Col 2:5, wherefore he exhorts them to perseverance in the faith of Christ, and to an abounding: in it, Col 2:6, and to take heed of being hurt by the vain philosophy and traditions of the Jews, but to keep close to Christ, and the truths of his Gospel, seeing all fulness is in him, and they were full in him, who is over all, and superior to all, and therefore had no need to have recourse unto, and hearken to any other, Col 2:9, nor did they need any Jewish ordinances, particularly circumcision, since they were partakers of another and better circumcision in Christ; and besides, were buried in baptism with him; and even though they had been dead in sin, and in their fleshly uncircumcision, yet they were alive, quickened with Christ, and had the forgiveness of all their sins for his sake; who had freed them from the ceremonial law, and had rid them of all their former lords and masters, and had brought them into the liberty of the Gospel, Col 2:11, wherefore he concludes, by way of exhortation and advice, first with respect to Jewish ceremonies, not to suffer them to be imposed upon them, or to regard the censures of men for the non-observance of them, since these were but shadows, of which Christ is the substance, Col 2:16, and next with respect to the worship of angels, under a notion of humility, some were for introducing; who are described as bold intruders, vain, proud, and conceited persons, and as not holding the head Christ, to whom the body the church is joined, and by whom it is nourished and increased, Col 2:18, and seeing now they that are Christ's are dead with him to the ceremonial law, and that dead to them, the apostle argues that they should not be subject to the ordinances, commands, and doctrines of men; some of which he instances in, as if they were still under the rudiments of the world; and the rather, since these things had no true wisdom in them, only a show of it, and were no other than will worship and superstition, and lay in a negligence of the body, and were dishonourable and unsatisfying, Col 2:20.

College: Colossians (Book Introduction)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Outline)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV