Text -- Colossians 2:9-23 (NET)

2:9 For in him all the fullness of deity lives in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised– not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead. 2:13 And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. 2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days– 2:17 these are only the shadow of the things to come, but the reality is Christ! 2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. 2:19 He has not held fast to the head from whom the whole body, supported and knit together through its ligaments and sinews, grows with a growth that is from God. 2:20 If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world? 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 2:9

For in him dwelleth all the fulness of the Godhead bodily ( hoti en autōi katoikei pān to plērōma tēs theotētos sōmatikōs ).

In this sentence, given as the reason (hoti , because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very essence of God, from theos , deitas ) and not to be confused with theiotes in Rom 1:20 (from theios , the quality of God, divinitas ), here only in N.T. as theiotēs only in Rom 1:20. The distinction is observed in Lucian and Plutarch. Theiotēs occurs in the papyri and inscriptions. Paul here asserts that "all the plērōma of the Godhead,"not just certain aspects, dwells in Christ and in bodily form (sōmatikōs , late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phi 2:9-11), "the body of his glory"(tōi sōmati tēs doxēs ). The fulness of the God-head was in Christ before the Incarnation (Joh 1:1, Joh 1:18; Phi 2:6), during the Incarnation (Joh 1:14, Joh 1:18; 1Jo 1:1-3). It was the Son of God who came in the likeness of men (Phi 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

Robertson: Col 2:10

Ye are made full ( este peplērōmenoi ).

Periphrastic perfect passive indicative of plēroō , but only one predicate, not two. Christ is our fulness of which we all partake (Joh 1:16; Eph 1:23) and our goal is to be made full of God in Christ (Eph 3:19). "In Christ they find the satisfaction of every spiritual want"(Peake).

Robertson: Col 2:10

The head ( hē kaphalē ).

There is no other place for Christ. He is first (Col 1:18) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.

Robertson: Col 2:11

Ye were also circumcised ( kai perietmēthēte ).

First aorist passive indicative of peritemnō , to circumcise. But used here as a metaphor in a spiritual sense as in Rom 2:29 "the circumcision of the heart."

Robertson: Col 2:11

Not made with hands ( acheiropoiētōi ).

This late and rare negative compound verbal occurs only in the N.T. (Mar 14:58; 2Co 5:1; Col 2:11) by merely adding a privative to the old verbal cheiropoiētos (Act 7:48; Eph 2:11), possibly first in Mar 14:58 where both words occur concerning the temple. In 2Co 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine.

Robertson: Col 2:11

In the putting off ( en tēi apekdusei ).

As if an old garment (the fleshly body). From apekduomai (Col 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (apo , ek ), "a resource available for and generally used by any real thinker writing Greek"(Moulton and Milligan, Vocabulary ). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it.

Robertson: Col 2:11

Of Christ ( tou Christou ).

Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

Robertson: Col 2:12

Having been buried with him in baptism ( suntaphentes autōi en tōi baptismati ).

Second aorist passive participle of sunthaptō , old word, in N.T. only here and Rom 6:4, followed by associative instrumental case (autōi ). Thayer’ s Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins."Yes, and for all future sins also. This word gives Paul’ s vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him"(en hōi kai sunēgerthēte ). "In which baptism"(baptismati , he means). First aorist passive indicative of sunegeirō , late and rare verb (Plutarch for waking up together), in lxx, in N.T. only in Col 2:12; Col 3:1; Eph 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ’ s own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham’ s faith (Rom 4:10-12). Cf. Gal 3:27. Baptism gives a picture of the change already wrought in the heart "through faith"(dia tēs pisteōs ).

Robertson: Col 2:12

In the working of God ( tēs energeias tou theou ).

Objective genitive after pisteōs . See note on Col 1:29 for energeia . God had power to raise Christ from the dead (tou egeirantos , first aorist active participle of egeirō , the fact here stated) and he has power (energy) to give us new life in Christ by faith.

Robertson: Col 2:13

And you ( kai humas ).

Emphatic position, object of the verb sunezōopoiēsen (did he quicken) and repeated (second humās ). You Gentiles as he explains.

Robertson: Col 2:13

Being dead through your trespasses ( nekrous ontas tois paraptōmasin ).

Moral death, of course, as in Rom 6:11; Eph 2:1, Eph 2:5. Correct text does not have en , but even so paraptōmasin (from parapiptō , to fall beside or to lapse, Heb 6:6), a lapse or misstep as in Mat 6:14; Rom 5:15-18; Gal 6:1, can be still in the locative, though the instrumental makes good sense also.

Robertson: Col 2:13

And the uncircumcision of your flesh ( kai tēi akroboustiāi tēs sarkos humōn ).

"Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol"(Abbott). Clearly so, "the uncircumcision"used merely in a metaphorical sense.

Robertson: Col 2:13

Did he quicken together with him ( sunezōopoiēsen sun autōi ).

First aorist active indicative of the double compound verb sunzōopoieō , to make alive (zōos , poieō ) with (sun , repeated also with autōi , associative instrumental), found only here and in Eph 2:5, apparently coined by Paul for this passage. Probably theos (God) is the subject because expressly so stated in Eph 2:4. and because demanded by sun autōi here referring to Christ. This can be true even if Christ be the subject of ērken in Col 2:14.

Robertson: Col 2:13

Having forgiven us ( charisamenos hēmin ).

First aorist middle participle of charizomai , common verb from charis (favour, grace). Dative of the person common as in Col 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent.

Robertson: Col 2:14

Having blotted out ( exaleipsas ).

And so "cancelled."First aorist active participle of old verb exaleiphō , to rub out, wipe off, erase. In N.T. only in Act 3:19 (lxx); Rev 3:5; Col 2:14. Here the word explains charisamenos and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C).

Robertson: Col 2:14

The bond written in ordinances that was against us ( to kath' hēmōn cheirographon tois dogmasin ).

The late compound cheirographon (cheir , hand, graphō ) is very common in the papyri for a certificate of debt or bond, many of the original cheirographa (handwriting, "chirography"). See Deissmann, Bible Studies , p. 247. The signature made a legal debt or bond as Paul says in Phm 1:18.: "I Paul have written it with mine own hand, I will repay it."Many of the papyri examples have been "crossed out"thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over"(Milligan, N. T. Documents , p. 16). Undoubtedly "the handwriting in decrees"(dogmasin , the Mosaic law, Eph 2:15) was against the Jews (Exo 24:3; Deu 27:14-26) for they accepted it, but the Gentiles also gave moral assent to God’ s law written in their hearts (Rom 2:14.). So Paul says "against us"(kath' hēmōn ) and adds "which was contrary to us"(ho ēn hupenantion hēmin ) because we (neither Jew nor Gentile) could not keep it. Hupenantios is an old double compound adjective (hupo , en , antios ) set over against, only here in N.T. except Heb 10:27 when it is used as a substantive. It is striking that Paul has connected the common word cheirographon for bond or debt with the Cross of Christ (Deissmann, Light, etc. , p. 332).

Robertson: Col 2:14

And he hath taken it out of the way ( kai ērken ek tou mesou ).

Perfect active indicative of airō , old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (airōn ) the sin of the world"(Joh 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of ērken , but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst"(ek tou mesou ). Nailing it to the cross (prosēlōsas auto tōi staurōi ). First aorist active participle of old and common verb prosēloō , to fasten with nails to a thing (with dative staurōi ). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi . The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross"(Peake). Hence the "bond"is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

Robertson: Col 2:15

Having put off from himself ( apekdusamenos ).

Only here and Col 3:9 and one MS. of Josephus (apekdus ). Both apoduō and ekduō occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by apekdusamenos ? What is meant by "the principalities and the powers"(tas archas kai tas exousias )? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil"(American Standard Version) rather than "having put off from himself."In the Cross of Christ God showed his power openly without aid or help of angels.

Robertson: Col 2:15

He made a show of them ( edeigmatisen ).

First aorist active indicative of deigmatizō , late and rare verb from deigma (Jud 1:7), an example, and so to make an example of. Frequent in the papyri though later than paradeigmatizō and in N.T. only here and Mat 1:19 of Joseph’ s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly"(en parrēsiāi ).

Robertson: Col 2:15

Triumphing over them on it ( thriambeusas autous en autōi ).

On the Cross the triumph was won. This late, though common verb in Koiné[28928]š writers (ekthriambeuō in the papyri) occurs only twice in the N.T., once "to lead in triumph"(2Co 2:14), here to celebrate a triumph (the usual sense). It is derived from thriambos , a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (autous , masculine regarded as personal agencies). Lightfoot adds, applying thriambeusas to Christ: "The convict’ s gibbet is the victor’ s car."It is possible, of course, to take autōi as referring to cheirographon (bond) or even to Christ.

Robertson: Col 2:16

Let no one judge you ( mē tis humas krinetō ).

Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For krinō see note on Mat 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Gal 4:10. Josephus ( Ant. III. 10, 1) expressly explains the "seventh day"as called " sabbata "(plural form as here, an effort to transliterate the Aramaic sabbathah ).

Robertson: Col 2:17

A shadow ( skia ).

Old word, opposed to substance (sōma , body). In Heb 10:1 skia is distinguished from eikōn (picture), but here from sōma (body, substance). The sōma (body) casts the skia (shadow) and so belongs to Christ (Christou , genitive case).

Robertson: Col 2:18

Rob you of your prize ( katabrabeuetō ).

Late and rare compound (kata , brabeuō , Col 3:15) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke’ s Worterbuch ), here only in the N.T. So here it means to decide or give judgment against. The judge at the games is called brabeus and the prize brabeion (1Co 9:24; Phi 3:14). It is thus parallel to, but stronger than, krinetō in Col 2:16.

Robertson: Col 2:18

By a voluntary humility ( thelōn en tapeinophrosunēi ).

Present active participle of thelō , to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully"somewhat like thelontas in 2Pe 3:5. Others make it a Hebraism from the lxx usage, "finding pleasure in humility."The Revised Version margin has "of his own mere will, by humility."Hort suggested en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like ethelothrēskia in Col 2:23.

Robertson: Col 2:18

And worshipping of the angels ( kai thrēskeiāi tōn aggelōn ).

In Col 3:12 humility (tapeinophrosunēn ) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Col 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ.

Robertson: Col 2:18

Dwelling in the things which he hath seen ( ha heoraken embateuōn ).

Some MSS. have "not,"but not genuine. This verb embateuō (from embatēs , stepping in, going in) has given much trouble. Lightfoot has actually proposed kenembateuōn (a verb that does not exist, though kenembateō does occur) with aiōra , to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay ( Teaching of Paul , pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in"(enebateusen ) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on"these imagined revelations in the mysteries.

Robertson: Col 2:18

Vainly puffed up ( eikēi phusioumenos ).

Present passive participle of phusioō , late and vivid verb from phusa , pair of bellows, in N.T. only here and 1Co 4:6, 1Co 4:18.; 1Co 8:1. Powerful picture of the self-conceit of these bombastic Gnostics.

Robertson: Col 2:19

Not holding fast the Head ( ou kratōn tēn kephalēn ).

Note negative ou , not mē , actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (Col 1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul’ s Christology.

Robertson: Col 2:19

From whom ( ex hou ).

Masculine ablative rather than ex hēs (kephalēs ) because Christ is the Head. He develops the figure of the body of which Christ is Head (Col 1:18, Col 1:24).

Robertson: Col 2:19

Being supplied ( epichorēgoumenon ).

Present passive participle (continuous action) of epichorēgeō , for which interesting verb see already 2Co 9:10; Gal 3:5 and further 2Pe 1:5.

Robertson: Col 2:19

Knit together ( sunbibazomenon ).

Present passive participle also (continuous action) of sunbibazō , for which see note on Col 2:2.

Robertson: Col 2:19

Through the joints ( dia tōn haphōn ).

Late word haphē (from haptō , to fasten together), connections ( junctura and nexus in the Vulgate).

Robertson: Col 2:19

And bonds ( kai sundesmōn ).

Old word from sundeō , to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.

Robertson: Col 2:19

Increaseth with the increase of God ( auxei tēn auxēsin tou theou ).

Cognate accusative (auxēsin ) with the old verb auxei .

Robertson: Col 2:20

If ye died ( ei apethanete ).

Condition of the first class, assumed as true, ei and second aorist active indicative of apothnēskō , to die. He is alluding to the picture of burial in baptism (Col 2:12).

Robertson: Col 2:20

From the rudiments of the world ( apo tōn stoicheiōn tou kosmou ).

See note on Col 2:8.

Robertson: Col 2:20

As though living in the world ( hōs zōntes en kosmōi ).

Concessive use of the participle with hōs . The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah.

Robertson: Col 2:20

Why do ye subject yourselves to ordinances? ( ti dogmatizesthė ).

Late and rare verb (three examples in inscriptions and often in lxx) made from dogma , decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Col 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Col 2:16.).

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 2:9

Fullness

See on Col 1:19.

Vincent: Col 2:9

Godhead ( θεότητος )

Only here in the New Testament. See on Rom 1:20, where θειότης divinity or godhood is used. Appropriate there, because God personally would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging to Christ. So Bengel: " Not the divine attributes, but the divine nature."

Vincent: Col 2:9

Bodily ( σωματικῶς )

In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fullness of the Godhead eternally dwells in Christ. The present tense κατοικεῖ dwelleth , is used like ἐστιν is (the image), Col 1:15, to denote an eternal and essential characteristic of Christ's being. The indwelling of the divine fullness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the fullness of the Godhead dwelt in Him before His incarnation, when He was " in the form of God" (Phi 2:6). The Word in the beginning, was with God and was God (Joh 1:1). It dwelt in Him during His incarnation. It was the Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (Joh 1:14; compare 1Jo 1:1-3). The fullness of the Godhead dwells in His glorified humanity in heaven.

2. The fullness of the Godhead dwells in Him in a bodily way , clothed the body . This means that it dwells in Him as one having a human body. This could not be true of His preincarnate state, when He was " in the form of God," for the human body was taken on by Him in the fullness of time, when " He became in the likeness of men" (Phi 2:7), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.

" O, for a sight, a blissful sight

Of our Almighty Father's throne!

There sits the Savior crowned with light,

Clothed in a body like our own.

" Adoring saints around Him stand,

And thrones and powers before Him fall;

The God shines gracious through the man,

And sheds sweet glories on them all."

Watts

" What a contrast to the human tradition and the rudiments of the world" (Meyer). What a contrast to the spiritual agencies conceived as intermediate between God and men, in each of which the divine fullness was abridged and the divine glory shaded, in proportion to the remoteness from God in successive emanation.

Vincent: Col 2:10

Ye are complete in Him ( ἐστε ἐν αὐτῷ πεπληρωμένοι )

Rev., made full . Compare Joh 1:16; Eph 1:23; Eph 3:19; Eph 4:13. Not, ye are made full in Him , but ye are in Him , made full . In Him dwells the fullness; being in Him, ye are filled. Compare Joh 17:21; Act 17:28.

Vincent: Col 2:11

Not made with hands

Compare Mar 14:58; 2Co 5:1. In allusion to the literal circumcision insisted on by the false teachers.

Vincent: Col 2:11

In the putting off ( ἐν τῇ ἀπεκδύσει )

Only here in the New Testament; and the kindred verb ἀπεκδύομαι to put off only Col 2:15 and Col 3:9. The verb ἐκδύομαι means to strip off from one's self , as clothes or armor; ἐκ out of , having the force of getting out of one's garments. By the addition to the verb of ἀπό from , there is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's self . In the putting off, is in the act or process of . Not by .

Vincent: Col 2:11

The body of the sins of the flesh ( τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς )

Omit of the sins . The body of the flesh (compare on Col 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, " the flesh with its passions and lusts" (Gal 5:24; compare 1Jo 2:16). See on Col 1:24. For the distinction between σῶμα body and σάρξ flesh , see on flesh , Rom 7:5, sec. 3.

Vincent: Col 2:11

In the circumcision of Christ ( ἐν τῇ περιτομῇ τοῦ Χριστοῦ )

The spiritual circumcision effected through Christ. See Eph 2:11; Phi 3:3; Rom 2:29. In , as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside.

Vincent: Col 2:12

Buried ( συνταφέντες )

See on Rom 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc.

Vincent: Col 2:12

In baptism ( ἐν τῷ βαπτίσματι or βαπτισμῷ )

The article, the baptism points to the familiar rite, or may have the force of your .

Vincent: Col 2:12

Wherein also ( ἐν ᾧ καὶ )

Referring to baptism , not to Christ .

Vincent: Col 2:12

Ye were raised with Him ( συνηγέρθητε )

The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried , and with Rom 6:4, which is decisive.

Vincent: Col 2:12

Through the faith of the operation of God

Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1Co 15:3, 1Co 15:4 (note); Rom 10:9; Eph 1:19. Col 2:11, Col 2:12 should be compared with Rom 6:2-6.

Vincent: Col 2:13

Dead ( νεκροὺς )

Morally, as Ephesians 2, Eph 1:5; Rom 6:11. In your sins (ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν in , and the dative is instrumental, through or by . Rev., through your trespasses . See on Mat 6:14.

Vincent: Col 2:13

The uncircumcision of your flesh

That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses . Compare Eph 2:11.

Vincent: Col 2:13

He quickened together ( συνεζωοποίησεν )

Only here and Eph 2:5. Endowed with a new spiritual life, as Col 2:12. This issues in immortal life. Compare Eph 2:6.

Vincent: Col 2:13

Having forgiven us ( χαρισάμενος ἡμῖν )

Freely (χάρις grace , free gift ), as Luk 7:42; 2Co 2:7, 2Co 2:10; Col 3:13. Note the change of pronoun from you to us , believers generally, embracing himself. This change from the second to the first person, or, vice versa , is common in Paul's writings. See Col 1:10-13; Col 3:3, Col 3:4; Eph 2:2, Eph 2:3, Eph 2:13, Eph 2:14; Eph 4:31, Eph 4:32.

Vincent: Col 2:14

Blotting out ( ἐξαλείψας )

See on Act 3:19 : compare Rev 3:5. The simple verb ἀλείφω means to anoint , see on Joh 11:2. Hence to besmear . The compounded preposition ἐξ means completely . The compound verb here is used by Thucydides of whitewashing a wall; 1Ch 29:4, of overlaying walls with gold. The preposition also carries the sense of removal; hence to smear out ; to wipe away .

Vincent: Col 2:14

The handwriting ( τὸ χειρόγραφον )

The A.V. has simply translated according to the composition of the noun, χείρ hand , γράφω to write . Properly an autograph , and specially a note of hand , bond . Compare Tobit 5:3; 9:5. Transcribed, chirographus and chirographon , it appears often in Latin authors, especially in law-books. So Juvenal, of a rascally neighbor, who declares his note of hand void, and the tablets on which it is written as so much useless wood (xvi., 41). Suetonius, of the promise of marriage given by Caligula to Ennia Naevia " under oath and bond" (chirographo , " Caligula," 12).

Vincent: Col 2:14

Of ordinances ( τοῖς δόγμασιν )

See on Luk 2:1. Lit., in ordinances; consisting in , or, as Rev., written in , as suggested by handwriting . As Paul declares this bond to be against us , including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Rom 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Rom 2:12. This law is conceived here as a bond , a bill of debt , standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Eph 2:15.

Vincent: Col 2:14

Which was contrary to us ( ὃ ἦν ὑπεναντίον ἡμῖν )

He has just said which was against us (το καθ ' ἡμῶν ); which stood to our debit, binding us legally. This phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare Rom 4:15; Rom 5:20; 1Co 15:56; Gal 3:23. " Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us" (Maclaren).

Vincent: Col 2:14

Took it out of the way ( αὐτὸ ἦρκεν ἐκ τοῦ μέσου )

Lit., out of the midst .

Vincent: Col 2:14

Nailing it to His cross ( προσηλώσας αὐτὸ τῷ σταυρῷ )

Rev., the cross. The verb occurs nowhere else. The law with its decrees was abolished in Christ's death, as if crucified with Him. It was no longer in the midst , in the foreground, as a debtor's obligation is perpetually before him, embarrassing his whole life. Ignatius: " I perceived that ye were settled in unmovable faith, as if nailed (καθηλωμένους ) upon the cross of our Lord Jesus Christ, both in flesh and spirit" (To Smyrna, 1).

Vincent: Col 2:15

Having spoiled principalities and powers ( ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας )

For the verb spoiled , see on putting off , Col 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deu 33:2; Act 7:53; Heb 2:2; Gal 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Col 1:16; Col 2:10; here, and Col 2:18. God put off from himself , when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Col 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Gal 3:19 sqq.; 2Co 3:12 sqq.; Heb 2:2.

Vincent: Col 2:15

He made a show of them ( ἐδειγμάτισεν )

Only here and Mat 1:19, see note. The compound παραδειγματίζω to expose to public infamy , is found Heb 6:6; and δεῖγμα example , in Jud 1:7. The word is unknown to classical Greek. The meaning here is to make a display of , exhibit . He showed them as subordinate and subject to Christ. Compare especially Heb 1:1-14 throughout, where many points of contact with the first two chapters of this epistle will be found.

Vincent: Col 2:15

Openly ( ἐν παῤῥησίᾳ )

Or boldly . See on Phm 1:8. Not publicly , but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world.

Vincent: Col 2:15

Triumphing over them ( θραιμβεύσας αὐτοὺς )

See on 2Co 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph , there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels " do His commandments and hearken unto the voice of His word." But while I hold to that explanation in 2 Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2 Corinthians, the captives rejoice in the triumph. Compare Rev 19:11. Our knowledge of the word θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition.

Vincent: Col 2:15

In it ( ἐν αὐτῷ )

The cross. Many expositors, however, render in Him , Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from Col 2:5 to Col 2:14; Christ , four times; in Him , four; in whom , two; with Him , three. In it is necessary only if the subject of the sentence is Christ ; but the very awkward change of subject from God ( quickened us together , Col 2:13) is quite unnecessary. God is the subject throughout.

Vincent: Col 2:16

Therefore

Conclusion from the canceling of the bond. The allusions which follow (Col 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Col 2:9-15; excessive ritualism, asceticism, and angelic mediation.

Vincent: Col 2:16

Judge ( κρινέτω )

Sit in judgment.

Vincent: Col 2:16

Meat - drink ( βρώσει - πόσει )

Properly, eating , drinking , as 1Co 8:4; but the nouns are also used for that which is eaten or drunk, as Joh 4:32 (see note); Joh 6:27, Joh 6:55; Rom 14:17. For the subject-matter compare Rom 14:17; 1Co 8:8; Heb 9:10, and note on Mar 7:19. The Mosaic law contained very few provisions concerning drinks. See Lev 10:9; Lev 11:34, Lev 11:36; Num 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food.

Vincent: Col 2:16

In respect ( ἐν μέρει )

See on 2Co 3:10. Lit., in the division or category .

Vincent: Col 2:16

Holyday ( ἑορτῆς )

Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.

Vincent: Col 2:16

New moon ( νουμηνίας )

Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, Isa 1:13; Eze 46:1. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is sanctified , and the day was declared new moon .

Vincent: Col 2:16

Sabbath days ( σαββάτων )

The weekly festivals. Rev., correctly, day , the plural being used for the singular. See on Luk 4:31; see on Act 20:7. The plural is only once used in the New Testament of more than a single day (Act 17:2). The same enumeration of sacred seasons occurs 1Ch 23:31; 2Ch 2:4; 2Ch 31:3; Eze 45:17; Hos 2:11.

Vincent: Col 2:17

Which are

Explanatory. Seeing they are. Referring to all the particulars of Col 2:16.

Vincent: Col 2:17

Shadow of things to come

Shadow , not sketch or outline , as is shown by body following. The Mosaic ritual system was to the great verities of the Gospel what the shadow is to the man, a mere general type or resemblance.

Vincent: Col 2:17

The body is Christ's

The substance belongs to the Christian economy. It is derived from Christ, and can be realized only through union with Him.

Vincent: Col 2:18

Beguile of reward ( καταβραβευέτω )

Only here in the New Testament. From κατά against , βραβεύω to act as a judge or umpire . Hence to decide against one, or to declare him unworthy of the prize . Bishop Lightfoot's rendering rob you of your prize , adopted by Rev., omits the judicial idea, which, however, I think must be retained, in continuation of the idea of judgment in Col 2:16, " let no man judge," etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim .

Vincent: Col 2:18

In a voluntary humility ( θέλων ἐν ταπεινοφροσύνῃ )

Render delighting in humility . This rendering is well supported by Septuagint usage. See 1Sa 18:22; 2Sa 15:26; 1Ki 10:9; 2Ch 9:8. It falls in, in the regular participial series, with the other declarations as to the vain conceit of the teachers; signifying not their purpose or their wish to deprive the Christians of their reward, but their vain enthusiasm for their false doctrine, and their conceited self-complacency which prompted them to sit as judges. The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt to approach God otherwise than indirectly: in its assumption that humanity, debased by the contact with matter, must reach after God through successive grades of intermediate beings. For humility , see on Mat 11:29.

Vincent: Col 2:18

Worship of angels ( θρησκείᾳ )

See on religious , Jam 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Act 26:5; Jam 1:27.

Vincent: Col 2:18

Intruding ( ἐμβατεύων )

Rev., dwelling in . Only here in the New Testament. It is used in three senses: 1. To step in or upon , thence to haunt or frequent . So Aeschylus: " A certain island which Pan frequents on its beach" (" Persae," 449). 2. To invade . So in Apocrypha, 1 Macc. 12:25; 13:20; 14:31; 15:40. 3. To enter into for examination ; to investigate or discuss a subject. So 2 Macc. 2:30, and so Philo, who compares truth-seekers to well-diggers. Patristic writers use it of searching the heart, and of investigating divine mysteries. Byzantine lexicographers explain it by ζητέω to seek ; ἐξερευνάω to track out ; σκοπέω to consider . In this last sense the word is probably used here of the false teachers who professed to see heavenly truth in visions, and to investigate and discuss philosophically the revelation they had received.

Vincent: Col 2:18

Which he hath not seen

Not must be omitted: which he imagines or professes that he has seen in vision. Ironical. " If, as we may easily imagine, these pretenders were accustomed to say with an imposing and mysterious air, 'I have seen, ah! I have seen,' - in relating alleged visions of heavenly things, the Colossians would understand the reference well enough" (Findlay).

Vincent: Col 2:18

Vainly puffed up ( εἰκὴ φυσιούμενος )

Vainly characterizes the emptiness of such pretension; puffed up , the swelling intellectual pride of those who make it. See on 1Co 4:6; and compare 1Co 8:1. The humility is thus characterized as affected, and the teachers as charlatans.

Vincent: Col 2:18

By his fleshly mind ( ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ )

Lit., by the mind of his flesh . The intellectual faculty in its moral aspects as determined by the fleshly, sinful nature. See on Rom 8:23. Compare Rom 7:22-25; Rom 8:7. The teachers boasted that they were guided by the higher reason . Paul describes their higher reason as carnal .

Vincent: Col 2:19

Holding the head ( κρατῶν τὴν κεφαλήν )

Holding by or fast , as commonly in the New Testament. Compare Sophocles: " If thou art to rule (ἄρξεις ) this land, even as thou holdest it (κρατεῖς " Oedipus Tyrannus," 54). The head , Christ as contrasted with the angelic mediators.

Vincent: Col 2:19

From whom ( ἐξ οὗ )

Fixing the personal reference of the head to Christ. Compare Eph 4:16.

Vincent: Col 2:19

By joints and bands ( διὰ τῶν ἁφῶν καὶ συνδέσμων )

Joints (ἁφῶν ) only here and Eph 4:16. The word means primarily touching , and is used in classical Greek of the touch upon harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact , but the relations between the adjacent parts. The actual connection is expressed by bands or ligaments .

Vincent: Col 2:19

Ministered ( ἐπιχορηγουμένον )

See on add , 2Pe 1:5. Rev., supplied .

Vincent: Col 2:19

Knit together

See on Col 2:2. " The discoveries of modern physiology have invested the apostle's language with far greater distinctness and force than it can have worn to his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on the image of the relations between the body and the head. At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing, on the interruption of continuity, all these add to the completeness and life of the image" (Lightfoot).

Vincent: Col 2:20

Ye be dead ( ἀπεθάνετε )

Rev., more correctly, ye died ; the aorist tense indicating a definite event. Paul uses the word died in many different relations, expressing that with which death dissolves the connection. Thus, died unto sin , unto self , unto the law , unto the world .

Vincent: Col 2:20

Rudiments of the world

Elementary teachings and practices the peculiar sphere of which is the world. World (κόσμου ) has its ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God. See on Joh 1:9.

Vincent: Col 2:20

Are ye subject to ordinances ( δογματίζεσθε )

Only here in the New Testament. Rev., subject yourselves . Better passive, as emphasizing spiritual bondage. Why do ye submit to be dictated to? See on 1Co 1:22, where the imperious attitude of the Jews appears in their demanding credentials of the Gospel as sole possessors of the truth. The ordinances include both those of the law and of philosophy.

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 2:9

Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19. But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Col 1:19.

Wesley: Col 2:9

Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.

Wesley: Col 2:10

Who believe.

Wesley: Col 2:10

Joh 1:16. Christ is filled with God, and ye are filled with Christ. And ye are filled by him. The fulness of Christ overflows his church, Psa 133:3. He is originally full. We are filled by him with wisdom and holiness.

Wesley: Col 2:10

Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.

Wesley: Col 2:11

Ye have received the spiritual blessings typified of old by circumcision.

Wesley: Col 2:11

By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature.

Wesley: Col 2:11

By that spiritual circumcision which Christ works in your heart.

Wesley: Col 2:12

The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb 10:22. But no stress is laid on the age of the baptized, or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution.

Wesley: Col 2:12

From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.

Wesley: Col 2:13

Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections.

Wesley: Col 2:13

God the Father.

Wesley: Col 2:13

Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.

Wesley: Col 2:14

in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life.

Wesley: Col 2:14

Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us. This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.

Wesley: Col 2:15

The evil angels, of their usurped dominion.

Wesley: Col 2:15

God the Father.

Wesley: Col 2:15

Before all the hosts of hell and heaven.

Wesley: Col 2:15

By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.

Wesley: Col 2:16

Seeing these things are so.

Wesley: Col 2:16

That is, regard none who judge you.

Wesley: Col 2:16

For not observing the ceremonial law in these or any other particulars. Or in respect of a yearly feast, the new moon, or the weekly Jewish sabbaths.

Wesley: Col 2:17

Which are but a lifeless shadow; but the body, the substance, is of Christ.

Wesley: Col 2:18

Out of pretended humility, they worshipped angels, as not daring to apply immediately to God. Yet this really sprung from their being puffed up: (the constant forerunner of a fall, Pro 16:18) so far was it from being an instance of true humility.

Wesley: Col 2:19

He does not hold Christ, who does not trust in him alone. All the members are nourished by faith, and knit together by love and mutual sympathy.

Wesley: Col 2:20

The inference begun, Col 2:16; is continued. A new inference follows, Col 3:1.

Wesley: Col 2:20

That is, If ye are dead with Christ, and so freed from them, why receive ye ordinances - Which Christ hath not enjoined, from which he hath made you free.

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 2:9

"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c.

JFB: Col 2:9

(Col 1:19; Joh 14:10).

JFB: Col 2:9

The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.

JFB: Col 2:9

Not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Joh 1:14, Joh 1:18). Believers, by union with Him, partake of His fulness of the divine nature (Joh 1:16; 2Pe 1:4; see on Eph 3:19).

JFB: Col 2:10

And therefore; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) filled full" of all that you need (Joh 1:16). Believers receive of the divine unction which flows down from their Divine Head and High Priest (Psa 133:2). He is full of the "fulness" itself; we, filled from Him. Paul implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream of. Christ is "the Head of all rule and authority" (so the Greek), Eph 1:10; He, therefore, alone, not these subject "authorities" also, is to be adored (Col 2:18).

JFB: Col 2:11

Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it.

JFB: Col 2:11

Rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mar 14:58; Heb 9:11; compare Dan 2:45).

JFB: Col 2:11

Rather as Greek, "in your putting off"; as an old garment (Eph 4:22); alluding to the putting off the foreskin in circumcision.

JFB: Col 2:11

The oldest manuscripts read, "the body of the flesh," omitting "of the sins," that is, "the body," of which the prominent feature is fleshiness (compare Rom 8:13, where "flesh" and "the body" mutually correspond). This fleshly body, in its sinful aspect, is put off in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the foreskin only was put off; in Christian regeneration "the body of the flesh" is spiritually put off, at least it is so in its ideal conception, however imperfectly believers realize that ideal.

JFB: Col 2:11

Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep the whole law, is imputed to believers for justification; and union with whom, in all His vicarious obedience, including HIS CIRCUMCISION, is the source of our sanctification. ALFORD makes it explanatory of the previous, "a circumcision made without hands," namely, "the circumcision brought about by your union with Christ." The former view seems to me better to accord with Col 2:12; Col 3:1, Col 3:3-4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, namely, His death, resurrection, and appearing in glory. Nothing was done or suffered by our Mediator as such, but may be acted in our souls and represented in our spirits. PEARSON'S view, however, is that of ALFORD. JOSHUA, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Jos 5:2-9) the second time: the people that came out of Egypt having been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been so. Jesus, the Antitype, is the author of the true circumcision, which is therefore called "the circumcision of Christ" (Rom 2:29). As Joshua was "Moses' minister," so Jesus, "minister of the circumcision for the truth of God" unto the Gentiles (Rom 15:8).

JFB: Col 2:12

Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Rom 6:3-4).

JFB: Col 2:12

Rather as Greek, "were raised with Him."

JFB: Col 2:12

By means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Phi 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Rom 4:24; Rom 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Eph 1:19-20). BENGEL seems to me (not as ALFORD understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Eph 1:19-20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Rom 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Eph 2:8; 1Th 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Rom 8:11).

JFB: Col 2:13

Formerly (Eph 2:1-2); even as Christ was among the dead, before that God raised Him "from the dead" (Col 2:12).

JFB: Col 2:13

Rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.

JFB: Col 2:13

Your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off.

JFB: Col 2:13

GOD "quickened together with Him (CHRIST)." Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1Pe 3:22; 1Pe 4:1-2).

JFB: Col 2:13

So Vulgate and HILARY. But the oldest manuscripts read, "us," passing from the particular persons, the Colossians, to the general Church (Col 1:14; Eph 1:7).

JFB: Col 2:13

Greek, "all our trespasses."

JFB: Col 2:14

Greek, "Having wiped out"; coincident in time with "having forgiven you" (Col 2:13); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him (Rom 3:21; Rom 7:2, Rom 7:4; Gal 2:19).

JFB: Col 2:14

Rather, "IN ordinances" (see on Eph 2:15); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world (Rom 3:19); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Rom 2:15); and as they did not keep this, they were condemned by it.

JFB: Col 2:14

Greek "adversary to us"; so it is translated, Heb 10:27. "Not only was the law against us by its demands, but also an adversary to us by its accusations" [BENGEL]. TITTMANN explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good (Rom 7:7-12, Rom 7:14; 1Co 15:56; Gal 3:21; Heb 10:3). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on 2Co 3:6).

JFB: Col 2:14

Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse (Gal 3:13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [GROTIUS]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (Deu 27:26; Neh 10:29).

JFB: Col 2:15

ALFORD, ELLICOTT, and others translate the Greek to accord with the translation of the same Greek, Col 3:9, "Stripping off from Himself the principalities and the powers: " GOD put off from Himself the angels, that is, their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their "disposition" or ministry (Act 7:53; Gal 3:19; Heb 2:2, Heb 2:5): God manifested Himself without a veil in Jesus. "THE principalities and THE powers" refers back to Col 2:10, Jesus, "the Head of all principality and power," and Col 1:16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Eph 1:21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worship, is, whatever part angels may be supposed to have had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in 2Co 2:14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (Col 1:20). But the Greek middle is susceptible of English Version, "having spoiled," or, literally [TITTMANN], "having completely stripped," or "despoiled" for Himself (compare Rom 8:38; 1Co 15:24; Eph 6:2). English Version accords with Mat 12:29; Luk 11:22; Heb 2:14. Translate as the Greek, "The rules and authorities."

JFB: Col 2:15

At His ascension (see on Eph 4:8; confirming English Version of this verse).

JFB: Col 2:15

Joh 7:4; Joh 11:54, support English Version against ALFORD'S translation, "in openness of speech."

JFB: Col 2:15

Namely, His cross, or crucifixion: so the Greek fathers translate. Many of the Latins, "In Himself" or "in Him." Eph 2:16 favors English Version, "reconcile . . . by the cross, having slain the enmity thereby." If "in Him," that is, Christ, be read, still the Cross will be the place and means of God's triumph in Christ over the principalities (Eph 1:20; Eph 2:5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abodes. As heaven was not yet opened to man before Christ (Joh 3:13), so it was not yet shut against demons (Job 1:6; Job 2:1). But at the ascension Satan and his demons were "judged" and "cast out" by Christ's obedience unto death (Joh 12:31; Joh 16:11; Heb 2:14; Rev 12:5-10), and the Son of man was raised to the throne of God; thus His resurrection and ascension are a public solemn triumph over the principalities and powers of death. It is striking that the heathen oracles were silenced soon after Christ's ascension.

JFB: Col 2:16

Because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.

JFB: Col 2:16

Greek, "eating . . . drinking" (Rom. 14:1-17). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods.

JFB: Col 2:16

A feast yearly. Compare the three, 1Ch 23:31.

JFB: Col 2:16

Monthly.

JFB: Col 2:16

Omit "THE," which is not in the Greek (compare Note, see on Gal 4:10). "SABBATHS" (not "the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged (Lev 23:32, Lev 23:37-39). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Lev 23:38 expressly distinguished "the sabbath of the Lord" from the other sabbaths. A positive precept is right because it is commanded, and ceases to be obligatory when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would not be needed. Heb 4:9, "rests," Greek, "keeping of sabbath" (Isa 66:23). But we cannot, since even Adam, in innocence, needed one amidst his earthly employments; therefore the sabbath is still needed and is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (Rom 13:8-10).

JFB: Col 2:17

The blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Compare "ages to come," that is, the Gospel dispensation (Eph 2:7). Heb 2:5, "the world to come."

JFB: Col 2:17

The real substance (of the blessings typified by the law) belongs to Christ (Heb 8:5; Heb 10:1).

JFB: Col 2:18

Translate, "Defraud you of your prize," literally, "to adjudge a prize out of hostility away from him who deserves it" [TRENCH]. "To be umpire in a contest to the detriment of one." This defrauding of their prize the Colossians would suffer, by letting any self-constituted arbitrator or judge (that is, false teacher) draw them away from Christ," the righteous Judge" and Awarder of the prize (2Ti 4:8; Jam 1:12; 1Pe 5:4), to angel-worship.

JFB: Col 2:18

So "will-worship" (Col 2:23). Literally, "Delighting ([WAHL]) in humility"; loving (so the Greek is translated, Mar 12:38, "love to go in long clothing") to indulge himself in a humility of his own imposing: a volunteer in humility [DALLÆUS]. Not as ALFORD, "Let no one of purpose defraud you," &c. Not as GROTIUS, "If he ever so much wish" (to defraud you). For the participle "wishing" or "delighting," is one of the series, and stands in the same category as "intruding," "puffed up," "not holding"; and the self-pleasing implied in it stands in happy contrast to the (mock) humility with which it seems to me, therefore, to be connected. His "humility," so called, is a pleasing of self: thus it stands in parallelism to "his fleshly mind" (its real name, though he styles it "humility"), as "wishing" or "delighting" does to "puffed up." The Greek for "humility" is literally, "lowliness of mind," which forms a clearer parallel to "puffed up by his fleshly mind." Under pretext of humility, as if they durst not come directly to God and Christ (like the modern Church of Rome), they invoked angels: as Judaizers, they justified this on the ground that the law was given by angels. This error continued long in Phrygia (where Colosse and Laodicea were), so that the Council of Laodicea (A.D. 360) expressly framed its thirty-fifth canon against the "Angelici" (as AUGUSTINE [Heresies, 39], calls them) or "invokers of angels." Even as late as THEODORET'S time, there were oratories to Michael the archangel. The modern Greeks have a legend that Michael opened a chasm to draw off an inundation threatening the Colossian Christians. Once men admit the inferior powers to share invocation with the Supreme, the former gradually engrosses all our serious worship, almost to the exclusion of the latter; thus the heathen, beginning with adding the worship of other deities to that of the Supreme, ended with ceasing to worship Him at all. Nor does it signify much, whether we regard such as directly controlling us (the pagan view), or as only influencing the Supreme in our behalf (the Church of Rome's view); because he from whom I expect happiness or misery, becomes the uppermost object in my mind, whether he give, or only procure it [Cautions for Times]. Scripture opposes the idea of "patrons" or "intercessors" (1Ti 2:5-6). True Christian humility joins consciousness of utter personal demerit, with a sense of participation in the divine life through Christ, and in the dignity of our adoption by God. Without the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic self-abasement (Col 2:23), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying in the Lord" (1Co 1:31).

JFB: Col 2:18

So very old manuscripts and Vulgate and ORIGEN read. But the oldest manuscripts and LUCIFER omit "not"; then translate, "haughtily treading on ('Standing on' [ALFORD]) the things which he hath seen." TREGELLES refers this to fancied visions of angels. But if Paul had meant a fancied seeing, he would have used some qualifying word, as, "which he seemed to see," not "which he hath seen." Plainly the things were actually seen by him, whether of demoniacal origination (1Sa 28:11-20), or phenomena resulting from natural causation, mistaken by him as if supernatural. Paul, not stopping to discuss the nature of the things so seen, fixes on the radical error, the tendency of such a one in all this to walk by SENSE (namely, what he haughtily prides himself on having SEEN), rather than by FAITH in the UNSEEN "Head" (Col 2:19; compare Joh 20:29; 2Co 5:7; Heb 11:1). Thus is the parallelism, "vainly puffed up" answers to "haughtily treading on," or "setting his foot on"; "his fleshly mind" answers to the things which he hath seen," since his fleshliness betrays itself in priding himself on what he hath seen, rather than on the unseen objects of faith. That the things seen may have been of demoniacal origination, appears from 1Ti 4:1, "Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils" (Greek, "demons"). A warning to modern spiritualists.

JFB: Col 2:18

Implying that the previous so called "humility" (Greek, "lowliness of mind") was really a "puffing up."

JFB: Col 2:18

Greek, "By the mind of his own flesh." The flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight, instead of, in true humility as a member, "holding fast the (unseen) Head."

JFB: Col 2:19

Translate, "Not holding fast the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all [BENGEL]. The want of firm holding of Christ has set him loose to (pry into, and so) "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high in the body [ALFORD].

JFB: Col 2:19

Rather, "from whom."

JFB: Col 2:19

That is, all the members of the body (Eph 4:16).

JFB: Col 2:19

The points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth.

JFB: Col 2:19

The sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Compare "knit together in love" (Col 2:2; Col 3:14; Eph 4:3).

JFB: Col 2:19

That is, supplied to it continually. "Receiving ministration."

JFB: Col 2:19

The Greek is translated, "compacted," Eph 4:16 : implying firm consolidation.

JFB: Col 2:19

(Eph 4:16); that is, wrought by God, the Author and Sustainer of the believer's spiritual life, in union with Christ, the Head (1Co 3:6); and tending to the honor of God, being worthy of Him, its Author.

JFB: Col 2:20

The oldest manuscripts omit "Wherefore."

JFB: Col 2:20

Greek, "if ye died (so as to be freed) from," &c. (compare Rom 6:2; Rom 7:2-3; Gal 2:19).

JFB: Col 2:20

(Col 2:8). Carnal, outward, worldly, legal ordinances.

JFB: Col 2:20

As though you were not dead to the world like your crucified Lord, into whose death ye were buried (Gal 6:14; 1Pe 4:1-2).

JFB: Col 2:20

By do ye submit to be made subject to ordinances? Referring to Col 2:14 : you are again being made subject to "ordinances," the "handwriting" of which had been "blotted out" (Col 2:14).

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 2:9

For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness in Christ suited to the empty, destitute state of the human soul, but in the philosophy of the Jews and Gentiles nothing like this was found; nor indeed in the more refined and correct philosophy of the present day. No substitute has ever been found for the grace of the Lord Jesus, and those who have sought for one have disquieted themselves in vain

By the Godhead or Deity, Θεοτης, we are to understand the state or being of the Divine nature; and by the fullness of that Deity, the infinite attributes essential to such a nature

Clarke: Col 2:9

Bodily - Συματικως signifies truly, really; in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially: for so the word σωματικως means; and so it was understood by the ancient Greek fathers, as is fully shown by Suicer, in his Thesaurus, under the word

"The fullness of the Godhead dwelt in Christ ‘ bodily,’ as opposed to the Jewish tabernacle, or temple; truly and really, in opposition to types and figures; not only effectively, as God dwells in good men, but substantially or personally, by the strictest union, as the soul dwells in the body; so that God and man are one Christ."See Parkhurst.

Clarke: Col 2:10

And ye are complete in him - Και εστε εν αυτῳ πεπληρωμενοι· And, ye are filled with him. Our word complete quite destroys the connection subsisting in the apostle’ s ideas. The philosophy of the world was empty, κενη, but there was a πληρωμα, or fullness, in Christ; the Colossians were empty - spoiled and deprived of every good, while following the empty philosophy and groundless traditions of Jewish and Gentile teachers; but since they had received Christ Jesus they were πεπληρωμενοι, filled with him. This is the true meaning of the word, and by this the connection and assemblage of ideas in the apostle’ s mind are preserved. No fanciful completeness in Christ, of a believer, while incomplete in himself, is either expressed or intended by St. Paul. It is too bad a doctrine to exist in the oracles of God

Clarke: Col 2:10

The head of all principality - See the notes on Col 1:16-17 (note).

Clarke: Col 2:11

In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.

Clarke: Col 2:12

Buried with him in baptism - Alluding to the immersions practised in the case of adults, wherein the person appeared to be buried under the Water, as Christ was buried in the heart of the earth. His rising again the third any, and their emerging from the water, was an emblem of the resurrection of the body; and, in them, of a total change of life

Clarke: Col 2:12

The faith of the operation of God - They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the operation or energy of God. Believing is the act of the soul; but the grace or power to believe comes from God himself.

Clarke: Col 2:13

And you, being dead in your sins - See the notes on Eph 2:1, etc

Clarke: Col 2:13

The uncircumcision of your flesh - This must refer to that part of the Colossian Church which was made up of converted heathens, for the heathens alone were uncircumcised.

Clarke: Col 2:14

Blotting out the hand-writing of ordinances - By the hand-writing of ordinances the apostle most evidently means the ceremonial law: this was against them, for they were bound to fulfill it; and it was contrary to them, as condemning them for their neglect and transgression of it. This law God himself has blotted out

Blotting out the hand-writing is probably an allusion to Num 5:23, where the curses written in the book, in the case of the woman suspected of adultery, are directed to be blotted out with the bitter waters. And there can be little doubt of a farther allusion, viz., to the custom of discharging the writing from parchment by the application of such a fluid as the muriatic acid, which immediately dissolves those ferruginous calces which constitute the blackening principle of most inks. But the East India inks, being formed only of simple black, such as burnt ivory, or cork, and gum water, may be wiped clean off from the surface of the paper or parchment by the application of a wet sponge, so as to leave not one legible vestige remaining: this I have often proved

Clarke: Col 2:14

Nailing it to his cross - When Christ was nailed to the cross, our obligation to fulfill these ordinances was done away. There may be another reference here to some ancient mode of annulling legal obligations, by nailing them to a post; but I do not recollect at present an instance or example. Antiquated laws are said to have been thus abrogated.

Clarke: Col 2:15

And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρῥησιᾳ, making a public exhibition of them; and to the latter in the words θριαμβευσας αυτους, triumphing over them. And the principalities and powers refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor’ s triumph. It is very likely that by the αρχας και εξουσιας, principalities and powers, over whom Christ triumphed, the apostle means the נשיאות nesioth and רשות roshoth , who were the rulers and chiefs in the Sanhedrin and synagogues, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of Christianity in Judea quite destroyed their spiritual power and domination; just as the propagation of Protestantism, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome

Clarke: Col 2:15

In it - The words εν αυτῳ refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as the versions and fathers differ so greatly in quoting them. Griesbach has left them out of the text.

Clarke: Col 2:16

Let no man - judge you in meat, or in drink - The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holydays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time. As it is a type of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no type ever ceases till the antitype be come. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian; his σαββατων, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.

Clarke: Col 2:17

Which are a shadow - All these things were types, and must continue in force till the Christ, whom they represented, came; the apostle therefore says that the body - the substance or design of them was of Christ - pointed him out, and the excellent blessings which he has procured. The word σκια, shadow, is often used to express any thing imperfect or unsubstantial; while the term σωμα, body, was used in the opposite sense, and expressed any thing substantial, solid, and firm. The law was but the shadow or representation of good things to come; none should rest in it; all that it pointed out is to be sought and obtained in Christ.

Clarke: Col 2:18

Let no man beguile you - Μηδεις ὑμας καταβραβευετω· Let no man take the prize from you which the βραβευς, brabeus , or judge in the contests, has assigned you, in consequence of your having obtained the victory. This any reader will see, is an allusion to the Olympic and Isthmian games, and to the prizes assigned to these who had obtained the victory in one or more of the contests which there took place. The Colossians had fought and conquered under the direction of Christ, and he, as the sole judge in this contest, had assigned to them the prize; the false teachers, affecting great modesty, humility, and sanctity, endeavored to turn them aside from the Gospel, and to induce them to end in the flesh who had begun in the Spirit. Against these the apostle warns them

Clarke: Col 2:18

In a voluntary humility and worshiping of angels - This is a difficult passage, and in order to explain it, I shall examine the meaning of some of the principal terms of the original. The word θελειν, to will, signifies also to delight; and ταπειμοφροσυνη signifies not only lowliness or humility of mind, but also affliction of mind; and ταπεινουν την ψυχην, Lev 16:20, Lev 16:31, and in many other places, signifies to afflict the soul by fasting, and self-abnegation; and θρησκεια signifies reverence and modesty. Hence the whole passage has been paraphrased thus: Let no man spoil you of the prize adjudged to you, who delights in mortifying his body, and walking with the apparent modesty of an angel, affecting superior sanctity in order to gain disciples; intruding into things which he has not seen; and, notwithstanding his apparent humility, his mind is carnal, and he is puffed up with a sense of his superior knowledge and piety. It is very likely that the apostle here alludes to the Essenes, who were remarkably strict and devout, spent a principal part of their time in the contemplation of the Divine Being, abstained from all sensual gratifications, and affected to live the life of angels upon earth. With their pretensions all the apostle says here perfectly agrees, and on this one supposition the whole of the passage is plain and easy. Many have understood the passage as referring to the adoration of angels, which seems to have been practised among the Jews, who appear (from Tobit, xii. 15; Philo, in lib. de Somn.; Josephus, War. lib. ii. cap. 8, sec. 7) to have considered them as a sort of mediators between God and man; presenting the prayers of men before the throne; and being, as Philo says, μεγαλου Βασιλεως οφθαλμοι και ωτα, the eyes and ears of the great King. But this interpretation is not so likely as the foregoing.

Clarke: Col 2:19

And not holding the Head - Not acknowledging Jesus Christ as the only Savior of mankind, and the only Head or chief of the Christian Church, on whom every member of it depends, and from whom each derives both light and life. For a farther explanation of these words see the notes on Eph 4:16, where the figures and phraseology are the same.

Clarke: Col 2:20

If ye be dead with Christ - See the notes on Rom 6:3, Rom 6:5 (note)

Clarke: Col 2:20

From the rudiments of the world - Ye have renounced all hope of salvation from the observance of Jewish rites and ceremonies, which were only rudiments, first elements, or the alphabet, out of which the whole science of Christianity was composed. We have often seen that the world and this world signify the Jewish dispensation, or the rites, ceremonies, and services performed under it

Clarke: Col 2:20

Why, as though living in the world - Why, as if ye were still under the same dispensation from which you have been already freed, are ye subject to its ordinances, performing them as if expecting salvation from this performance?

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 2:9

9.For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ — because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which nothing can be added. Hence everything that mankind of themselves mix up, is at variance with Christ’s nature, because it charges him with imperfection. This argument of itself will suffice for setting aside all the contrivances of Papists. For to what purpose do they tend, ³⁶⁵ but to perfect what was commenced by Christ? ³⁶⁶ Now this outrage upon Christ ³⁶⁷ is not by any means to be endured. They allege, it is true, that they add nothing to Christ, inasmuch as the things that they have appended to the gospel are, as it were, a part of Christianity, but they do not effect an escape by a cavil of this kind. For Paul does not speak of an imaginary Christ, but of a Christ preached, ³⁶⁸ who has revealed himself by express doctrine.

Further, when he says that the fullness of the Godhead dwells in Christ, he means simply, that God is wholly found in him, so that he who is not contented with Christ alone, desires something better and more excellent than God. The sum is this, that God has manifested himself to us fully and perfectly in Christ.

Interpreters explain in different ways the adverb bodily. For my part, I have no doubt that it is employed — not in a strict sense — as meaning substantially. ³⁶⁹ For he places this manifestation of God, which we have in Christ, to all others that have ever been made. For God has often manifested himself to men, but it has been only in part. In Christ, on the other hand, he communicates himself to us wholly. He has also manifested himself to us otherwise, but it is in figures, or by power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement of John holds good:

He that hath the Son, hath the Father also. (1Jo 2:23.)

For those who possess Christ have God truly present, and enjoy Him wholly.

Calvin: Col 2:10

10.And ye are complete in him He adds, that this perfect essence of Deity, which is in Christ, is profitable to us in this respect, that we are also perfect in him. “As to God’s dwelling wholly in Christ, it is in order that we, having obtained him, may posses in him an entire perfection.” Those, therefore, who do not rest satisfied with Christ alone, do injury to God in two ways, for besides detracting from the glory of God, by desiring something above his perfection, they are also ungrateful, inasmuch as they seek elsewhere what they already have in Christ. Paul, however, does not mean that the perfection of Christ is transfused into us, but that there are in him resources from which we may be filled, that nothing may be wanting to us.

Who is the head He has introduced this clause again on account of the angels, meaning that the angels, also, will be ours, if we have Christ. But of this afterwards. In the mean time, we must observe this, that we are hemmed in, above and below, with railings, ³⁷⁰ that our faith may not deviate even to the slightest extent from Christ.

Calvin: Col 2:11

11.In whom ye also are circumcised From this it appears, that he has a controversy with the false apostles, who mixed the law with the gospel, and by that means made Christ have, as it were, two faces. He specifies, however, one instance by way of example. He proves that the circumcision of Moses is not merely unnecessary, but is opposed to Christ, because it destroys the spiritual circumcision of Christ. For circumcision was given to the Fathers that it might be the figure of a thing that was absent: those, therefore, who retain that figure after Christ’s advent, deny the accomplishment of what it prefigures. Let us, therefore, bear in mind that outward circumcision is here compared with spiritual, just as a figure with the reality. The figure is of a thing that is absent: hence it puts away the presence of the reality. What Paul contends for is this — that, inasmuch as what was shadowed forth by a circumcision made with hands, has been completed in Christ, there is now no fruit or advantage from it. ³⁷¹ Hence he says, that the circumcision which is made in the heart is the circumcision of Christ, and that, on this account, that which is outward is not now required, because, where the reality exists, that shadowy emblem vanishes, ³⁷² inasmuch as it has no place except in the absence of the reality.

By the putting off of the body He employs the term body, by an elegant metaphor, to denote a mass, made up of all vices. For as we are encompassed by our bodies, so we are surrounded on all sides by an accumulation of vices. And as the body is composed of various members, each of which has its own actings and offices, so from that accumulation of corruption all sins take their rise as members of the entire body. There is a similar manner of expression in Rom 6:13.

He takes the term flesh, as he is wont, to denote corrupt nature. The body of the sins of the flesh, therefore, is the old man with his deeds; only, there is a difference in the manner of expression, for here he expresses more properly the mass of vices which proceed from corrupt nature. He says that we obtain this ³⁷³ through Christ, so that unquestionably an entire regeneration is his benefit. It is he that circumcises the foreskin of our heart, or, in other words, mortifies all the lusts of the flesh, not with the hand, but by his Spirit. Hence there is in him the reality of the figure.

Calvin: Col 2:12

12.Buried with him, in baptism He explains still more clearly the manner of spiritual circumcision — because, being buried with Christ, we are partakers of his death. He expressly declares that we obtain this by means of baptism, that it may be the more clearly apparent that there is no advantage from circumcision under the reign of Christ. For some one might otherwise object: “Why do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.” Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by baptism. Baptism, therefore, is a sign of the thing that is presented to us, which while absent was prefigured by circumcision. The argument is taken from the economy ³⁷⁴ which God has appointed; for those who retain circumcision contrive a mode of dispensation different from that which God has appointed.

When he says that we are buried with Christ, this means more than that we are crucified with him; for burial expresses a continued process of mortification. When he says, that this is done through means of baptism, as he says also in Rom 6:4, he speaks in his usual manner, ascribing efficacy to the sacrament, that it may not fruitlessly signify what does not exist. ³⁷⁵ By baptism, therefore, we are buried with Christ, because Christ does at the same time accomplish efficaciously that mortification, which he there represents, that the reality may be conjoined with the sign.

In which also ye are risen He magnifies the grace which we obtain in Christ, as being greatly superior to circumcision. “We are not only,” says he, “ingrafted into Christ’s death, but we also rise to newness of life:” hence the more injury is done to Christ by those who endeavor to bring us back to circumcision. He adds, by faith, for unquestionably it is by it that we receive what is presented to us in baptism. But what faith ? That of his efficacy or operation, by which he means, that faith is founded upon the power of God. As, however, faith does not wander in a confused and undefined contemplation, as they speak, of divine power, he intimates what efficacy it ought to have in view — that by which God raised Christ from the dead. He takes this, however, for granted, that, inasmuch as it is impossible that believers should be severed from their head, the same power of God, which shewed itself in Christ, is diffused among them all in common.

Calvin: Col 2:13

13.And you, when ye were dead He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching. Farther, as they were Gentiles when they were converted to Christ, he takes occasion from this to shew them how absurd it is to pass over from Christ to the ceremonies of Moses. Ye were, says he, dead in Uncircumcision. This term, however, may be understood either in its proper signification, or figuratively. If you understand it in its proper sense, the meaning will be, “ Uncircumcision is the badge of alienation from God; for where the covenant of grace is not, there is pollution, ³⁷⁶ and, consequently, curse and ruin. But God has called you to himself from uncircumcision, and, therefore, from death.” ³⁷⁷ In this way he would not represent uncircumcision as the cause of death, but as a token that they were estranged from God. We know, however, that men cannot live otherwise than by cleaving to their God, who alone is their life. Hence it follows, that all wicked persons, however they may seem to themselves to be in the highest degree lively and flourishing, are, nevertheless, spiritually dead. In this manner this passage will correspond with Eph 2:11, where it is said,

Remember that, in time past, when ye were Gentiles, and called uncircumcision, by that circumcision which is made with hands in the flesh, ye were at that time without Christ, alienated from the commonwealth of Israel, and strangers to the promises.

Taking it metaphorically, there would, indeed, be an allusion to natural uncircumcision, but at the same time Paul would here be speaking of the obstinacy of the human heart, in opposition to God, and of a nature that is defiled by corrupt affections. I rather prefer the former exposition, because it corresponds better with the context; for Paul declares that uncircumcision was no hinderance in the way of their becoming partakers of Christ’s life. Hence it follows, that circumcision derogated from the grace of God, which they had already obtained.

As to his ascribing death to uncircumcision, this is not as though it were the cause of it, but as being the badge of it, as also in that other passage in the Epistle to the Ephesians, which we have quoted. It is also customary in Scripture to denote deprivation of the reality by deprivation of the sign, as in Gen 3:22, —

Lest peradventure Adam eat of the fruit of life, and live.

For the tree did not confer life, but its being taken away was a sign of death. ³⁷⁸ Paul has in this place briefly expressed both. He says that these were dead in sins: this is the cause, for our sins alienate us from God. He adds, in the uncircumcision of your flesh. This was outward pollution, an evidence of spiritual death.

By forgiving you God does not quicken us by the mere remission of sins, but he makes mention here of this particularly, because that free reconciliation with God, which overthrows the righteousness of works, is especially connected with the point in hand, where he treats of abrogated ceremonies, as he discourses of more at large in the Epistle to the Galatians. For the false apostles, by establishing ceremonies, bound them with a halter, from which Christ has set them free.

Calvin: Col 2:14

14.Having blotted out the hand-writing which was against us He now contends with the false apostles in close combat. For this was the main point in question, — whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us as it were bound, that we may not be able to deny our guilt. He now says, that we have been freed from condemnation, in such a manner, that even the hand-writing is blotted out, that no remembrance of it might remain. For we know that as to debts the obligation is still in force, so long as the hand-writing remains; and that, on the other hand, by the erasing, or tearing of the handwriting, the debtor is set free. Hence it follows, that all those who still urge the observance of ceremonies, detract from the grace of Christ, as though absolution were not procured for us through him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.

This, therefore, is a truly theological reason for proving the abrogation of ceremonies, because, if Christ has fully redeemed us from condemnation, he must have also effaced the remembrance of the obligation, that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined. While interpreters explain this passage in various ways, there is not one of them that satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this. For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians, (Eph 2:15,) and as we shall find he does shortly afterwards. More especially, the passage in Ephesians shews clearly, that Paul is here speaking of ceremonies.

Others, therefore, do better, in restricting it to ceremonies, but they, too, err in this respect, that they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not in a proper manner apply this similitude to the context. Now, the reason is, that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God’s judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people that stood by behold in it a representation of his death? For when persons substituted in their place an innocent animal, they confessed that they were themselves deserving of that death. In fine, in proportion as there were ceremonies belonging to it, just so many exhibitions were there of human guilt, and hand-writings of obligation.

Should any one object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us at this day, the answer is easy. For there are two things to be considered in the ancient ceremonies — that they were suited to the time, and that they led men forward to the kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace was in a manner suspended until the advent of Christ — not that the Fathers were excluded from it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his death delivered us from the condemnation of death, but in order that absolution might be made more certain, he abrogated those ceremonies, that no remembrance of obligation might remain. This is full liberty — that Christ has by his blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has involved in confusion the thread of Paul’s discourse, by rendering it thus — “which was contrary to us by ordinances.” Retain, therefore, the rendering which I have given, as being the true and genuine one.

Took it out of the way, fastening it to his cross He shews the manner in which Christ has effaced the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that was due to us, so he has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on his being fastened to the cross, he took all things to himself, and even bound them upon him, that they might have no more power over us.

Calvin: Col 2:15

15.Spoiling principalities There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed. Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ has rescued from the devil, what do others, who would bring us back into bondage, but restore to Satan the spoils of which he had been stript bare?

Triumphing over them in it The expression in the Greek allows, it is true, of our reading — in himself; nay more, the greater part of the manuscripts have ἐν αὑτῳ with an aspirate. The connection of the passage, however, imperatively requires that we read it otherwise; for what would be meagre as applied to Christ, suits admirably as applied to the cross. For as he had previously compared the cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also compares it to a triumphal car, in which he shewed himself conspicuously to view. ³⁷⁹ For although in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in such a way, that it ³⁸⁰ has put on, as it were, a new nature. For there is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, ³⁸¹ as is the gibbet on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden them under his feet.

Calvin: Col 2:16

16.Let no one therefore judge you What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things ³⁸⁴ followed afterwards. To judge means here, to hold one to be guilty of a crime, or to impose a scruple of conscience, so that we are no longer free. He says, therefore, that it is not in the power of men to make us subject to the observance of rites which Christ has by his death abolished, and exempts us from their yoke, that we may not allow ourselves to be fettered by the laws which they have imposed. He tacitly, however, places Christ in contrast with all mankind, lest any one should extol himself so daringly as to attempt to take away what he has given him.

In respect of a festival-day. Some understand τὸ μέρος to mean participation. Chrysostom, accordingly, thinks that he used the term part, because they did not observe all festival days, nor did they even keep holidays strictly, in accordance with the appointment of the law. This, however, is but a poor interpretation. ³⁸⁵ Consider whether it may not be taken to mean separation, for those that make a distinction of days, separate, as it were, one from another. Such a mode of partition was suitable for the Jews, that they might celebrate religiously ³⁸⁶ the days that were appointed, by separating them from others. Among Christians, however, such a division has ceased.

But some one will say, “We still keep up some observance of days.” I answer, that we do not by any means observe days, as though there were any sacredness in holidays, or as though it were not lawful to labor upon them, but that respect is paid to government and order — not to days. And this is what he immediately adds.

Calvin: Col 2:17

17.Which are a shadow of things to come The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation. Those, therefore, who still adhere to those shadows, act like one who should judge of a man’s appearance from his shadow, while in the mean time he had himself personally before his eyes. For Christ is now manifested to us, and hence we enjoy him as being present. The body, says he, is of Christ, that is, IN Christ. For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future. Hence, the man that calls back the ceremonies into use, either buries the manifestation of Christ, or robs Christ of his excellence, and makes him in a manner void. ³⁸⁷ Accordingly, should any one of mortals assume to himself in this matter the office of judge, let us not submit to him, inasmuch as Christ, the only competent Judge, sets us free. For when he says, Let no man judge you, he does not address the false apostles, but prohibits the Colossians from yielding their neck to unreasonable requirements. To abstain, it is true, from swine’s flesh, is in itself harmless, but the binding to do it is pernicious, because it makes void the grace of Christ.

Should any one ask, “What view, then, is to be taken of our sacraments? Do they not also represent Christ to us as absent?” I answer, that they differ widely from the ancient ceremonies. For as painters do not in the first draught bring out a likeness in vivid colors, and (εἰκονικῶς) expressively, but in the first instance draw rude and obscure lines with charcoal, so the representation of Christ under the law was unpolished, and was, as it were, a first sketch, but in our sacraments it is seen drawn out to the life. Paul, however, had something farther in view, for he contrasts the bare aspect of the shadow with the solidity of the body, and admonishes them, that it is the part of a madman to take hold of empty shadows, when it is in his power to handle the solid substance. Farther, while our sacraments represent Christ as absent as to view and distance of place, it is in such a manner as to testify that he has been once manifested, and they now also present him to us to be enjoyed. They are not, therefore, bare shadows, but on the contrary symbols ³⁸⁸ of Christ’s presence, for they contain that Yea and Amen of all the promises of God, (2Co 1:20,) which has been once manifested to us in Christ.

Calvin: Col 2:18

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

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

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

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

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

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

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

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

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

Calvin: Col 2:19

19.Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him. Hence, should any one call us anywhere else than to Christ, though in other respects he were big with heaven and earth, he is empty and full of wind: let us, therefore, without concern, bid him farewell. Observe, however, of whom he is speaking, namely, of those who did not openly reject or deny Christ, but, not accurately understanding his office and power, by seeking out other helps and means of salvation, (as they commonly speak,) were not firmly rooted in him.

From whom the whole body by joints He simply means this, that the Church does not stand otherwise than in the event of all things being furnished to her by Christ, the Head, and, accordingly, that her entire safety ⁴¹¹ consists in him. The body, it is true, has its nerves, its joints, and ligaments, but all these things derive their vigor solely from the Head, so that the whole binding of them together is from that source. What, then, must be done? The constitution of the body will be in a right state, if simply the Head, which furnishes the several members with everything that they have, is allowed, without any hinderance, to have the pre-eminence. This Paul speaks of as the increase of God, by which he means that it is not every increase that is approved by God, but only that which has a relation to the Head. For we see that the kingdom of the Pope is not merely tall and large, but swells out into a monstrous size. As, however, we do not there see what Paul here requires in the Church, what shall we say, but that it is a humpbacked body, and a confused mass that will fall to pieces of itself.

Calvin: Col 2:20

20.If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. (Col 2:14.) He now employs another figure of speech — that we are dead to them, as he teaches us elsewhere, that we are dead to the law, and the law, on the other hand, to us. (Gal 2:19.) The term death means abrogation, ⁴¹⁶ but it is more expressive and more emphatic, (καὶ ἐμφατικώτερον.) He says, therefore, that the Colossians, have nothing to do with ordinances. Why? Because they have died with Christ to ordinances; that is, after they died with Christ by regeneration, they were, through his kindness, set free from ordinances, that they may not belong to them any more. Hence he concludes that they are by no means bound by the ordinances, which the false apostles endeavored to impose upon them.

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.

Defender: Col 2:9

There are two other occurrences of "Godhead" in the scriptures (see Act 17:29, note; Rom 1:20, note). Each is a slightly different Greek word, but all mean essentially the same in their respective contexts - that is, God in His full nature and character, the "God-hood" of God; God as He is. Since God is revealed in Scripture as a triune God, the term has always been associated with the Trinity, even though that is not its precise meaning. The "fulness of the Godhead" is manifest - that is, shown convincingly to be true - in the incarnate Christ. The Son in His bodily presence could not therefore also be the omnipresent Father. However, His character, His claims and His works did manifest the reality of His omnipresence, His eternal existence and all the other divine attributes. "Dwelleth" implies eternal continuance in the bodily state."

Defender: Col 2:10

"Complete" is the same in the Greek as "fulfilled." That is, God's purpose in creating each believer is fulfilled when he or she is truly "in him.""

Defender: Col 2:11

Paul, writing to the Gentile Christians at Colosse, would certainly not be referring to literal circumcision, which he rejected as a ritual requirement for Gentiles (Gal 5:2, Gal 5:6). The "circumcision made without hands" refers to the spiritual significance of circumcision, which applies to Gentiles as well as Jews. The covenant that God had made with Abraham (Gen 17:9-14) was to be signified by the physical rite of circumcision (cutting round). It was a national and earthly covenant, applicable only to the chosen nation fathered by Abraham and did not of itself assure personal salvation in heaven to those who submitted to it. However, it should have encouraged them and symbolized to them a spiritual separation also, dedicating themselves to serve the Lord and to do His will. Similarly, God's people in any nation and any age should so dedicate themselves, cutting themselves off from the natural sins of the flesh. In that sense, every true believer has submitted to spiritual circumcision."

Defender: Col 2:12

Since the rite of male circumcision was specifically a sign of identity with the earthly people of God, so baptism has now become the symbolic initiatory rite of all God's people, whether male or female, Jew or Gentile, into the heavenly family of God. It also, like circumcision, symbolizes separation from sin and unto God but in a different and more meaningful way than circumcision can do. It identifies the believer with the death, burial and resurrection of Christ, as we are "buried with him" in the baptismal waters, then "risen with him" to a new life (see notes on Rom 6:4-13)."

Defender: Col 2:13

In principle, or position, we have already been raised physically with Christ as well as spiritually since His victory over death assures our ultimate resurrection as well, with sins forgiven and the righteousness of Christ imputed to us (Joh 14:19; Rom 4:3-8; Rom 8:10, Rom 8:11; Eph 2:4-7)."

Defender: Col 2:14

When a criminal was crucified, the charges against him were specified and nailed to his cross. In this case, the charges against Christ encompassed the whole law of God because Christ was dying for all the sins of all the world (Gal 3:10, Gal 3:13)."

Defender: Col 2:15

This phrase, "principalities and powers," referring usually to the angelic hierarchy, occurs eight times in the New Testament, all in the writings of Paul (Rom 8:38; Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16; Col 2:10; Col 2:15; Tit 3:1). In this case (as also in Eph 6:12) it refers specifically to the Satanic coterie of rebellious angels, surrounding Christ on the cross (Psa 22:12-21). By dying for the sins of the world, Christ actually defeated Satan (even though the Devil may well have been temporarily gloating over his apparent triumph) because He paid the price to redeem all men from their Satanic captivity (compare Heb 2:14, Heb 2:15)."

Defender: Col 2:16

Because Christ has paid for all our sins, and because believers have been saved entirely by grace, we should not allow ourselves to be intimidated by either legalistic stipulations ("sabbath days") or pagan rituals ("worshiping of angels," Col 2:18). Both were threats to the Colossian church because of the Judaizers on the one hand and the pagan philosophers on the other. The same dangers in somewhat different garb (modern legalists and new-age pantheists, respectively) confront believers today."

Defender: Col 2:19

Christ is the Head. We are members of His body and should look only to Him for guidance and provision (Eph 1:23; Eph 4:12-16; Col 1:18)."

TSK: Col 2:9

in : Col 2:2, Col 2:3, Col 1:19; Isa 7:14; Mat 1:23; Joh 10:30,Joh 10:38, Joh 14:9, Joh 14:10,Joh 14:20, Joh 17:21; 2Co 5:19; 1Ti 3:16; Tit 2:13; 1Jo 5:7, 1Jo 5:20

bodily : Luk 3:22; Joh 1:14, Joh 2:21

TSK: Col 2:10

complete : Col 3:11; Joh 1:16; 1Co 1:30,1Co 1:31; Gal 3:26-29; Heb 5:9

the head : Col 1:16-18; Eph 1:20-23, Eph 4:15, Eph 4:16; Phi 2:9-11; 1Pe 3:22; Rev 5:9-13

TSK: Col 2:11

whom : Deu 10:16, Deu 30:6; Jer 4:4; Rom 2:29; Phi 3:3

without : Mar 14:58; Act 7:48, Act 17:24; 2Co 5:1; Eph 2:11; Heb 9:11, Heb 9:24

in putting : Col 3:8, Col 3:9; Rom 6:6; Eph 4:22

by : Luk 2:21; 2Co 5:17; Gal 2:20, Gal 4:4, Gal 4:5; Eph 2:10-18

TSK: Col 2:12

Buried : Rom 6:4, Rom 6:5

baptism : Rom 6:3; 1Co 12:13; Gal 3:27; Eph 4:5; Tit 3:5, Tit 3:6; Heb 6:2; 1Pe 3:21

wherein : Col 3:1, Col 3:2; Rom 6:8-11, Rom 7:4; 1Co 15:20; Eph 1:20, Eph 2:4-6, Eph 5:14; 1Pe 4:1-3

the faith : Luk 17:5 *Gr: Joh 1:12, Joh 1:13, Joh 3:3-7; Act 14:27; Eph 1:19, Eph 2:8, Eph 3:7, Eph 3:17; Phi 1:29; Heb 12:2; Jam 1:16, Jam 1:17

who : Act 2:24; Rom 4:24; Heb 13:20,Heb 13:21

TSK: Col 2:13

dead : Eze 37:1-10; Luk 9:60, Luk 15:24, Luk 15:32; Rom 6:13; 2Co 5:14, 2Co 5:15; Eph 2:1, Eph 2:5, Eph 2:6; Eph 5:14; 1Ti 5:6; Heb 6:1, Heb 9:14; Jam 2:17, Jam 2:20,Jam 2:26

the uncircumcision : Eph 2:11

he : Psa 71:20, Psa 119:50; Joh 5:21, Joh 6:63; Rom 4:17, Rom 8:11; 1Co 15:36, 1Co 15:45; 2Co 3:6 *marg. 1Ti 6:13

having : Psa 32:1; Isa 1:18, Isa 55:7; Jer 31:34; Act 13:38, Act 13:39; 2Co 5:19; Heb 8:10-12; 1Jo 1:7-9, 1Jo 2:12

TSK: Col 2:14

Blotting : Num 5:23; Neh 4:5; Psa 51:1, Psa 51:9; Isa 43:25, Isa 44:22; Act 3:19

the handwriting : Col 2:20; Est 3:12, Est 8:8; Dan 5:7, Dan 5:8; Luk 1:6; Gal 4:1-4; Eph 2:14-16; Heb 7:18; Heb 8:13, Heb 9:9, Heb 9:10, Heb 10:8, Heb 10:9

took : Isa 57:14; 2Th 2:7

TSK: Col 2:15

having : Gen 3:15; Psa 68:18; Isa 49:24, Isa 49:25, Isa 53:12; Mat 12:29; Luk 10:18, Luk 11:22; Joh 12:31, Joh 16:11; Eph 4:8; Heb 2:14; Rev 12:9, Rev 20:2, Rev 20:3, Rev 20:10

principalities : Col 1:16; 2Co 4:4; Eph 6:12

triumphing : Luk 23:39-43; Joh 12:32, Joh 19:30; Act 2:23, Act 2:24, Act 2:32-36

in it : or, in himself

TSK: Col 2:16

judge : Rom 14:3, Rom 14:10,Rom 14:13; 1Co 10:28-31; Gal 2:12, Gal 2:13; Jam 4:11

in meat : etc. or, for eating and drinking, Lev. 11:2-47, Lev 17:10-15; Deut. 14:3-21; Eze 4:14; Mat 15:11; Acts 11:3-18; Act 15:20; Rom 14:2, Rom 14:6, Rom 14:14-17, Rom 14:20,Rom 14:21; 1Co 8:7-13; 1Ti 4:3-5; Heb 9:10; Heb 13:9

in respect : or, in part

of an : Lev. 23:1-44; Num. 28:1-29:40; Deut. 16:1-17; Neh 8:9, Neh 10:31; Psa 42:4; Rom 14:5, Rom 14:6

the new : Num 10:10, Num 28:11, Num 28:14; 1Sa 20:5, 1Sa 20:18; 2Ki 4:23; 1Ch 23:31; Neh 10:33; Psa 81:3; Isa 1:13; Eze 45:17, Eze 46:1-3; Amo 8:5; Gal 4:10

or of the sabbath : Lev 16:31, Lev 23:3, Lev 23:24, Lev 23:32, Lev 23:39

TSK: Col 2:17

a shadow : Joh 1:17; Heb 8:5, Heb 9:9, Heb 10:1

the body : Mat 11:28, Mat 11:29; Heb 4:1-11

TSK: Col 2:18

no : Col 2:4, Col 2:8; Gen 3:13; Num 25:18; Mat 24:24; Rom 16:18; 2Co 11:3; Eph 5:6; 2Pe 2:14; 1Jo 2:26, 1Jo 4:1, 1Jo 4:2; 2Jo 1:7-11; Rev 3:11, Rev 12:9, Rev 13:8, Rev 13:14

beguile you : or, judge against you, Col 2:16

in a voluntary humility : Gr. being a voluntary in humility, Col 2:23; Isa 57:9

worshipping : Dan 11:38 *Heb: Rom 1:25; 1Co 8:5, 1Co 8:6; 1Ti 4:1 *Gr: Rev 19:10, Rev 22:8, Rev 22:9

intruding : Deu 29:29; Job 38:2; Psa 138:1, Psa 138:2; Eze 13:3; 1Ti 1:7

vainly : Col 2:8; 1Co 4:18, 1Co 8:1, 1Co 13:4

fleshly : Rom 8:6-8; 1Co 3:3; 2Co 12:20; Gal 5:19, Gal 5:20; Jam 3:14-16, Jam 4:1-6

TSK: Col 2:19

not : Col 2:6-9, Col 1:18; Gal 1:6-9, Gal 5:2-4; 1Ti 2:4-6

all : Eph 4:15, Eph 4:16

by : Job 19:9-12; Psa 139:15, Psa 139:16

nourishment : Joh 15:4-6; Rom 11:17; Eph 5:29

knit : Col 2:2; Joh 17:21; Act 4:32; Rom 12:4, Rom 12:5; 1Co 1:10, 1Co 10:16, 1Co 10:17, 12:12-27; Eph 4:3; Phi 1:27, Phi 2:2-5; 1Pe 3:8

increaseth : Col 1:10; 1Co 3:6; Eph 4:16; 1Th 3:12, 1Th 4:10; 2Th 1:3; 2Pe 3:18

TSK: Col 2:20

if : Col 3:3; Rom 6:2-11, Rom 7:4-6; Gal 2:19, Gal 2:20, Gal 6:14; 1Pe 4:1-3

from : Col 2:8; Eph 2:15

rudiments : or, elements

living : Joh 15:19, Joh 17:14-16; 2Co 10:3; Jam 4:4; 1Jo 5:19

subject : Col 2:14, Col 2:16; Gal 4:3, Gal 4:9-12; Heb 13:9

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 2:9

For in him dwelleth - That is, this was the great and central doctrine that was to be maintained about Christ, that all the fulness of the Godhead dwelt in him. Every system which denied this was a denial of the doctrine which they had been taught; and against every thing that would go to undermine this; they were especially to be on their guard. Almost all heresy has been begun by some form of the denial of the great central truth of the incarnation of the Son of God.

All the fulness - Notes, Col 1:19.

Of the Godhead - Of the Divinity, the divine nature - θεότης theotēs . The word is one that properly denotes the divine nature and perfections. Robinson, Lexicon. It occurs nowhere else in the New Testament.

Bodily - σωματικῶς sōmatikōs . This word also is found nowhere else in the New Testament, though the adjective bodily - σωματικὸς sōmatikos - occurs twice; Luk 3:22, "in a bodily shape;"and 1Ti 4:8, "for bodily exercise profiteth little."The word means, "having a bodily appearance, instead of existing or appearing in a spiritual form;"and the fair sense of the phrase is, that the fullness of the divine nature became incarnate, and was indwelling in the body of the Redeemer. It does not meet the case to say, as Crellius does, that the "whole divine will was in him,"for the word θεότη theotē - "godhead"- does not mean the will of God; and it is as certainly true that the inspired prophets were under the control of the divine will, as that the Saviour was. Nor can it mean, as Socinus supposes, that the fulness of divine knowledge dwelt in him, for this is not the proper meaning of the word ( θεότης theotēs ) "godhead;"nor can it mean, for the same reason, that a fullness of divine gifts was intrusted to him. The language is such as would be obviously employed on the supposition that God became incarnate, and appeared in human form; and there is no other idea which it so naturally expresses, nor is there any other which it can be made to express without a forced construction. The meaning is, that it was not anyone attribute of the Deity that became incarnate in the Saviour; that he was not merely endowed with the knowledge, or the power, or the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form; compare Joh 14:9; Joh 1:18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man - of what angel, could it be used?

Barnes: Col 2:10

And ye are complete in him - Having no need, for the purposes of salvation, of any aid to be derived from the philosophy of the Greeks, or the traditions of the Jews. All that is necessary to secure your salvation is to be found in the Lord Jesus. There is a completion, or a filling up, in him, so as to leave nothing wanting. This is true in respect:

(1)\caps1     t\caps0 o the wisdom which is needful to guide us;

(2)\caps1     t\caps0 he atonement to be made for sin;

(3)\caps1     t\caps0 he merit by which a sinner can be justified; and,

(4)\caps1     t\caps0 he grace which is needful to sustain us in the trials, and to aid us in the duties, of life; compare the notes at 1Co 1:30.

There is no necessity, therefore, that we should look to the aid of philosophy, as if there was a defect in the teachings of the Saviour; or to human strength, as if he were unable to save us; or to the merits of the saints, as if those of the Redeemer were not sufficient to meet all our wants. The sentiment advanced in this verse would overthrow the whole papal doctrine of the merits of the saints, and, of course, the whole doctrine of papal "indulgences."

Which is the head - See the notes at Eph 1:21-22.

Barnes: Col 2:11

In whom - In connection with whom, or in virtue of whose religion.

Ye are circumcised - You have received that which was designed to be represented by circumcision - the putting away of sin; Notes, Phi 3:3.

With the circumcision made without hands - That made in the heart by the renunciation of all sin. The Jewish teachers insisted on the necessity of the literal circumcision in order to salvation (compare Eph 2:11); and hence, this subject is so often introduced into the writings of Paul, and he is at so much pains to show that, by believing in Christ, all was obtained which was required in order to salvation. Circumcision was an ordinance by which it was denoted that all sin was to be cut off or renounced, and that he who was circumcised was to be devoted to God and to a holy life. All this, the apostle says, was obtained by the gospel; and, consequently they had all that was denoted by the ancient rite of circumcision. What Christians had obtained, moreover, related to the heart; it was not a mere ordinance pertaining to the flesh.

In putting off the body of the sins of the flesh - That is, in renouncing the deeds of the flesh, or becoming holy. The word "body,"here, seems to be used with reference to circumcision. In that ordinance, the body of the FLesH was subjected to the rite; with Christians, it is the body of Sin that is cut off.

By the circumcision of Christ - Not by the fact that Christ was circumcised, but that we have that kind of circumcision which Christ established, to wit, the renouncing of sin. The idea of the apostle here seems to be, that since we have thus been enabled by Christ to renounce sin, and to devote ourselves to God, we should not, be induced by any plausible arguments to return to an ordinance pertaining to the flesh, as if that were needful for salvation.

Barnes: Col 2:12

Buried with him in baptism - See the notes at Rom 6:4.

Wherein also - In which ordinance, or by virtue of that which is signified by the ordinance.

Ye are risen with him - From the death of sin to the life of religion; Notes, Rom 6:4-5; compare the notes at Eph 2:5-6.

Through the faith of the operation of God - By a firm belief on the agency of God in raising him up; that is, a belief of the fact that God has raised him from the dead. The resurrection of Christ is often represented as the foundation of all our hopes; and, as he was raised from the grave to die no more, so, in virtue of that we are raised from the death of sin to eternal spiritual life. The belief of this is shown by our baptism, whatever be the mode in which that ordinance is performed, and as well shown in one mode as another.

Barnes: Col 2:13

And you, being dead in your sins - Notes, Eph 2:1.

And the uncircumcision of your flesh - That is, Gentiles, and giving unrestrained indulgence to the desires of the flesh. They lived as those who had not by any religious rite or covenant brought themselves under obligations to lead holy lives.

Hath he quickened - Notes, Eph 2:1.

Together with him - In virtue of his being restored to life. That is, the resurrection of the Lord Jesus was the means of imparting to us spiritual life.

Barnes: Col 2:14

Blotting out the handwriting - The word rendered handwriting means something written by the hand, a manuscript; and here, probably, the writings of the Mosaic law, or the law appointing many ordinances or observances in religion. The allusion is probably to a written contract, in which we bind ourselves to do any work, or to make a payment, and which remains in force against us until the bond is cancelled. That might be done, either by blotting out the names, or by drawing lines through it, or, as appears to have been practiced in the East, by driving a nail through it. The Jewish ceremonial law is here represented as such a contract, binding those under it to its observance, until it was nailed to the cross. The meaning here is, that the burdensome requirements of the Mosaic law are abolished, and that its necessity is superseded by the death of Christ. His death had the same effect, in reference to those ordinances, as if they had been blotted from the statute-book. This it did by fulfilling them, by introducing a more perfect system, and by rendering their observance no longer necessary, since all that they were designed to typify had been now accomplished in a better way; compare the notes at Eph 2:15.

Of ordinances - Prescribing the numerous rites and ceremonies of the Jewish religion.

That was against us - That is, against our peace, happiness, comfort; or in other words, which was oppressive and burdensome; compare the notes at Act 15:10. Those ordinances bound and lettered the soul, restrained the expansive spirit of true piety which seeks the salvation of all alike, and thus operated as a hindrance to the enlarged spirit of true religion. Thus, they really operated against the truly pious Jew, whose religion would lead him to seek the salvation of the world; and to the Gentile, since he was not in a situation to avail himself of them, and since they would be burdensome if he could. It is in this sense, probably, that the apostle uses the word "us,"as referring to all, and as cramping and restraining the true nature of religion.

Which was contrary to us - Operated as a hindrance, or obstruction, in the matter of religion. The ordinances of the Mosaic law were necessary, in order to introduce the gospel; but they were always burdensome. They were to be confined to one people; and, if they were continued, they would operate to prevent the spread of the true religion around the world; compare 2Co 3:7, note, 9, note. Hence, the exulting language of the apostle in view of the fact that they were now taken away, and that the benefits of religion might be diffused all over the world. The gospel contains nothing which is "against,"or "contrary to,"the true interest and happiness of any nation or any class of people.

And took it out of the way - Greek, "Out of the midst;"that is, he wholly removed it. He has removed the obstruction, so that it no longer prevents union and harmony between the Jews and the Gentiles.

Nailing it to his cross - As if he had nailed it to his cross, so that it would be entirely removed out of our way. The death of Jesus had the same effect, in regard to the rites and institutions of the Mosaic religion, as if they had been affixed to his cross. It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post. This was practiced, says Grotius, in Asia. In a somewhat similar manner, in our banks now, a sharp instrument like the blade of a knife is driven through a check, making a hole through it, and furnishing to the teller of the bank a sign or evidence that it has been paid. If this be the meaning, then the expression here denotes that the obligation of the Jewish institutions ceased on the death of Jesus, as if he had taken them and nailed them to his own cross, in the manner in which a bond was cancelled.

Barnes: Col 2:15

And having spoiled - Plundered as a victorious army does a conquered country. Notes, Col 2:8. The terms used in this verse are all military, and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that every thing is now in subjection to him, and we have nothing to fear.

Principalities and powers - Notes, Eph 1:21; Eph 6:12, note. The "principalities and powers"here referred to, are the formidable enemies that had held man in subjection, and prevented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world, Joh 12:31, note; Eph 2:2, note. The Saviour, by his death, wrested the dominion from them, and seized upon what they had captured as a conqueror seizes upon his prey. Satan and his legions had invaded the earth and drawn its inhabitants into captivity, and subjected them to their evil reign. Christ, by his death. subdues the invaders and recaptures those whom they had subdued.

He made a show of them openly - As a conqueror, returning from a victory, displays in a triumphal procession the kings and princes whom he has taken, and the spoils of victory. This was commonly done when a "triumph"was decreed for a conqueror. On such occasions it sometimes happened that a considerable number of prisoners were led along amidst the scenes of triumph see the notes at 2Co 2:14. Paul says that this was now done "openly"- that is, it was in the face of the whole universe - a grand victory; a glorious triumph over all the powers of hell It does not refer to any public procession or display on the earth; but to the grand victory as achieved in view of the universe, by which Christ, as a conqueror, dragged Satan and his legions at his triumphal car; compare Rom 16:20.

Triumphing over them in it - Margin, or, "himself."Either "by the cross,"or "by himself."Or, it may mean, as Rosenmuller suggests, that "God Col 2:12 triumphed over these foes in him; i. e., in Christ. The sense is substantially the same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word "triumph"explained in the Notes on 2Co 2:14. The meaning of all this is, that since Christ has achieved for us such a victory, and has subdued all the foes of man, we should not be led captive, but should regard ourselves as freemen. We should not be made again the slaves of custom, or habit, or ritual observances, or superstitious rites, or anything whatever that has its origin in the kingdom of darkness. We are bound to assert and to use our freedom, and should not allow any hostile power in the form of philosophy or false teaching of any kind, to plunder or "spoil"us; Col 2:8. The Christian is a freeman. His great Captain has subdued all his enemies, and we should not allow them again to set up their dark empire over our souls. The argument of the apostle in these verses Col 2:13-15 is derived from what Christ has done for us. He mentions four things:

(1) He has given us spiritual life.

\caps1 (2) h\caps0 e has forgiven all our trespasses.

\caps1 (3) h\caps0 e has blotted out or abolished the "ordinances"that were against us.

\caps1 (4) h\caps0 e has triumphed over all our foes. From all this he infers (Col 2:16 ff) that we should not be made captive or subdued by any of the rites of superstition, or any of the influences of the kingdom of darkness.

Barnes: Col 2:16

Let no man, therefore, judge you - compare Rom 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence. The meaning is, "since you have thus been delivered by Christ from the evils which surrounded you: since you have been freed from the observances of the law, let no one sit in judgment on you, or claim the right to decide for you in those matters. You are not responsible to man for your conduct, but to Christ; and no man has a right to impose that on you as a burden from which he has made you free."

In meat - Margin, or eating and drinking. The meaning is, "in respect to the various articles of food and drink."There is reference here, undoubtedly, to the distinctions which the Jews made on this subject, implying that an effort had been made by Jewish teachers to show them that the Mosaic laws were binding on all.

Or in respect of a holy day - Margin, part. The meaning is, "in the part, or the particular of a holy day; that is, in respect to it"The word rendered "holy-day"- ἑορτὴ heortē - means properly a "feast"or "festival;"and the allusion here is to the festivals of the Jews. The sense is, that no one had a right to impose their observance on Christians, or to condemn them if they did not keep them. They had been delivered from that obligation by the death of Christ; Col 2:14.

Or of the new moon - On the appearance of the new moon, among the Hebrews, in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meat offering, were required to be presented to God; Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival; Lev 23:24, Lev 23:25.

Or of the Sabbath days - Greek, "of the Sabbaths."The word Sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly to the beginning and close of their great festivals. There is, doubtless, reference to those days in this place, since the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called. There is no evidence from this passage that he would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number - "the Sabbath,"it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the Ten Commandments. No part of the moral law - no one of the ten commandments could be spoken of as "a shadow of good things to come."These commandments are, from the nature of moral law, of perpetual and universal obligation.

Barnes: Col 2:17

Which are a shadow of things to come - See the notes at Heb 8:5; Heb 10:1, note. They were only a dim outline of future things, not the reality.

But the body is of Christ - The reality, the substance. All that they signified is of or in Christ. Between those things themselves which are in Christ, and those which only represented or prefigured them, there is as much difference as there is between a body and a shadow; a solid substance and a mere outline. Having now, therefore, the thing itself the shadow can be to us of no value; and that having come which was prefigured, that which was designed merely to represent it, is no longer binding.

Barnes: Col 2:18

Let no man beguile you of your reward - Margin, judge against you. The word used here - καταβραβεύω katabrabeuō - occurs nowhere else in the New Testament. It is a word which was employed with reference to the distribution of prizes at the Grecian games, and means, to give the prize against anyone, to deprive of the palm. Hence, it means to deprive of a due reward: and the sense here is, that they were to be on their guard lest the "reward"- the crown of victory to which they looked forward - should be wrested from them by the arts of others. That would be done if they should be persuaded to turn back, or to falter in the race. The only way to secure the prize was to hold on in the race which they then were running; but if they yielded to the philosophy of the Greeks, and the teachings of the Jews, they would be defrauded of this reward as certainly as a racer at the games would if the crown of victory should be unjustly awarded to another. In this case, too, as real injustice would be done, though the apostle does not say it would be in the same manner. Here it would be by art; in the case of the racer it would be by a wrong decision - but in either case the crown was lost. This exhortation has the more force from this consideration. Against an unjust judge we could have no power; but we may take care that the reward be not wrested from us by fraud.

In a voluntary humility - Margin,"being a voluntary in humility."Tyndale renders this,"Let no man make you shoot at a wrong mark, which, after his own imagination, walketh in the humbleness of angels."The word used here ( ταπεινοφροσύνη tapeinophrosunē ) means "lowliness of mind, modesty, humbleness of deportment;"and the apostle refers, doubtless, to the spirit assumed by those against whom he would guard the Colossians - the spirit of modesty or of humble inquirers. The meaning is, that they would not announce their opinions with dogmatic certainty, but they would put on the appearance of great modesty. In this way, they would become really more dangerous - for no false teachers are so dangerous as those who assume the aspect of great humility, and who manifest great reverence for divine things. The word rendered "voluntary"here - θέλων thelōn - does not, properly, belong to the word rendered "humility."It rather appertains to the subsequent part of the sentence, and means that the persons referred to were willing, or had pleasure in attempting, to search into the hidden and abstruse things of religion. They were desirous of appearing to do this with an humble spirit - even with the modesty of an angel - but still they had pleasure in that profound and dangerous kind of inquiry.

And worshipping of angels - θρησκείᾳ τῶν ἀγγέλων thrēskeia tōn angelōn . This does not mean, as it seems to me, that they would themselves worship angels or that they would teach others to do it for there is no reason to believe this. Certainly the Jewish teachers, whom the apostle seems to have had particularly in his eye, would not do it; nor is there any evidence that any class of false teachers would deliberately teach that angels were to be worshipped The reference is rather to the profound reverence; the spirit of lowly piety which the angels evinced, and to the fact that the teachers referred to would assume the same spirit, and were, therefore, the more dangerous. They would come professing profound regard for the great mysteries of religion, and for the incomprehensible perfections of the divinity, and would approach the subject professedly with the awful veneration which the angels have when they "look into these things;"1Pe 1:12. There was no bold, irreverent, or confident declamation, but the danger in the case arose from the fact that they assumed so much the aspect of modest piety; so much the appearance of the lowly devotion of angelic beings. The word rendered here "worship"- θρησκεία thrēskeia - occurs in the New Testament only here, in Act 26:5; and Jam 1:26-27, in each of which places it is rendered "religion."It means here the religion, or the spirit of humble reverence and devotion which is evinced by the angels; and this accords well with the meaning in Jam 1:26-27.

Intruding into those things which he hath not seen - Or inquiring into them. The word used here ( ἐμβατεύων embateuōn ) means to go in, or enter; then to investigate, to inquire. It has not, properly, the meaning of intruding, or of impertinent inquiry (see Passow), and I do not see that the apostle meant to characterize the inquiry here as such. He says that it was the object of their investigations to look, with great professed modesty and reverence, into those things which are not visible to the eye of mortals. The "things"which seem here to be particularly referred to, are the abstruse questions respecting the mode of the divine subsistence; the ranks, orders, and employments of angelic beings; and the obscure doctrines relating to the divine government and plans. These questions comprised most of the subjects of inquiry in the Oriental and Grecian philosophy, and inquiries on these the apostle apprehended would tend to draw away the mind from the "simplicity that is in Christ."Of these subjects what can be known more than is revealed?

Vainly puffed up by his fleshly mind - Notwithstanding the avowed "humility,"the modesty, the angelic reverence, yet the mind was full of vain conceit, and self-confident, carnal wisdom. The two things are by no means incompatible - the men apparently most meek and modest being sometimes the most bold in their speculations, and the most reckless in regard to the great landmarks of truth. It is not so with true modesty, and real "angelic veneration,"but all this is sometimes assumed for the purpose of deceiving; and sometimes there is a native appearance of modesty which is by no means an index of the true feelings of the soul. The most meek and modest men in appearance are sometimes the most proud and reckless in their investigations of the doctrines of religion.

Barnes: Col 2:19

And not holding the Head - Not holding the true doctrine respecting the Great Head of the church, the Lord Jesus Christ; Notes, Eph 1:22. This is regarded here as essential to the maintenance of all the other doctrines of religion. He who has just views of the Redeemer will not be in much danger of erring respecting the other points of religious belief.

From which all the body ... - This passage is almost word for word the same as in Eph 4:15-16. See it explained in the notes there.

Barnes: Col 2:20

Wherefore - In view of all that has been said. If it be true that you are really dead to the world, why do you act as if you still lived under the principles of the world?

If ye be dead with Christ - If you are dead to the world in virtue of his death. The apostle here, as elsewhere, speaks of a very close union with Christ. We died with him; that is, such was the efficacy of his death, and such is our union with him, that we became dead also to the world; Notes, Rom 6:2, note, 4, note, 8, note, 11, note.

From the rudiments of the world - Margin, "elements."The elements or principles which are of a worldly nature, and which reign among worldly men; see the notes at Gal 4:3.

Why, as though living in the world - Why do you allow them to influence you, as though you were living and acting under those worldly principles? They ought no more to do it, than the things of this world influence those who are in their graves.

Are ye subject to ordinances - The rites and ceremonies of the Jewish religion; see the notes at Gal 5:1-4.

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 2:9

For the causal particle induceth this as an argument to enforce the caution immediately foregoing, against those who did seek to draw from Christ by philosophy, as well as urging the ceremonial law; else the apostle’ s reasoning were not cogent unless against both.

In him it is evident that the Lord Jesus Christ himself, whom he had described and but just now named, is the subject, the person of whom he speaks, and in whom is seated, and unto whom he attributes, what followeth, Col 1:19 Joh 1:4 1Ti 4:16 . He doth not say, in his doctrine, whatever Socinians cavil, as if they would render the apostle absurd, and not to agree with himself in what he asserts of Christ’ s person before (as hath been showed) and after in the context. It is plain this relative him, respects not only Col 2:8 , but Col 2:11 , &c. in whom the believing Colossians are said to be complete as their Head, both in the former chapter, and soon after in this. Would it not be absurd to say, Christ’ s doctrine is the head of angels? We are crucified in the doctrine of Christ? Buried and quickened together with his doctrine? The hand-writing of ordinances was nailed to the cross of doctrine? Is a doctrine the head of principalities and powers? Can a doctrine be buried in baptism? &c. To silence all the earth, that they should not restrain it to Christ’ s doctrine only, what he asserts of his person, Paul, after Christ had been several years in heaven, put it in the present tense,

dwelleth not dwelt, as 2Ti 1:5in regard of the person eternally the same, Heb 13:8 ; for his argument had not been cogent, to contain Christians in the faith of Christ, and their duty to him, to have alleged, in the doctrine of Christ now in heaven hath dwelt all the fulness of the Godhead bodily (could propriety of speech have allowed it); but from the other respect, because in their very flesh (the body of Christ, now an inhabitant of the heavens) the very Godhead, in the whole fulness thereof, personally, from the moment of his incarnation, doth yet dwell. What will not the faithful perform and work out with their utmost faith, that they may never suffer themselves to be rent from spiritual and mystical union with him, in whom they understand that even they themselves shall be also divinely filled, Col 2:10 , i.e. in their measure be made partakers of the Divine nature, 2Pe 1:4 .

Dwelleth imports more than a transient stay for a few minutes, or a little while, even abiding in him constantly and for ever, as dwelling most usually notes, 2Co 6:16 . That which doth thus perpetually abide in his person, as denominated after the human nature, is all the fulness of the Godhead, viz. that rich and incomprehensible abundance of perfections, whereof the supreme and adorable nature is full; so that indeed there is not at all any perfection or excellency in the Divine nature but is found abiding in him. And after no common or ordinary way, but by a hypostatical or personal union of the Godhead with the manhood in Christ; which is not by way of mixture, confusion, conversion, or any other mutation; but

bodily to exclude that inhabitation which is only by extrinsical denomination. It being an adverb, doth denote the manner as well as the subject; wherefore when he speaks of the temple of his body, Joh 2:21 , that doth not fully reach the apostle’ s meaning here: but it must be expounded personally, since in the Greek that which signifies with us a body, and so our English word body, is put for a person, Rom 12:1 2Co 5:10 Rev 18:13 : somebody or nobody, i.e. some person or no person. There is a presence of the Godhead general, by essence and power; particular, in the prophets and apostles working miracles: gracious, in all sanctified ones; glorious, in heaven, in light which no man can approach unto, 1Ti 6:16 ; relative, in the church visible and ordinances, typically under the law, and symbolically in the sacraments: but all these dwellings, or being present in the creature, fall short of that in the text, viz. bodily, connoting the personal habitation of the Deity in, and union of it with, the humanity of Christ, so close, and strait, and intimate, that the Godhead inhabiting and the manhood inhabited make but one and the same person, even as the reasonable soul and body in man make but one man. The way of the presence of the Deity with the humanity of Christ is above all those manners of the presence of God with angels and men. The Godhead dwells in him personally, in them in regard of assistance and energy: Godhead notes the truth of it; Christ was not only partaker of the Divine nature, 2Pe 1:4 , but the very Godhead dwells in him: it is not only the Divinity (as the Socinians, following the Vulgar Latin in this, would have it) but the Deity, the very nature and essence of God. Now it is observable, though in God himself Divinity and Deity be indeed the same, Rom 1:20 , and may differ only from the manner of our conception and contemplation; yet here, when the enemies to Christ’ s Deity might by their cavilling make more use of the word Divinity, (as when the soul of man is said to be a divine thing), to insinuate as if it here noted only the Divine will exclusive to the other attributes, (which exclusion the term all doth significantly prevent), the apostle puts in Deity or Godhead. Then lest Christ might (as by the Arians) be deemed a secondary God, or (as some since) a made god, inferior to the Father, he saith the fulness of the Godhead, which speaks him perfect God, coequal with the Father: further, connoting a numerical sameness of essence between the Godhead of the Father and the Son, all the fulness of the Godhead dwelleth in him. There is not one fulness of the Father and another of the Son, but one and the same singular Godhead in both, Joh 10:30 . The fulness of the manhood in Adam and Eve were not numerically the same, but the Godhead of the Father and the Son is: yet is not the manhood of Christ co-extended and commensurate with the Godhead (as some Lutherans conceit); but where the manhood is, or Christ as man is, or hath his existence, there the fulness of the Godhead dwells bodily: so that this fulness is extended as the manhood only in which it is, and not as far as the Deity in which this derivative fulness is not as in its seat, though it be all originally from it, but inherently or subjectively in Christ.

Poole: Col 2:10

And ye ye saints and holy brethren, Col 1:2 , who have received Christ, Col 2:6,7 , and so are mystically united to him, in whom dwelleth all fulness (as you have heard); being in him, having one Spirit with him, as members with the head, Rom 8:1,9 Eph 1:23 ,

are complete are implete, or filled, and so mediately and causally complete from the all-fulness that is in your Head, yet not immediately and properly complete with it (as some have been apt to think). But

in him ye have that completeness and perfection which is reckoned and made over to you and accepted for you to justification, so that of his fulness ye receive, and grace for grace, Joh 1:16 1Co 1:30 2Co 5:21 Eph 1:6 Phi 3:9 ; derive in and from him all spiritual blessings, Eph 1:3 ; so that every one hath grace sufficient, 2Co 12:9 , to do all things incrumbent on him, through Christ strengthening him, Phi 4:13 . It is true there is here in this state no being complete or perfect actually, as to glorification, yet, virtually and seminally, that may in a sort be said of true believers not only in regard of their Head, but in regard of their certain hope of being saved in Christ, yea, and indeed as to the earnest, the seed and root of it, having already that life which shall never have an end, Joh 3:36 4:14 Rom 5:2 Eph 4:30 2Th 2:13 Heb 9:15 10:14 1Pe 1:3,4 1Jo 5:12 .

Which is the head of all principality and power: the apostle, for consolation of the saints, and in opposition to those who did endeavour a withdrawing from Christ to the worshipping of angels. Col 2:18 , doth further infer, from the personal union, the dignity of the human nature of Christ, in regard of the good angels, which are here meant by

principality and power by reason of their excellency by nature and grace, and their authority delegated to them by God over other creatures, Mat 24:36 2Co 11:14 1Ti 5:21 . Christ having the fulness of the Godhead dwelling in him bodily, is Head unto the good angels in regard of his excellency and eminency above them, who are far below him in perfection, Eph 1:21 Heb 1:4 ; the best of them are ministering spirits and subject to him, and so under his authority and at his command, Mat 13:41 16:27 24:31 Eph 3:10 Heb 1:14 1Pe 3:22 Rev 1:1 22:16 .

Poole: Col 2:11

In whom also ye are circumcised with the circumcision made without hands: he removes what they who are addicted to superstition might suggest, as if there were somewhat defective to a completeness in Christ, by showing there was no need of any addition to what he required in the gospel; for that they might most plausibly urge of circumcision, as being the seal of the old covenant, and an obligation to the whole law, Gal 5:3 , which some pressed as necessary to salvation, Act 15:1,24 , he here shows was altogether needless now, that they were sanctified and had the thing signified by it, the circumcision of the heart, Rom 2:28,29 Php 3:3 , and were complete in Christ without it; yea, that the urging of that and other ceremonies now, was a pernicious error, tending to annihilate the cross of Christ, and overthrow the whole mystery of his grace. It is true it was appointed to the Jews, a figure of a thing absent; they therefore who retain that figure after the coming of Christ, deny that to be complete which it doth figure, and so abolish the presence of the truth; by stickling for the shadow, they let go the substance, viz. the circumcision not made by the operation of man, but of God; not with the knife of Moses, but the word of Christ, sharper than any two-edged sword, Heb 4:12 : and if we compare this with the verse following, and Phi 3:3 , the apostle intimates that baptism is the same to us Christians which circumcision was to the Jews; and that is often ascribed to the external administration, that is only the internal operation of the Spirit, as Rom 6:3,4 Ga 3:27,28 Tit 3:5 1Pe 3:21 . Now though there was during the shadow of it, Heb 10:1 , under the Old Testament, the circumcision of the heart, as well as under the New, Deu 10:16 30:6 Jer 4:4 ; yet under the New Testament Christ the substance (who was only before in the promise) being now exhibited, having abolished the old symbol and instituted baptism in the room of it; that with the hands in the flesh, Eph 2:11 , which they who received not the promise, i.e. the Messiah promised, used, Heb 11:39 , was to be no more urged, now the benefit by the merit of his obedience unto the death of the cross, whereby he circumciseth from sin, might be enjoyed, as was signified by baptism, appointed to this end, Mat 28:19 Act 2:38 Rom 6:3,4 Ga 3:27 1Pe 3:21 .

In putting off the body of the sins of the flesh: hence he doth illustrate this spiritual circumcision by describing the parts of it, beginning with the mortification of the old man, corrupted nature, containing not only the body and senses, but the soul tainted with the defilements of sin, Col 3:5 Rom 6:6 Gal 5:19-21,24 Eph 4:22 . The body of sins which do mostly exert themselves in the flesh, every member and power while unregenerate being active in the committing of sin, till the new man be put on, Eph 4:24 , and the dominion of it be subdued; not by any natural part which a man hath of himself for that purpose, but by the circumcision of Christ, not properly that whereby he himself was circumcised in the flesh the eighth day, but that which he hath indispensably required to have admission into his kingdom, Joh 3:3 , and which he himself is the worker of, doth procure by his merit, and effect by his Spirit, which all the suasion of the sublimest philosophers, and devotion of superstitious ones, cannot do.

Poole: Col 2:12

Buried with him in baptism: he shows that in Christ they who are found have not only the thing signified, but right to the outward sign and seal, viz. baptism, in the room of circumcision abolished; the death and burial of Christ is not only the exemplar, but the cause of the death of the old man, signed and sealed in baptism: or, by baptism into death, Rom 6:3,4 , analogically, or symbolically, or sacramentally, when the Lord, together with the external sign, conferreth his grace signified by that sign; for even then the sins of such a one are buried with Christ so as they shall appear no more, either to his eternal condemnation, or in their former dominion, Rom 6:6,9,14 .

Wherein also ye are risen with him in or by which baptism becoming effectual, having mortified the body of sin, like as Christ was raised from the dead, ye are quickened and raised to newness of life, Rom 6:4 Gal 3:27-29 Eph 4:23,24 5:14,26,27 Col 3:10,11 . By virtue of Christ’ s resurrection, a spiritual and mystical one is produced in you, which hath a resemblance and analogy to his.

Through the faith of the operation of God not of yourselves, but through faith, Eph 2:8 , and that wrought in you by the energy or efficacy of God, Joh 6:29 Phi 1:29 2:13 Heb 12:2 .

Who hath raised him from the dead who did exert his power in raising up Christ from the dead: compare Rom 4:24 , with Eph 1:19,20 . This faith is not only wrought by God, as the circumcision without hands, but it doth respect that wonderful power of God put forth in the raising of Christ, as the subject, which he mentions by way of congruity, speaking of our resurrection, and of Christ’ s. And he specifieth faith rather than love or other graces which are wrought also by God, because in this grace, which is the constitutive part of the new creature, God comes in with a greater irradiation upon the soul, being it hath not one fragment or point of nature to stand upon; carnal reason and mere moral righteousness being opposite to it, whereas other graces are but as the rectifying of the passions, and setting them upon right objects.

Poole: Col 2:13

And you, being dead in your sins: he further shows they had no need of circumcision in the flesh, Eph 2:11 , having all in Christ for justification as well as sanctification, though they (as well as the Ephesians, see Eph 2:1,5 ) were by nature spiritually dead in sins, deprived of the life of grace, and separated from the life of glory.

And the uncircumcision of your flesh and having the foreskin of their flesh in paganism; which was true literally, but, considering the internal circumcision, Col 2:11 , the apostle’ s expression here is to be expounded of the internal corruption of our nature, the uncircumcised heart, original corruption derived unto all by carnal propagation, which is predominant in the unregenerate. These being dead as to the life of grace, Mat 8:22 Joh 5:25 Rom 8:7 1Co 2:14 1Ti 5:6 .

Hath he quickened together with him you who were strangers from the life of God, Eph 4:18 , hath he now quickened or revived to a spiritual life with him here, and hereafter to eternal life, 1Co 15:22 .

Having forgiven you all trespasses having freely pardoned to you (the word noting a free affection to give and forgive, 2Co 2:10 Eph 4:32 ) all your sins, after as well as before baptism, which is the sign and seal of it, Psa 103:3 ; so that the Spirit of Christ doth not only infuse a principle of grace, and implant a living and abiding seed to work out vicious habits, but God, upon the account of Christ’ s plenary satisfaction, doth freely remove all the guilt that binds over to eternal death, and doth not impute to believers any of their sins in whole or in part, but treateth them as if they had committed none at all, Mat 26:28 Act 10:43 Eph 1:7 Heb 9:15 , and will remember them no more, so that when they are sought for they shall not be found, Jer 31:34 50:20 Heb 10:17 . What the papists say of the fault being remitted, when the punishment may be exacted either in whole or in part, that they may have a pretence for human satisfactions, (the groundlessness of which was hinted, Col 1:24 ), is a mere figment of the schools, against Scripture and reason.

Poole: Col 2:14

Blotting out the handwriting of ordinances that was against us: having just before manifested God’ s grace in the free forgiveness of all their trespasses, he doth here adjoin the foundation and means of this remission, viz. "Wiping out the bill of decrees," as one reads; or effacing and cancelling "the handwriting that was against us, which was contrary to us in traditions," as another, pointing after chirograph or handwriting: upon the matter in the explanation there will be no difference from our reading of it. Sin, in Scripture, is frequently accounted a debt, and the acquitting, the pardoning of it, Mat 6:12 Luk 11:4 13:4 : as the debtor is obliged to payment, so the sinner to punishment; only it is to be remembered, that though a private creditor may forgive his debt, yet unless the conservator of public justice do exempt an offender against the law, he is not acquitted, but is still under an obligation, bond or handwriting, having, as they under the Mosaic law, professed allegiance, Exo 24:7 , which upon default was an evidence of this guilt to avenging justice. The law prescribed by the ministration of Moses was appendaged with many ceremonial ordinances, to the observation of all which circumcision did oblige: this obligation interpretatively was as a handwriting which did publicly testify a man’ s native pollution, and was a public confession of his sin and misery, as washings did testify the filth of his sins, and sacrifices, capital guilt to them who lived under it, and did not perform it; that they were accursed, Gal 3:10,19 , under a ministration of death, 2Co 3:7,9 ; while by laying their hands on the sacrifices, they did as it were sign a bill or bond against themselves, whereby conscience of guilt was retained, Heb 10:2,3 , and a conscience of sin renewed, so that the heart could not be stablished in any firm peace, Heb 9:9 10:1 ; but they did confess sin to remain, and that they did want a removal of the curse by a better sacrifice. Upon the offering up of this, the law of commandments was blotted out, cancelled or abolished, even that contained in ordinances, saith the apostle elsewhere; see Eph 2:15 , compared with, Col 2:16,20,21 ; and therefore there is no condemnation to them that are circumcised with the circumcision of Christ, being found in him, Col 2:11 , with Rom 8:1 7:4 .

Which was contrary to us so that however the law, which was in itself holy, just, and good, through sin became in some sort contrary, or subcontrary, to us, in that it did serve to convict, and terrify with the curse for our default, Rom 7:5,9 , aggravating all by its ceremonies, and shutting the gate of God’ s house against the Gentiles, of whose number the Colossians were, strangers from the covenants of promise, Eph 2:12 ; yet this obligation was abrogated and annulled by the death of Christ, as the apostle expresseth it with great elegancy, having not only said that the debt was wiped out, defaced by the blood of Christ being drawn over it, as they used to blot out debts or draw red lines across them; but he adds,

and took it out of the way taken out of the way, as the debtor’ s bond or obligation is, being cancelled and torn to pieces, so that there is no memorial or evidence of the debt doth remain, all matter of controversy being altogether removed. Yet, if it may be, to speak more fully and satisfactorily, he annexeth,

nailing it to his cross what could be more significant? Implying that Christ, by once offering himself a sacrifice on the cross, had disarmed the law, and taken away its condemning power, Rom 7:4 Gal 3:13 . It being customary (as learned men say) of old, especially in Asia, to pierce cancelled obligations and antiquated writings with nails; Christ by his plenary satisfaction did not only discharge from the condemnation of the law, Rom 8:1,34 , but he did effectually, with the nails with which he himself was crucified, by interpretation, fasten the handwriting of ordinances to his cross, and abolished the ceremonial law in every regard, since the substance of it was come, and that which it tended to was accomplished, in giving himself a ransom for all, 1Ti 2:6 , to the putting away of sin, Heb 9:26 , and obtaining eternal redemption, Heb 9:12 .

Poole: Col 2:15

And having spoiled some render it, seeing he hath stripped or made naked, as runners and racers used to put off their clothes.

Principalities and powers hence some of the ancients read putting off his flesh (possibly by the carelessness of some scribes, writing that which signifies flesh instead of that which signifies principalities, in all the authentic copies); but besides that Christ hath not put off the human nature, only the infirmities of the flesh, 2Co 5:16 Heb 5:7 , it doth not agree with what follows. One conceits that by principalities and powers are meant the ceremonies of the law, because of the Divine authority they originally had; and that Christ unclothed or unveiled them, and showed them to be misty figures that were accomplished in his own person. But I see no reason thus to allegorize, for it is easy to discern the word is borrowed from conquering warriors having put to flight and disarmed their enemies, (as the word may well signify disarming, in opposition to arming, Rom 13:12 Eph 6:11,14 ), and signifies here, that Christ disarmed and despoiled the devil and his angels, with all the powers of darkness. We have seen that by principalities and powers are meant angels, Col 1:16 , with Rom 8:37 Eph 1:21 ; and here he means evil ones, in regard of that power they exercise in this world under its present state of subjection to sin and vanity, Luk 4:6 Joh 12:31 2Co 4:4 Eph 2:2 6:12 2Ti 2:26 ; whom Christ came to destroy, and effectually did on his cross defeat, Luk 11:22 Joh 16:11 1Co 15:55 Heb 2:14 1Jo 3:8 ; delivering his subjects from the power of darkness, Col 1:13 , according to the first promise, Gen 3:15 .

He made a show of them openly yea, and Christ did, as an absolute conqueror, riding as it were in his triumphal chariot, publicly show that he had vanquished Satan and all the powers of darkness, in the view of heaven and earth, Luk 10:17,18 .

Triumphing over them even then and there where Satan thought he should alone have had the day by the death of the innocent Jesus, was he and his adherents triumphed over by the Lord of life, to their everlasting shame and torment. What the papists would gather hence, that Christ did, in this triumphant show upon the cross, carry the souls of the patriarchs out of their Limbus, i.e. their appointment to hell, is a mere unscriptural fiction; for those that he made show of in his victorious chariot are the very same that he spoiled to their eternal ignominy and confusion.

In it: some render this, (as in the margin), in himself, or by himself, i.e. by his own power and virtue and not by the help of any other; the prophet saith he trod the winepress alone, and had not any of the people with him, Isa 63:3 : yet it seems here better to adhere to our own translation, in it, considering what went before of his cross, that he triumphed over Satan on it or by it, because the death that he there suffered was the true and only cause of his triumphs; there he trod Satan under his feet, there he set his seed at liberty, and they who go about to bereave them of it, and bring them into bondage, do no other than restore to Satan his spoils.

Poole: Col 2:16

Let no man therefore judge you he infers none should be condemned: none condemns another for exercising Christian liberty; none hath power to judge and censure herein: q.d. Suffer not any one (he excepts none) to impose upon you that, as necessary in the use and practice of it, which is not after Christ, Col 2:8 , not warranted by his law of liberty, Rom 14:3,4 Ga 5:1 Jam 1:25 . Paul himself would not be imposed on, 1Co 6:12 7:23 Gal 2:5,11,14 , &c.; he would not (as one of the words doth note) be domineered over by any, or suffer any to exercise authority over him, who held the Head, and owned Christ to be Lord of the conscience, and sole dictator of what way he will be served in.

In meat, or in drink he therefore would not have the practice of ceremonials obtruded, instancing in some, as the difference of meats and drinks, in the use or not use of which (now after Christ had nailed those decrees to his cross) superstitious ones would, from the antiquated rites of the Jews and Pythagorean philosophers, place holiness in, and add them to the Christian institution.

Or in respect of an holy-day, or of the new moon, or of the sabbath days or the difference of festivals and sabbaths, whether annual, or monthly, or weekly, from the Levitical institutions.

Poole: Col 2:17

Which are a shadow of things to come which, as they were but obscurer representations or shadowy resemblances of future benefits procured by Christ, Heb 8:5 9:11 10:1 , whatever temporary glory they had from the former institution, till the time of reformation, Heb 9:10 , yet that was done away, and they now had none, in respect of the glory that excelleth and remaineth, 2Co 3:10,11 . So that this doth no way gainsay the sacraments now of Christ’ s own institution, which may be called figures and shadows, not of things future, of Christ not yet come, but as already exhibited, whom they manifest to the mind and faith to be present, to those who rightly partake of them: we cannot say he condemns all distinctions of meats and drinks, viz. bread and wine in the Lord’ s supper; or of days; only the decrees and ordinances of Moses, or any other which the false teachers cried up, that were not after Christ.

But the body is of Christ who is really the substance and antitype of all the Old Testament shadows, which have completion or accomplishment in him, Joh 1:17 Rom 10:4 Gal 4:10-12 ; as all the promises were in him yea and Amen, Dan 9:24 2Co 1:20 ; all was consummated in him, Joh 19:30 , who came in the place of all the shadows. He is Lord of the sabbath, Mat 12:8 , and therefore, having broken the devil’ s head-plot by his propitiatory sacrifice, and entered into his rest, ceasing from his own works of redemption by price, as God did from his of creation, Heb 4:10 , he did away 2Co 3:7,11all that was typical and ceremonial of the old sabbath, (as other types of himself); keeping only that which was substantial, for a holy rest of one day in seven, and appointing that in commemoration of the Father’ s work and his to be, from his resurrection, observed on the first day of the week, for the edification of his church; which he honoured by his appearance amongst his apostles on that day, and that day seven-night after, which proceeded originally from his instituting of that day (to prevent dissension) for public worship in Christian assemblies. Some have observed that the Jewish doctors did foresay: That the Divine Majesty would be to Israel in a jubilee, freedom, redemption, and finisher of sabbaths: and that four sabbaths did meet together and succeed each other at the death and the resurrection of Christ, viz.

1. The sabbatical year of jubilee, Luk 4:19 .

2. The high sabbath, Joh 19:31 .

3. The seventh-day sabbath, when his body rested in the grave.

4. The first day of the week, when he rose a victorious conqueror of the devil, and had all put in subjection to him, unto whom all the rest did refer, and therefore they were to disappear, upon his estating his people in a rest which the law could not; whereupon his people are obliged in public adoration and praise to commemorate him on the first day of the week, or the Lord’ s day, to the end of the world, 1Co 16:1,2 Re 1:10 .

Poole: Col 2:18

Let no man beguile you of your reward: the original compound word, peculiar in the New Testament to Paul, and that in this Epistle only, (and not very frequent in other authors), hath occasioned interpreters here to render it variously, some joining the next following word with it, and some (as we read it) to that which follows after. The simple word is, Col 3:15 , read rule, or judge, and it may be rendered intercede. Yet Paul doth not elsewhere use this word simply or in composition where he speaks of judging and condemning, Rom 2:1 ; however, it is borrowed from those who were judges or umpires in their games, the apostle most likely alluding to those, who through favour or hatred determined unjustly, to the defrauding those victors of their prize or reward to whom it was due. Hence some would have the import to be agreeable to our translation; Be careful these unjust arbiters do not defraud you of gaining Christ, and deceive you, , as Mat 24:4 Eph 5:6 2Th 2:3by prescribing false lists and giving you wrong measures, and so judging against you. One renders it: Let no man deceive you with subtle argument, who pleaseth or delights himself in humility; another: Let no man take your prize; others: Let no man master it or bear rule over you at pleasure; let none take upon himself, or usurp to himself, the parts or office of a governor or umpire over you. The apostle labours to fortify the true followers of Christ against such superstitious subtle ones, who by their artifice did assume a magisterial authority (without any sure warrant from God) to impose their traditionary and invented services upon them, and determine of their state, accordingly as the papists do at this day. One learned man thinks the apostle had not used this word here, but for some notable advantage, viz. because the simple word may signify to intercede as well as to judge; it made wonderfully to his purpose in this composition, (as he uses concision, Phi 3:2 ), to disparage those seducers who did, from some notions of the Platonists, labour to gain credit to that opinion that the angels were intercessors between God and man.

In a voluntary humility, and worshipping of angels covering their imperious spirit by being volunteers in humility, or by a pretence of voluntary, uncommanded humility, alleging it would be presumption in them to address themselves immediately to God, and therefore they would pay a religious homage to angels, as of a middle nature between God and them, presuming they would mediate for them: an instance to express all that invented worship, which, how specious soever it may seem to be, hath no warrant from Christ, who alone can procure acceptance of our persons and services. He expects that his disciples should assert his rights, and the liberty with which he hath made them free, against the traditions of self-willed men, and no more to solemnize for worship, than teach for doctrines, the traditions of men, Mat 15:2,6,9 . We must not, under any pretext of humility, presume to know what belongs to our duty and God’ s service better than Christ doth, showing us that he alone is the true and living way, and we may come boldly by him, Mat 11:28 Joh 14:1,6 Eph 3:12 Heb 4:16 Heb 10:19,20 . And therefore the adoring and invocating of angels as heavenly courtiers, whatever the papists out of a show of humility do argue, is not after Christ, but against him.

Intruding into those things which he hath not seen: yea, and for any one to assert it, and the like, is to be a bold intruder upon another’ s possession, a thrusting a man’ s self into the knowledge and determination of that which is above his reach, Psa 131:1 , and he hath no ground at all for, but doth pry or wade into a secret which a man cannot know. The apostle useth a Platonic word against those who did indulge themselves out of curiosity in the opinions of the Platonists about angels, the worshippers of which, amongst those who were professed Christians in Phrygia, were so tenacious of their error that they were not rooted out after the third century, when a canon was made against them under the name of Angelici, in the council of Laodicea near Colosse.

Vainly puffed up by his fleshly mind the first rise of such foolish presumption, was a being rashly puffed up with the sense of their flesh, a deluded mind moved by some carnal principle, setting out things with swelling words of vanity, wherewith in truth they have no acquaintance, and whereof they have no experience, 1Ti 1:7 .

Poole: Col 2:19

And not holding the Head: here the apostle suggests, that those things he had before taxed did proceed from hence, that they let go the Lord Christ himself, Col 2:8,9 , from whom all truths are to be derived, and consequently he is all truth itself, Joh 14:6 ; not to adhere to him is the spring of all apostacies, lie being the Head: see Eph 4:15,16 .

From which all the body whence is communicated and distributed such influence to the body, the church, as is necessary to all the sensations and motions thereof.

By joints and bands having nourishment ministered being in all its members fitly framed together by the Spirit, Eph 2:21,22 , and united by faith, Eph 3:17 , hath a continual subsidy of life and vigour.

And knit together and fastened together in a spiritual union, which joineth all believers to their Head, and each of them to the other in him, 1Co 10:17 12:12,20,25,27 .

Increaseth with the increase of God whereupon, to mutual edification in love, it groweth with a Divine growth and spiritual increase, arising from the efficacy of God, and tending to his glory; being filled with the influences of his grace, 1Co 3:6 , it is established and strengthened by little and little, in light and purity, and all graces, till it attain to the measure of its perfect stature in Christ Jesus our Lord; whereas an increase in the traditions of men, and the inventions of flesh, do only blow it up with wens and imposthumes, to the disfiguring, deforming, and destroying of it.

Poole: Col 2:20

Wherefore if ye be dead with Christ from the rudiments of the world: here the apostle doth further argue against all impositions of superstitious observances, obtruded as parts of Divine worship, whether in reviving those abrogated, or setting up new ones, upon supposition of their union with Christ their Head, and their being dead in him as to all beggarly elements from which he had freed them by his death, Rom 6:3,5 7:4,6 Ga 4:9,10,11 , with Col 2:19 ; no uncommanded worship or way of worship being after Christ, Col 2:8 , in whom they were complete, Col 2:10 , being buried with him in baptism, Col 2:12 , having nailed those ritual ordinances to his cross, as antiquated or out-dated, Col 2:14 .

Why, as though living in the world, are ye are subject to ordinances? Why should they, who held the Head, Col 2:19 , as if they lived in the old world with those children in bondage, Gal 4:3 , before Christ came, be subject to ceremonial observances? q.d. It is most injurious that they should impose this yoke upon you, Act 15:10ye are most foolish if ye submit your necks; for God would not have a ceremonial worship which he himself instituted to be abrogated, that a new one should be invented by men. If the Head of the church like not the reviving that worship he hath laid aside, be sure he will not approve of any new one which he never appointed. The apostle is not here speaking of the magistrates’ ordinances about things indifferent in their use, for the real good of the civil government, but of the way of worshipping God by religious abstinences, &c.

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 2:9

For in him (in Christ) dwelleth all the fulness of the Godhead (of the divinity) corporally. [3] That is, in the person of Christ, the Son of God, really and substantially united to our human nature. Not inhabiting, as in a temple as the Nestorian heretics pretended, nor as by his grace in men's souls, but so as to be personally or hypostatically united to the soul and body of Christ. (Witham)

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[BIBLIOGRAPHY]

In ipso inhabitat omnis plenitudo divinitatis corporaliter, Greek: katoikei pan to pleroma tes theotetos somatikos. See St. John Chrysostom, Greek: log. st. p. 118.

Haydock: Col 2:12

Buried with him in baptism, signified by the ceremony of immersion in baptism. See Romans vi. 3. (Witham)

Haydock: Col 2:14

Blotting out, &c.[4] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Others would have it to signify only the yoke and obligations of the Mosaical law, which could not of itself remit sins, and occasionally made persons greater sinners. This sentence of death (whether we understand the one or the other) Christ took away, fastening it as it were, to the cross, taking it away by his death on the cross. (Witham)

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[BIBLIOGRAPHY]

Chirographum decreti; Greek: cheirographon tou dogmatos. In the common Greek copies, Greek: tois dogmasi, as Ephesians ii. 15.

Haydock: Col 2:15

And despoiling the principalities and powers; the devil and his infernal spirits. (Witham)

Haydock: Col 2:16

Let no man, therefore, judge you in meat or in drink. That is, for not abstaining from meats, called unclean, for drinking out of a cup without a cover, (see Numbers xix.) or for not keeping the Jewish festivals. For these were but shadows, types and figures of future things to be fulfilled in the new law of Christ: but the body is of Christ, (ver. 17.) i.e. was the body, the truth, the substance signified by these shadows and types. (Witham) ---

He means with regard to the Jewish observations of the distinction of clean and unclean meats; and of the festivals, new moons, and sabbaths; as being no longer obligatory. (Challoner) ---

Modern dogmatizers wilfully or ignorantly misapply this text of the apostle, to disprove the fasts and festivals observed in the Catholic Church; but it is evident, as St. Augustine observes, that the apostle is here condemning the legal distinction of clean and unclean meats, and the feasts of the new moon, to which false brethren wanted to subject the Colossians. (St. Augustine, ep. 59. ad Paulin. in solut. quæ. 7.)

Haydock: Col 2:18

Let no man seduce you. [5] In the Greek, hinder you from getting the prize. ---

Willing [6] (by their own will) in humility, and religion of Angels, practising a wrong and mistaken humility in regard of the Angels, when you pay them a worship not due to them, pretending them to be the mediators and saviours of mankind, as if they were equal, or greater than Christ, our only Redeemer; walking in things your understand not, these men being deceived by their vain philosophy, and pride of their own imaginations. By this means not holding, (ver. 19.) but having shaken off their only true invisible head, Christ Jesus, who is the head of his Church. It is admitted that these false doctors, among the Colossians, had introduced an undue and superstitious worship of Angels, and gave to them even a greater honour than to Christ. They worshipped them as the creators of the world, as mediators with God, even above Jesus Christ, which St. Paul here expresseth by these words, not holding the head. These seem to have been some disciples of Simon, and their heresies continued in some churches of Asia even to the fourth age [fourth century A.D.], as we may find by a canon of the council of Laodicea. But there is nothing here nor in that council against a due, i.e. an inferior honour and veneration, nothing like a divine honour, nor injurious to Christ, our chief mediator and only Redeemer, which the Church, from the first ages [first centuries A.D.], paid to saints and Angels. We do not ask grace, we do not offer up sacrifice, we hope not for salvation, but from God only, from Christ, God and man. (Witham) ---

Willing, &c. That is, by a self-willed, self-invented, superstitious worship, falsely pretending humility, but really proceeding from pride. Such was the worship that many of the philosophers (against whom St. Paul speaks, ver. 8.) paid to Angels or demons, by sacrificing to them, as carriers of intelligence betwixt God and man; pretending humility in so doing, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ; who is the head both of Angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon and Menander, to the Angels, whom they believed to be the makers and lords of this lower world. This is certain, that they whom the apostle here condemns, did not hold the head, (ver. 19.) that is, Jesus Christ, and his mediatorship; and therefore what he writes here no ways touches the Catholic doctrine and practice, of desiring our good Angels to pray to God for us, through Jesus Christ. St. Jerome, (Epist. ad Algas) understands by the religion or service of Angels, the Jewish religion given by Angels; and shews all that is here to be directed against the Jewish teachers, who sought to subject the new Christians to the observances of the Mosaic law. (Challoner) ---

Walking in the things which he hath not seen. These false teachers pretended to know the number and names of the Angels, and how to distribute them into different orders and classes, with as much precision as if they had walked through heaven. Instead of following the revelation of the holy Spirit in the gospel, they followed their own spirit, boasting of what it was impossible for them to know. (Calmet) ---

But let no one snatch from you the glory of heaven, which should be the reward of your career, and the recompense of your fidelity, deceiving you by an outward show of false piety and affected humility. (Bible de Vence)

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[BIBLIOGRAPHY]

Seducat, Greek: katabrabeueto. See Mr. Legh's Crit. Sacra.

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[BIBLIOGRAPHY]

Volens, Greek thelon; religione, Greek: threskeia. ---

Walking, ambulans, Greek: embateuon, superbe se ingerens.

Haydock: Col 2:20

If then you be dead with Christ, or if you be not of this world, why do you act as if you were in it? practising the ceremonies of the law, as if you still expected Christ; all which are hurtful to you. (St. Jerome) ---

In your baptism you died with Jesus Christ to all legal observances, and should not therefore suffer any carnal laws to be imposed upon you, as if you were still living in this first state of the world. (Bible de Vence) ---

These things have an appearance of humility, if your abstain from them through mortification, and not through any necessity, as if they were unclean. But if we look upon them, and reject them as impure, and despise those who do not follow our example, then these things, so far from being useful, become prejudicial. (Grotius) ---

Why do you yet decree [7] in this manner? (Witham)

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[BIBLIOGRAPHY]

Quid adhuc decernitis, Greek: dogmatizesthe.

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)

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[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.

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Gill: Col 2:9

For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalted manner; that is to deity what the human body is to an human soul, it is the house in which it dwells: so Philo the Jew ^t calls the "Logos" the house of God, who is the soul of the universe; and elsewhere says ^u, that God himself has filled the divine Logos wholly with incorporeal powers. The Godhead dwells in Christ as in a tabernacle, in allusion to the tabernacle of Moses, which looked mean without side, but glorious within; where God granted his presence, and accepted the sacrifices of his people; the human nature of Christ is the true antitypical tabernacle, which God pitched, and not man; and sometimes is called a temple, in allusion to Solomon's; and which is filled with the train of the divine perfections, signified by fulness here: for not the fulness of grace, or a communicative fulness, is here meant; nor the relative fulness, the church; but the fulness of the divine nature, of all the perfections of deity, such as eternity, immensity, omnipresence, omnipotence, omniscience, immutability, necessary and self existence, and every other; for if anyone perfection was wanting, the fulness, much less all the fulness of the Godhead, would not be in him. The act of inhabitation denotes the union of the two natures in Christ, and expresses the distinction of them; and is to be understood of the Godhead, as subsisting in the person of the Son of God, and not as subsisting in the person of the Father, or of the Spirit; and shows the permanency of this union, it is a perpetual abiding one; and this fulness is not dependent on the Father's pleasure; it is not said of this as of another fulness, Col 1:19; that it pleased the Father that it should dwell in him: the manner in which it dwells, is "bodily"; not by power, as in the universe; nor by grace, as in the saints; nor by any glorious emanations of it, as in heaven; nor by gifts, as in the prophets and eminent men of God; nor by signs symbols, and shadows, as in the tabernacle and temple; but essentially and personally, or by personal union of the divine nature, as subsisting in the Son of God to an human body, chosen and prepared for that purpose, together with a reasonable human soul; which is the great mystery of godliness, the glory of the Christian religion, and what qualified Christ for, and recommends him to us as a Saviour; and is a reason why, as these words are, that the Gospel should be abode by, continued in, and that with thankfulness: nor should any regard be had to vain and deceitful philosophy, to the traditions of men, or rudiments of the world: Christ only is to be looked to, attended, and followed, who has all fulness in him,

Gill: Col 2:10

And ye are complete in him,.... Or "filled up", or "filled full" in him; that is, are perfect in him: saints are in Christ, and all fulness being in him, they are full too, of as much as they stand in need, and are capable of containing: for these words are not an exhortation to perfection, as the Arabic version reads then, be ye complete in him, like those in Gen 17:1; but are an affirmation, asserting not what the saints shall be hereafter, or in heaven, but what they now are; not in themselves, for in themselves none are perfect, not even those who are truly sanctified; for though all grace is seminally implanted in them, and they have a perfection of parts, of all the parts of the new man, or new creature, and are perfect in comparison of what they sometimes were, and of profane persons and hypocrites, and with respect to weaker believers, yet none are absolutely perfect; the good work of grace is not yet finished in them, sin dwells in them, they are full of wants and complaints; the best of them disclaim perfection as attained to by them, and express their desires of it; but they are perfect in Christ their head, who has all fulness in him, in whom they are chosen and blessed: they are complete and perfect in him as to sanctification; he having all fulness of grace and holiness for them, they have it in him; and he is made perfect sanctification to them: and as to justification, he has perfectly fulfilled the law for them, he has made full atonement for sin, has obtained eternal redemption, brought in a complete and perfect righteousness, by which they are justified from all things; are freed from sin, and made perfectly comely, without spot or wrinkle, or any such thing: and as to knowledge, though it is imperfect in them in their present state, yet in Christ all the treasures of it are, and they have no need to go elsewhere for any; they are filled with the knowledge of God and of his will, and are complete therein in Christ; and what knowledge they have, is eternal life, the beginning, pledge, and earnest of it; so that they have no reason to be beholden to angels or men, only to Christ:

which is the head of all principality and power; not only of the body the church, and who is to be held unto as such, from whom all light, life, grace, and strength, are to be derived; but of all others, though in a different sense; and not only of the kings, princes, and potentates of this world, who hold their kingdoms, and receive their crowns from him, and rule by him; but also of the angels, good and bad, often called principalities and powers; especially the former is here meant, of whom Christ is head, being their Creator, Governor, and upholder; who not only maintains them in their beings, but has confirmed them in their state of holiness; so that they are dependent upon him, and beholden to him for all they have and are: with the Jews, "Metatron", which with them is the name of the angel in Exo 23:20 and seems to be a corruption of the word "mediator", and to design the Messiah, is said ^w to be King over all the angels. This is mentioned, partly to set forth the glory and excellency of Christ; and partly against worshipping of angels, making use of them as mediators, or applying to them on any account, since Christ is the head of these, and of every creature; therefore no creature is to be looked and applied unto, trusted and depended on: unless rather should be meant the Jewish rulers, Scribes, and Pharisees, their doctors, wise men, and Rabbins, called the princes of this world; the Jews' tutors and governors, to whom Christ is superior; he is the only master and Father, and in whom perfection of wisdom is, and not in them; and therefore should not regard them, their vain philosophy, worldly rudiments and traditions,

Gill: Col 2:11

In whom also ye are circumcised,.... This is said to prevent an objection that might be made to the perfection of these Gentile believers, because they were not circumcised; for the Jews thought that perfection lay in circumcision, at least that there could be no perfection without it:

"great is circumcision (say they ^x), for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is written, Gen 17:1; "walk before me, and be thou perfect:"

which objection the apostle anticipates, by observing, that they were circumcised in Christ their head, who is made unto them sanctification; and by him as the meritorious and efficient cause of their regeneration and conversion, or internal circumcision, the antitype and perfection of circumcision in the flesh; for the former, and not the latter, is here meant: these believers were circumcised in Christ, or by him; not with external circumcision, which was peculiar to the Jews, the natural seed of Abraham, prefigured Christ, and had its accomplishment in him, the body and substance of all the shadows of the ceremonial law; and so was now nothing, either to Jew or Gentile: as for the Gentiles, they never were obliged unto it; and as for the Jews, it was an insupportable yoke to them, binding them to keep the whole law of Moses, which they could not do, and so it made nothing perfect; but Christ the substance of that, and the end of the whole law, has, the head of the body the church, in whom all the members of it are complete, and are circumcised:

with the circumcision made without hands: which is that of the heart, in the spirit; every man, though he may be circumcised in the flesh, is uncircumcised in heart, until he is circumcised by Christ and his Spirit; which is done, when he is pricked to the heart, and thoroughly convinced of sin, and the exceeding sinfulness of it; when the callousness and hardness of his heart is taken off and removed, and the iniquity of it is, laid open, the plague and corruption in it discerned, and all made naked and bare to the sinner's view; and when he is in pain on account of it, is broken and groans under a sense of it, and is filled with shame for it, and loathing and abhorrence of it: now this is effected not "by the hand of man", as the Ethiopic version reads it, as outward circumcision was; this is not done by any creature whatever; not by angels, who rejoice at the repentance of sinners, but cannot produce it; nor by ministers of the Gospel, who at most are but instruments of regeneration and conversion; nor by men themselves; this is not by might or power of man, by the strength of his free will, but by the Spirit of God: for though men are sometimes exhorted to circumcise themselves, as in Deu 10:16, in order to convince them of the corruption of their nature, and the need they stand in of spiritual circumcision; yet whereas there is an utter disability in them to effect it, and they need the power and grace of God for that purpose, the Lord has graciously promised his people to do it himself for them, Deu 30:6; so that this circumcision is in the name sense made without hands, as the human nature of Christ is said to be a tabernacle not made with hands, that, is of men, but of God, being what God has pitched, and not man; and it stands opposed to circumcision in the flesh, which was made with hands, Eph 2:11; and by some instrument, as a sharp knife or stone:

in putting off the body of the sins of the flesh. The Vulgate Latin version leaves out the word "sins", and so the Alexandrian copy and some others; and the Syriac version the word "body": by "the flesh" is meant corrupt nature, which is born of the flesh, and propagated in a carnal way, and is the source and spring of all sin; by "the sins" of it are intended the works of the flesh, the inward motions of sin in the members, and the outward actions of it: these are said to be a "body", because sin consists of various parts and members, as a body does; and these united together, and which receive frequent and daily additions; and which are committed and yielded to by the members of the natural body; and which body and bulk of sins arising from the corruption of nature are compared to a garment, and a very filthy one it is; in the putting off of which lies spiritual circumcision: this is done several ways; partly by Christ's wrapping himself in the sins of his people, bearing them in his body, and becoming a sacrifice for them, whereby the old man was crucified, and the body of sin destroyed; and by an application of his blood, righteousness, and sacrifice, to the consciences of his people, whereby their iniquities are caused to pass from them, and they are clothed with change of raiment; and by the power of his Spirit, laying sin under the restraints of grace, not suffering it to have dominion, but causing grace to reign through righteousness; and by the saints themselves, under the influence of grace, who put off the old man with his deeds, according to the former conversation:

by the circumcision of Christ; not that with which Christ was circumcised at eight days old, that he might appear to be truly man, and a son of Abraham, and under the law, and to fulfil all the righteousness of it, but that which he by his Spirit is the author of, and what is before expressed,

Gill: Col 2:12

Buried with him in baptism,.... The apostle goes on to observe how complete and perfect the saints are in Christ; that they are not only circumcised in him in a spiritual sense, and the body of the sins of their flesh is put off, and removed from them, in allusion to the cutting off and casting away of the foreskin in circumcision; but that they and all their sins were buried with Christ, of which their baptism in water was a lively representation: Christ having died for their sins, was laid in the grave, where he continued for a while, and then rose again; and as they were crucified with him, they were also buried with him, as their head and representative; and all their sins too, which he left behind him in the grave, signified by his grave clothes there; and baptism being performed by immersion, when the person baptized is covered with water, and as it were buried in it, is a very significant emblem of all this; it is a representation of the burial of Christ, and very fitly holds him forth to the view of faith in the state of the dead, in the grave, and points out the place where the Lord lay; and it is also a representation of our burial with him, as being dead to sin, to the law, and to the world, by him. This shows now, that baptism was performed by dipping, or covering the whole body in water, for no other form of administration of baptism, as sprinkling, or pouring water on the face, can represent a burial, or be called one; and this is what many learned interpreters own, and observe on this place:

wherein also ye are risen with him; Christ is risen from the dead as the head and representative of his people, and they are risen with him; and their baptism is also an emblem of his and their resurrection, being administered by immersion, in which way only this can be signified; for as the going down into the water, and being under it, represents Christ's descending into the state of the dead, and his continuance in it, so the emersion, or coming up out of the water, represents his rising from the dead, and that of his people in him, in order to walk in newness of life; for the apostle's meaning is, that in baptism saints are risen with Christ, as well as in it buried with him: and this

through the faith of the operation of God; that is, it is through faith that saints see themselves buried and risen with Christ, to which the ordinance of baptism is greatly assisting, where there is true faith; for otherwise, without faith, this ordinance will be of no use to any such end and purpose; and it is not any faith that will avail, but that which is of God's operation; faith is not naturally in men, all men have it not; and those that have it, have it not of themselves, it is the gift of God; it is what be works in them, and by his power performs:

who hath raised him from the dead; this is a periphrasis of God the Father, to whom the resurrection of Christ from the dead is generally ascribed; though not to the exclusion of Christ, and of the Spirit, who were also concerned; and is here added, partly to show in what respect faith, which is God's work, has him for its object, as having raised Christ from the dead, who was delivered for offences, but is risen again through the power of God for justification, and whoever with his heart believes this shall be saved; and partly to show, that the same power is exerted in working true faith in the heart, as was put forth in raising Christ from the dead.

Gill: Col 2:13

And you being dead in your sins,.... Not corporeally, though sin had subjected them to a corporeal death, and their bodies were really mortal, and in a little time must die; but morally, sin had brought a death upon them in a moral sense, they were separated from God, as at death the body is from the soul, and so were alienated from the life of God, and consequently must be dead; they had lost the image of God, which consisted in knowledge, righteousness, and holiness; and were dead as to the understanding of what was good, as to their affections for it, or will and capacity to do it; and, like dead men, were insensible of their state, their sin, and misery; and altogether inactive and helpless in spiritual things, being destitute of spiritual life, strength, and motion; and were moreover in themselves deserving of eternal death, and according to the law of works, under the sentence of it, and so liable and exposed unto it; and all this for, and on account of their sins, their actual sins and transgressions here meant; which separated them from God, deformed his image in them, and hardened their hearts, that they had no true sight and sense of themselves; as also on account of the corruption of their nature, signified in the next clause:

and the uncircumcision of your flesh; which is to be taken not literally, for the prepuce, or foreskin of their flesh, which was a sign and token of the corruption of nature, but figuratively that itself; it being usual with the Jews to call the vitiosity of nature ערל, "uncircumcision"; which, they say ^y, is one of the seven names of יצר רע, "the evil imagination", or corrupt nature, denoting the pollution, loathsomeness, and abominableness of it:

hath he quickened together with him; that is, with Christ; this may be understood either of the quickening of them in conversion and sanctification; for as they were dead in sin in a moral sense, in conversion a principle of life was implanted in them, or grace, as a living principle, was wrought in their souls by the Spirit of life from Christ; so that they could see their lost state, their need of Christ, the glory of his person and righteousness, the fulness and suitableness of his grace; feel their burdens, and handle the word of life; could hear the Gospel, speak the language of Canaan, breathe in prayer and spiritual desires, walk in Christ, and do all things through him; and this was God's act and not theirs, and owing to his rich mercy and great love: and this may be said to be done "with Christ", because this is in consequence of his being quickened, or raised from the dead; and by it they were made partakers of the life of Christ, they became one spirit with him; and it was not so much they that lived, but Christ lived in them; and besides, they were quickened, in order to live a life of grace and communion with him here, and of glory hereafter: or it may be interpreted of the quickening of them in justification; and the rather, because of what is said in the next clause; and that either openly, as when a sinner is convinced that he is dead in a legal sense, and faith is wrought in him to behold pardon and righteousness in Christ; upon which he prays for the one, and pleads the other; and the Spirit of God seals unto him the pardon of his sins, brings near the righteousness of Christ, enables him to lay hold on it as his, and pronounces him justified by it; and may well be called justification of life, for he is then alive in a legal sense, in his own comfortable view and apprehension of things: or secretly in Christ, as the head and representative of all his people; who when he was quickened, they were quickened with him; when he rose from the dead, they rose with him; and when he was justified, they were instilled in him, and this seems to be the true sense of this passage:

having forgiven you all trespasses. This was a past act, being done and over; not only at first conversion, when a discovery of it was made, but at the death of Christ, whose blood was shed for the remission of sin; yea, even as early as Christ became a surety, when the sins of his people were not imputed to them, but to him: and this was a single act, and done and complete at once; forgiveness of sin is not done by piecemeals, or at different times, or by divers acts, but is done at once, and includes sin past, present, and to come; and is universal, reaches to all sin, original and actual, before and after conversion; sins of thought, word, and action: and this is God's act, and his only; not men, nor ministers, nor angels, can forgive sin; this is the peculiar prerogative of God, and is owing to his abundant mercy and free grace, and which is signified by the word here used. The Syriac and Arabic versions read, "having forgiven us all our trespasses"; and so the Alexandrian copy, and some others, read "us" instead of "you",

Gill: Col 2:14

Blotting out the handwriting of ordinances,.... Various are the senses interpreters give of these words; some think by the handwriting is meant the covenant God made with Adam, Gen 2:17, which being broken, obliged him and all his posterity to the penalty of death, but is cancelled and abolished by Christ; others, the agreement which the Israelites made with God at Mount Sinai, when they said, "all that the Lord hath said will we do, and be obedient", Exo 24:7; which was as it were setting their hands, and laying themselves under obligation to obedience, and, in case of failure, to the penalty of the law; others, God's book of remembrance of the sins of men, out of which they are blotted when pardoned; others, the book of conscience, which bears witness to every debt, to every violation and transgression of the law, which may be said to be blotted out, when pacified with an application of the blood and righteousness of Christ; rather with others it signifies the ceremonial law, which lay in divers ordinances and commands, and is what, the apostle afterwards speaks of more clearly and particularly; and may be called so, because submission to it was an acknowledgment both of the faith and guilt of sin; every washing was saying, that a man was polluted and unclean; and every sacrifice was signing a man's own guilt and condemnation, and testifying that he deserved to die as the creature did, which was offered in sacrifice: or rather the whole law of Moses is intended, which was the handwriting of God, and obliged to obedience to it, and to punishment in case of disobedience; and this the Jews ^z call שטר חוב, "the writing of the debt", and is the very phrase the Syriac version uses here: now this was as a debt book, which showed and testified the debts of men; that is, their sins, how many they are guilty of, and what punishment is due unto them: and may well be said to be that

that was against us, which was contrary to us; its nature being holy, just, good, and spiritual, is contrary to the unholy and carnal heart of man, and its commands disagreeable to his mind and will; nor can he perform what it requires; nor can he be subject to it without the grace of God, any more than he can like its precepts; and besides, it is contrary to him, and against him, as it charges him with debts, and proves them upon him, so that he has nothing to say in his defence; yea, it proceeds against him, and curses and condemns, and kills him: but God has "blotted" it out, Christ having engaged as a surety for his people, to pay off all their debts; and this being done by him, God has crossed the debt book of the law, has blotted it out, so that this book is of no force; it does not stand against these persons, it cannot show or prove any standing debt, it cannot demand any, or inflict any penalty: nay, he has

took it out of the way; it is not to be seen or looked into as a debt book; it is abolished and done away; it is no more as administered by Moses, as a covenant of works, or as to its rigorous exaction, curse, and condemnation; this is true of the whole law of Moses, as well as of the ceremonial, which is utterly abolished and disannulled in every sense, because of the weakness and unprofitableness of it:

nailing it to his cross: to the cross of Christ, showing that the abolition of it is owing to the cross of Christ; where and when he bore the curse and penalty of the law for his people, as well as answered all the types and shadows of it: it is thought to be an allusion to a custom in some countries, to cancel bonds, or antiquate edicts and decrees, by driving a nail through them, so that they could not be legible any more: or it may be to the writing of Pilate, which contained the charge and accusation against Christ; and which was placed over his head upon the cross, and fastened to it with nails ^a; every nail in the cross made a scissure in this handwriting, or bond of the law, that lay against us, whereby it was so rent and torn, as to be of no force: thus the Holy Ghost makes use of various expressions, to show that there is nothing in the law standing against the saints; it is blotted out, and cannot be read; it is took away, and cannot be seen; it is nailed to the cross of Christ, and is torn to pieces thereby, that nothing can ever be produced from it to their hurt and condemnation,

Gill: Col 2:15

And having spoiled principalities and powers,.... Principalities of hell, the infernal powers of darkness, the devil that had the power of death, the accuser of the brethren, who often objected their debts, with all his works and posse: these Christ has divested of their armour, wherein they trusted to have ruined men, as sin, the law, and death; he has ransomed his people from him that was stronger than they, and taken the prey out of the hands of the mighty; he has bruised the serpent's head, demolished his works, destroyed him himself, and all his powers, and defeated all their counsels and designs against his elect: some render the word απεκδυσαμενος, "having put off", or "unclothed": and which some of the ancient writers apply to the flesh of Christ, and understand it of his putting off the flesh by death, whereby he gave the death blow to Satan and his powers, Heb 2:14, to which sense agrees the Syriac version, which renders the words, ובשלח פגרה, "and by the putting off of his body, he exposed to shame principalities and powers": but it may be better interpreted of unclothing, or stripping principalities and powers of their armour, with which they were clothed; as is usually done to enemies, when they fall into the hands of their conquerors: unless rather this is to be understood of Christ's taking away the power and authority of the Jewish ecclesiastical rulers and governors, by abolishing the ceremonial law, and the ordinances of it; declaring himself to be the alone King and Lawgiver in his house, and requiring subjection to his institutions and appointments, which sense agrees with the context:

he made a show of them openly; when being raised from the dead, he ascended on high, and led captivity captive; he led Satan and his principalities and powers captive, who had led others, as he passed through the air, the territories of the devil, in the sight of God and the holy angels:

triumphing over them in it; which some understand of the cross, as if where and by what he got the victory, there he triumphed; the cross, where his enemies thought to make a show of him, expose him to public scorn and contempt, and to triumph over him, was as it were the triumphant chariot, in which he triumphed over all the powers of hell, when he had conquered them by it: but the words may be rendered "in himself", as they are by the Vulgate Latin and Syriac versions; and the sense be, that as he by himself got the victory, his own arm brought salvation to him, so he alone shared the glory and honour of the triumph: or it may be rendered "in him", and the whole in this and the preceding verse be applied to God the Father, who, as in Col 2:12; is said to raise Christ from the dead, to quicken sinners dead in sins, and to forgive all their trespasses; so he may be said to blot out the handwriting of ordinances, and to spoil principalities and powers, expose them to public view and shame, and triumph over them, "in him", in and by his Son Jesus Christ: the whole is an allusion to the victories, spoils, and triumphs, of the Roman emperors, who when they had obtained a victory, a triumph was decreed for them by the senate; in which the emperor was drawn in an open chariot, and the captives being stripped of their armour, and their hands tied behind them, were led before him and exposed to public view and disgrace; while he was shouted and huzzaed through the city of Rome, and had all the marks of honour and respect given him ^b: now all that is said in the preceding verses show how complete the saints are in and by Christ; and stand in no need of the philosophy of the Gentiles, or the ceremonies of the Jews; nor have anything to fear from their enemies, sin, Satan, and the law, for sin is pardoned, the law is abolished, and Satan conquered,

Gill: Col 2:16

Let no man therefore judge you,.... Since they were complete in Christ, had everything in him, were circumcised in him; and particularly since the handwriting of the law was blotted out, and torn to pieces through the nails of the cross of Christ, the apostle's conclusion is, that they should be judged by no man; they should not regard or submit to any man's judgment, as to the observance of the ceremonial law: Christ is the prophet who was to be raised up like unto Moses, and who only, and not Moses, is to be heard; saints are to call no man master upon earth but him; they are not to be the servants of men, nor should suffer any yoke of bondage to be imposed upon them; and should they be suffered and condemned by others, as if they were transgressors of the law, and their state bad, for not observing the rituals of the former dispensation, they should not regard such censures, for the judaizing Christians were very censorious, they were ready to look upon and condemn a man as an immoral man, as in a state of damnation, if he did not keep the law of Moses; but such rigid censures were to be disregarded, "let no man judge", or "condemn you"; and though they could not help or hinder the judgment and condemnation of men, yet they could despise them, and not be uneasy with them, but set light by them, as they ought to do. The Syriac version renders it, נדודכון, "let no man trouble you", or make you uneasy, by imposing ceremonies on you: the sense is, that the apostle would not have them submit to the yoke they would lay upon them, nor be terrified by their anathemas against them, for the non-observation of the things that follow:

in meat or in drink; or on account of not observing the laws and rules about meats and drinks, in the law of Moses; such as related to the difference between clean and unclean creatures, to abstinence in Nazarites from wine and strong drink, and which forbid drinking out of an uncovered vessel, and which was not clean; hence the washing of cups, &c. religiously observed by the Pharisees. There was no distinction of meats and drinks before the law, but all sorts of herbs and animals, without limitation, were given to be food for men; by the ceremonial law a difference was made between them, some were allowed, and others were forbidden; which law stood only in meats and drinks, and such like things, but is now abolished; for the kingdom of God, or the Gospel dispensation, does not lie in the observance of such outward things, but in internal ones, in righteousness and peace, and joy in the Holy Ghost; it is not any thing that goes into the man that defiles, nor is anything in its own nature common or unclean, but every creature of God is good, so be it, it be used in moderation and with thankfulness:

or in respect of an holyday; or feast, such as the feast of the passover, the feast of tabernacles, and the feast of Pentecost; which were three grand festivals, at which all the Jewish males were obliged to appear before the Lord; but were never binding upon the Gentiles, and were what the Christians under the Gospel dispensation had nothing to do with, and even believing Jews were freed from them, as having had their accomplishment in Christ; and therefore were not to be imposed upon them, or they condemned for the neglect of them. The phrase εν μερει, which we render "in respect", has greatly puzzled interpreters; some reading it "in part of a feast"; or holyday; as if the sense was, that no man should judge or condemn them, for not observing some part of a festival, since they were not obliged to observe any at all: others "in the partition", or "division of a feast"; that is, in the several distinct feasts, as they come in their turns: some ^c think the apostle respects the Misna, or oral law of the Jews, in which are several treatises concerning a good day, or an holyday, the beginning of the new year, and the sabbath, which treatises are divided into sections or chapters; and that it is one of these sections or chapters, containing rules about these things, that is here regarded; and then the sense is, let no man judge you or condemn you, for your non-observance of feast days, new moons, and sabbaths, by any part, chapter, or section, of יום טוב, or by anything out of the treatise "concerning a feast day"; or by any part, chapter, or section, of ראש השנה, the treatise "concerning the beginning of the year"; or by any part, chapter, or section, of שבת, the treatise "concerning the sabbath"; and if these treatises are referred to, it proves the antiquity of the Misna. The Syriac version renders it, בפולגא דעאדא, "in the divisions of the feast": frequent mention is made of פרוס החג, "the division", or "half of the feast", in the Jewish writings: thus for instance it is said ^d,

"three times in a year they clear the chamber (where the half-shekels were put), בפרוס, "in the half", or middle of the passover, in the middle of Pentecost, and in the middle of the feast.

again ^e.

"there are three times for tithing of beasts, in the middle of the passover, in the middle of Pentecost, and the middle of the feast;

that is, of tabernacles: and this, the Jewish commentators say ^f, was fifteen days before each of these festivals: now whether it was to this, פרוס, "middle", or "half space", before each and any of these feasts the apostle refers to, may be considered:

or of the new moon; which the Jews were obliged to observe, by attending religious worship, and offering sacrifices; see Num 28:11 2Ki 4:23.

Or of the sabbath days, or "sabbaths"; meaning the jubilee sabbath, which was one year in fifty; and the sabbath of the land, which was one year in seven; and the seventh day sabbath, and some copies read in the singular number, "or of the sabbath"; which were all peculiar to the Jews, were never binding on the Gentiles, and to which believers in Christ, be they who they will, are by no means obliged; nor ought they to observe them, the one any more than the other; and should they be imposed upon them, they ought to reject them; and should they be judged, censured, and condemned, for so doing, they ought not to mind it. It is the sense of the Jews themselves, that the Gentiles are not obliged to keep their sabbath; no, not the proselyte of the gate, or he that dwelt in any of their cities; for they say ^g, that "it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common feast day; R. Akiba says, as for all Israelite on a feast day; R. Jose says, it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common or week day:

and this last is the received sense of the nation; nay, they assert that a Gentile that keeps a sabbath is guilty of death ^h; see Gill on Mar 2:27. Yea, they say ⁱ, that "if a Gentile sabbatizes, or keeps a sabbath, though on any of the days of the week, if he makes or appoints it as a sabbath for himself, he is guilty of the same.

It is the general sense of that people, that the sabbath was peculiarly given to the children of Israel; and that the Gentiles, strangers, or others, were not punishable for the neglect and breach of it ^k; that it is a special and an additional precept, which, with some others, were given them at Marah, over and above the seven commands, which the sons of Noah were only obliged to regard ^l; and that the blessing and sanctifying of it were by the manna provided for that day; and that the passage in Gen 2:3; refers not to the then present time, but על העתיד, "to time to come", to the time of the manna ^m,

Gill: Col 2:17

Which are a shadow of things to come,.... By Christ, and under the Gospel dispensation; that is, they were types, figures, and representations of spiritual and evangelical things: the different "meats and drinks", clean and unclean, allowed or forbidden by the law, were emblems of the two people, the Jews and Gentiles, the one clean, the other unclean; but since these are become one in Christ, the distinction of meats is ceased, these shadows are gone; and also of the different food of regenerate and unregenerate souls, the latter feeding on impure food, the ashes and husks of sensual lusts, or their own works, the former on the milk and meat in the Gospel, the wholesome words of Christ; and likewise the clean meat was a shadow of Christ himself, whose flesh is meat indeed, and whose blood is drink indeed. The "holy days", or "feasts" of the Jews, the feasts of tabernacles, of the passover and Pentecost, were types of Christ; the feast of tabernacles, though it was in remembrance of the Israelites dwelling in tents and booths when they came out of Egypt, yet was also a representation of the people of God dwelling in the earthly houses of their tabernacles here on earth; and particularly of Christ's dwelling, or tabernacling in human nature, and who likewise was born at the time of this feast; See Gill on John 1:14. The passover, as it was a commemoration of the deliverance of the Israelites out of Egypt, and of God's passing over their houses when he smote the firstborn of the Egyptians, so it was a type of Christ our passover sacrificed for us, and was kept by Moses in the faith of him, Heb 11:28; there is a very great resemblance, in many particulars, between Christ and the paschal lamb; See Gill on 1Co 5:7. The feast of Pentecost, or the feast of harvest and firstfruits, was a shadow of the firstfruits of the Spirit, which Christ having received, gave to his disciples on that day; and of the harvest of souls to be gathered under the Gospel dispensation, of which the conversion of the three thousand on the day of Pentecost was an earnest and pledge. The "new moon" was typical of the church, which is fair as the moon, and receives all her light from Christ the sun of righteousness; and of the renewed state of the church under the Gospel dispensation, when the old things of the law are passed away, and all things relating to church order, ordinances, and discipline, are become new. The "sabbaths" were also shadows of future things; the grand sabbatical year, or the fiftieth year sabbath, or jubilee, in which liberty was proclaimed throughout the land, a general release of debts, and restoration of inheritances, prefigured the liberty we have by Christ from sin, Satan, and the law, the payment of all our debts by Christ, and the right we have through him to the heavenly and incorruptible inheritance. The seventh year sabbath, in which there was no tilling of the land, no ploughing, sowing, nor reaping, was an emblem of salvation through Christ by free grace, and not by the works of men; and the seventh day sabbath was a type of that spiritual rest we have in Christ now, and of that eternal rest we shall have with him in heaven hereafter: now these were but shadows, not real things; or did not contain the truth and substance of the things themselves, of which they were shadows; and though they were representations of divine and spiritual things, yet dark ones, they had not so much as the very image of the things; they were but shadows, and like them fleeting and passing away, and now are gone:

but the body is of Christ: or, as the Syriac version reads it, "the body is Christ"; that is, the body, or sum and substance of these shadows, is Christ; he gave rise unto them, he existed before them, as the body is before the shadow; not only as God, as the Son of God, but as Mediator, whom these shadows regarded as such, and as such he cast them; and he is the end of them, the fulfilling end of them; they have all their accomplishment in him: and he is the body of spiritual and heavenly things; the substantial things and doctrines of the Gospel are all of Christ, they all come by him; all the truths, blessings, and promises of grace; are from him and by him, and he himself the sum of them all. The allusion seems to be to a way of speaking among the Jews, who were wont to call the root, foundation, substance, and essence of a thing, גופא, "the body of it" ⁿ: so they say ^o,

"the constitutions concerning the sanctification of the offerings and the tithes, are, both the one and the other, גופי תורה, "the bodies", or substantial parts of the law:

and again ^p, that "the constitutions or rules about the sabbath, the festivals and prevarications, they are as mountains that hang by an hair; for the Scripture is small, and the constitutions are many; the judgments and the services, the purifications and uncleannesses, and the incests, they have, upon which they can support themselves, and these, and these, are גופי תורה, "the bodies of the law":

they say ^q of a small section, or paragraph, that all the bodies of the law depend upon it: once more ^r,

"the sabbaths, and the good days (the feasts or holy days) are גופן, "the bodies" of the sign;

which the phylacteries or frontlets were for; but our apostle says, that Christ is the body and substance of all these shadows, in opposition to these sayings and notions of the Jews: some connect this last clause with the former part of the following verse, rendering it as the Arabic version thus, "because of the communion of the body of Christ, let no man condemn you"; and the Ethiopic version thus, "and let no man account you fools, because of the body of Christ", but there is nothing in the text to support these versions,

Gill: Col 2:18

Let no man beguile you of your reward,.... Or prize; the allusion is to the Olympic games, one of which was running races; in which the stadium, or race plot was fixed, a mark set up to look and run unto, a corruptible crown proposed to be run for, and which was held by one who sat as judge, and determined who got the victory, and to whom the crown belonged; these judges sometimes acted the unfair part, and defrauded the victors of their proper right, and to such the apostle compares the false teachers: the Christian's reward, or prize he is running for, is the incorruptible and never fading crown of glory, life, and righteousness; the race plot is the Christian life, spent in the exercise of grace, and discharge of duty, and in holding fast, and holding out in a profession of faith unto the end; the mark he looks at, and presses towards, is Jesus Christ; and his great concern, the apostle by this metaphor suggests should be, lest by false teachers he should be defrauded of the prize of the high calling of God, through their removing the mark Christ from him, by denying his person and Godhead; or by intercepting his sight of him, placing other objects before him, such as angels, to be worshipped and adored; or by darkening of it, joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; whereby he might seem to come short, or be in danger of coming short of the heavenly glory:

in a voluntary humility and worshipping of angels; these things the apostle instances in, as in what lay their danger of being beguiled of their reward, or prize. True humility is an excellent grace; it is the clothing and ornament of a Christian; nor is there anything that makes a man more like Christ, than this grace; but in these men here respected, it was only the appearance of humility, it was not real; it was in things they devised and willed, not in things which God commanded, Christ required, or the Scriptures pointed at; they would have been thought to have been very lowly and humble, and to have a great consciousness of their own vileness and unworthiness to draw nigh to Christ the Mediator immediately, and by him to God; wherefore in pretence of great humility, they proposed to make use of angels as mediators with Christ; whereby Christ, the only Mediator between God and man, would be removed out of sight and use; and that humble boldness and holy confidence with God at the throne of grace, through Christ, which believers are allowed to use, would be discouraged and destroyed, and the saints be in danger as to the outward view of things, and in all human appearance of losing their reward: "worshipping of angels" was a practice which very early prevailed among some that were called Christians, and for a long time continued in Phrygia and Pisidia; some make Simon Magus, and others Cerinthus, the author of this idolatry; but was not only a branch of the Platonic philosophy, and so a part of that philosophy and vain deceit before mentioned, Col 2:8, which these men might have borrowed from the Gentiles, but was a notion and practice of the Jews: before the Babylonish captivity, the names of angels were not known, nor are they ever mentioned by name in Scripture; hence they say ^s, that "the names of angels came up with them, or by their means from Babylon:

after this they began to talk much of them, and to have too high a veneration for them, and ascribe too much to them; and observing that the law was ordained, spoken, and given by them, and that the administration of things under the former dispensation was greatly by their means, they fell to worshipping of them ^t; and the believing Jews were hereby in great danger of falling into the same practice: hence the author of the epistle to the Hebrews, writing to the Jewish church, largely insists on the proof of Christ being superior to angels; showing that he has a more excellent name than they had; that he was the Son of God in such sense as they were not the sons of God; that they were worshippers of him, yea, that they were creatures made by him, and even ministering spirits to his saints, the heirs of salvation: and very rightly, is worshipping of angels condemned here by the apostle, since God only is the object of worship; since these are creatures, and so not to be adored; are worshippers of God and Christ themselves, and have refused adoration when it has been offered to them: that the Jews did, and do worship angels, and make use of them as mediators and intercessors, is clear from their liturgy, or prayer books, where they say ^u.

"מלאכי רחמים, "O ye angels of mercies", or ye merciful angels, ministers of the most High, entreat now the face of God for good:

and elsewhere ^w,

"they say three times, let Juhach keep us, let Juhach deliver us, and let Juhach help us:

now Juhach was the name of an angel, who they supposed had the care of men, and is taken from the final letters of those words in Psa 91:11, "for he shall give his angels charge over thee": so they speak of an angel whom they call Sandalphon, who they say is appointed over the prayers of the righteous ^x: with this notion the judaizing and false teachers seem to have been tinctured, and against which the apostle here cautions the saints, lest, under a show of humility, they should be drawn into it: and to preserve them from it, he observes, that such an one who should spread and propagate such a notion, was one that was

intruding into those things which he hath not seen; thrusting himself in a bold and daring manner into an inquiry and search after, debate upon, and affirmation of things he could have no certain knowledge of; as of angels, whose nature, qualities, works, and ministrations, he had never seen with his bodily eyes; nor could ever discern with the eyes of his understanding any such things in the Scriptures, which he ascribed to them; but they were the birth of his own mind, the fruits of his own fancy and imagination, things devised in his own brain: being

vainly puffed up by his fleshly mind; judging of things not according to the word of God, and with a spiritual judgment, and according to a spiritual sense and experience, but according to his own carnal reason, and the vanity of his mind; being puffed and swelled with an high opinion of himself, of his great parts and abilities, of his knowledge of things above others, and of his capacity to penetrate into, and find out things which were not seen and known by others: this shows that his humility was forced, and only in outward appearance, and was not true and genuine,

Gill: Col 2:19

And not holding the head,.... Christ, as some copies express it; for by making use of angels as mediators and intercessors, Christ the only Mediator, the Lord and head of angels, and of the church, was dropped and laid aside; which is another reason the apostle gives, why such men, and their principles and practices, should be shunned and avoided by all those that had a regard for Christ the head:

from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God: by "all the body", or the whole body, is meant the church, the mystical body of Christ; which, like an human body, consists of various members, all in union with one another, and with Christ the head: and "by joints and bands" are intended, either the grace of Christian charity, or love, the bond of perfectness; which is that in Christ's mystical body, as joints and bands are in an human body; for by this the members of Christ are joined, united, and knit together, and make increase: or else the ordinances of the Gospel, by which the saints are kept together in order, and through which is spiritual "nourishment ministered", from Christ the head to them; who hates not his own flesh, the members of his body, but nourishes and cherishes them, with the wine of divine love, with the water of life, with himself the bread of life, with his flesh which is meat indeed, and with his blood which is drink indeed; with his own wholesome words, even the words of faith and sound doctrine: and it is from him, that the saints "are knit together": both to one another in him the cornerstone, and also to him, being made one body and one spirit with him; and so from and through him, this body "increaseth with the increase of God": that which God has appointed for his church, and which he gives; and which it will arrive unto, when all the elect are gathered in, and they are filled with all the gifts and graces of the Spirit, and these are brought to their proper pitch and full degree; all which is had from, and owing to Christ: for if Christ the head is not held, the body will have no nourishment, but soon become a skeleton; the members of it will soon loosen from one another and fall into pieces, and there will be no spiritual increase or edification: all which are so many reasons, why the saints should be upon their guard against these false teachers, and judaizing Christians, and which argument and exhortation the apostle further pursues in the following verses.

Gill: Col 2:20

Wherefore if ye be dead with Christ,.... Or "seeing ye are dead with Christ"; for these words do not signify any doubt about it, but suppose it, and press what is taken for granted. They were dead with Christ by virtue of union to him; they being one with him, and considered in him as their head and representative, died in him, and with him; they were crucified with him, as they are said to be buried with him, and risen with him; they were dead with him, by having communion with him in his death; they partook of the benefits of it, as redemption, pardon, justification, and reconciliation; and they were planted together with him in the likeness of his death, not merely partakers of his sufferings, or suffered with him, and were conformable unto his death, by undergoing such like things as he did, but as he died unto sin, and lived unto God, so did they; and through the virtue and efficacy of his death were dead to sin, so as that it was not imputed to them, so as to be freed and discharged from it, that it could not damn and destroy them; yea, so as that itself was crucified with him, and destroyed by him: and also to the law, to the moral law; not but that they lived according to it, as in the hands of Christ, in their walk and conversation, but did not seek for life, righteousness, and salvation by it; they were dead unto it as to justification by it, and even to obedience to it in a rigorous and compulsive way; and to all its terrors and threatenings, being moved to a regard to it from a principle of love to Christ; and to all its accusations and charges, its curses and condemnation, and as a ministration of death, fearing neither a corporeal, nor an eternal one: they were dead also to the ceremonial law, and were free

from the rudiments, or "elements"

of the world: the ordinances of a worldly sanctuary, the rites and ceremonies of the world, or state of the Jews, in opposition to, and distinction from, the Gospel dispensation, or times of the Messiah, called, and that by them, עולם הבא, "the world to come": these were like letters to a language, or like the grammar, which contains the rudiments of it; these were the first principles of the oracles of God, which led to Christ, and had their accomplishment and end in him; and so believers were dead unto them, and delivered from them, as they were also to the world, the Jewish state, and were entered into the world to come; and even to this present evil world, and to the men and things of it, being by Christ crucified to it, and that to them: upon all which the apostle thus reasons,

why, as though living in the world; since ye are dead unto it, and from the rudiments of it, why should ye be as though ye lived in it? his meaning is not, that they should not live in the world, nor among the men of it, for then they must needs go out of the world; saints may live in the world, though they are not of it, and among the inhabitants of it, though they do not belong to them, but to another and better country: nor does he suggest, that they lived according to the course of the world, as they did in their unregenerate state; but what he seems to blame them for, and reason with them about, was, that they acted as if they sought for life and righteousness in the rudiments of the world, or by their obedience to ceremonial rites, or human inventions: for he adds,

are ye subject to ordinances? not civil and political ones, which are for the better and more orderly government of kingdoms, states, and cities, for these the saints ought to be subject to, both for the Lord's sake, and conscience sake; nor Gospel ordinances, as baptism, and the Lord's supper, for such all believers ought to submit unto; but either legal ones, the weak and beggarly elements, the yoke of bondage, the law of commandments contained in ordinances, the handwriting of ordinances, which some were desirous of conforming to; or rather the ordinances and appointments of the Jewish fathers, the traditions of the elders, their constitutions and decrees, which are collected together, and make up their Misna, or oral law; and so the argument is from the one to the other, from the greater to the less, that if they were delivered by Christ from the burdensome rites of the ceremonial law, which were originally appointed by God, it must be great weakness in them to be subject to the ordinances of men; or both the institutions of the ceremonial law, and the decrees of the Jewish doctors about them, which were devised by them, and added to them, and imposed as necessary to be observed, may be intended; of which the apostle gives some particulars in Col 2:21.

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 2:9

¹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

NET Notes: Col 2:11

¹ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

² tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

³ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

⁴ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

NET Notes: Col 2:12

¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

² tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

NET Notes: Col 2:13

¹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

² tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

NET Notes: Col 2:14

¹ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

² tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

NET Notes: Col 2:15

¹ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

² tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

NET Notes: Col 2:17

¹ tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

² tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

³ tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

NET Notes: Col 2:18

¹ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

² tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

NET Notes: Col 2:19

¹ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

² tn See BDAG 387 s.v. ἐπιχορηγέω 3.

³ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

NET Notes: Col 2:20

¹ tn See the note on the phrase “elemental spirits” in 2:8.

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 2:9

^{( 8 )} For in ^{( l )} him ^{( m )} dwelleth ^{( n )} all the fulness of the Godhead ^{( o )} bodily.

^{( 8 )} A reason: because only Christ, being God and man, is most perfect, and passes far above all things, so that whoever has him, requires nothing more.

^{( l )} By these words is shown a distinction of the natures.

^{( m )} This word "dwelleth" notes out to us the joining together of those natures, so that God and man, is one Christ.

^{( n )} These words declare that the perfect Godhead is in Christ.

^{( o )} The union of God and man, is substantial and essential.

Geneva Bible: Col 2:11

^{( 9 )} In whom also ye are circumcised with the circumcision made without hands, in putting off the ^{( p )} body of the sins of the flesh by the circumcision of Christ:

^{( 9 )} Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.

^{( p )} These many words are used to show what the old man is, whom Paul in other places calls the body of sin.

Geneva Bible: Col 2:12

^{( 10 ) ( q )} Buried with ^{( r )} him in baptism, ^{( 11 )} wherein also ye are risen with [him] through the faith of the operation of ^{( s )} God, who hath raised him from the dead.

^{( 10 )} The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.

^{( q )} See (Rom 6:4).

^{( r )} So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.

^{( 11 )} One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.

^{( s )} Through faith which comes from God.

Geneva Bible: Col 2:13

^{( 12 )} And you, being dead in your sins ^{( 13 )} and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

^{( 12 )} Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.

^{( 13 )} A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.

Geneva Bible: Col 2:14

^{( 14 )} Blotting out the ^{( t )} handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

^{( 14 )} He speaks now more generally against the whole service of the Law, and shows by two reasons, that it is abolished. First, to what purpose would he that has obtained remission of all his sins in Christ, require those helps of the Law? Secondly, because if a man rightly considers those rites, he will find that they were so many testimonies of our guiltiness, by which we manifestly witnessed as it were by our own handwritings, that we deserved damnation. Therefore Christ put out that handwriting by his coming, and fastening it to the cross, triumphed over all our enemies, were they ever so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?

^{( t )} Abolishing the rites and ceremonies.

Geneva Bible: Col 2:15

[And] having spoiled ^{( u )} principalities and powers, he ^{( x )} made a shew of them openly, triumphing over them in ^{( y )} it.

^{( u )} Satan and his angels.

^{( x )} As a conqueror he made show of those captives, and put them to shame.

^{( y )} That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.

Geneva Bible: Col 2:16

^{( 15 )} Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:

^{( 15 )} The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.

Geneva Bible: Col 2:17

Which are a shadow of things to come; but the ^{( z )} body [is] of Christ.

^{( z )} The body as a thing of substance and physical strength, he sets against shadows.

Geneva Bible: Col 2:18

^{( 16 )} Let no man beguile you of your reward in a voluntary ^{( a )} humility and worshipping of angels, ^{( 17 )} intruding into those things which he hath not seen, ^{( 18 ) ( b )} vainly puffed up by his fleshly mind,

^{( 16 )} He disputes against the first type of corruptions, and sets down the worshipping of angels as an example: which type of false religion he refutes, first, this way: because those who bring in such a worship, attribute that to themselves which is proper only to God, that is, authority to bind men's consciences with religion, even though they seem to bring in these things by humility of mind.

^{( a )} By foolish humility of mind: for otherwise humility is a virtue. For these angel worshippers blamed those of pride who would go straight to God, and use no other means besides Christ.

^{( 17 )} Secondly, because they rashly thrust upon them as oracles those things which they neither saw nor heard, but devised by themselves.

^{( 18 )} Thirdly, because these things have no other ground upon which they are built, but only the opinion of men, who please themselves immensely in their own devices.

^{( b )} Without reason.

Geneva Bible: Col 2:19

^{( 19 )} And not holding the ^{( c )} Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of ^{( d )} God.

^{( 19 )} The fourth argument, which is of great weight: because they rob Christ of his dignity, who alone is sufficient both to nourish and also to increase his whole body.

^{( c )} Christ.

^{( d )} With the increasing which comes from God.

Geneva Bible: Col 2:20

^{( 20 )} Wherefore if ye be dead with Christ from the rudiments of the world, why, ^{( e )} as though living in the world, are ye subject to ordinances,

^{( 20 )} Now last of all he fights against the second type of corruptions, that is to say, against mere superstitions, invented by men, which partly deceive the simplicity of some with their craftiness, and partly with their foolish superstitions and to be laughed at: as when godliness, remission of sins, or any such like virtue, is put in some certain type of meat, and such like things, which the inventors of such rites themselves do not understand, because indeed it is not there. And he uses an argument taken of comparison. If by the death of Christ who established a new covenant with his blood, you are delivered from those external rites with which it pleased the Lord to prepare the world, as it were by certain rudiments, to that full knowledge of true religion, why would you be burdened with traditions, I know not what, as though you were citizens of this world, that is to say, as though you depended upon this life, and earthly things? Now this is the reason why before verse eight he followed another order than he does in the refutation: because he shows by this what degrees false religions came into the world, that is, beginning first by curious speculations of the wise, after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort. But in the refutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.

^{( e )} As though your felicity stood in these earthly things, and the kingdom of God was not rather spiritual.

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 2:8-17

There is a philosophy which rightly exercises our reasonable faculties; a study of the works of God, which leads us to the knowledge of God, and confirms our faith in him. But there is a philosophy which is vain and deceitful; and while it pleases men's fancies, hinders their faith: such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from following Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all things necessary for salvation. By this one word " complete," is shown that we have in Christ whatever is required. " In him," not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart, the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism, and by faith wrought in our hearts, prove that our sins are forgiven, and that we are fully delivered from the curse of the law. Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings.

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 2:4-12

The apostle cautions the Colossians against deceivers (Col 2:4): And this I say lest any man beguile you with enticing words; and Col 2:8, Lest any man spoil you. He insists so much upon the perfection of Christ and the gospel revelation, to preserve them from the ensnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls is by beguiling them. He deceives them, and by this means slays them. He is the old serpent who beguiled Eve through his subtlety, 2Co 11:3. He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan's agents, who aim to spoil them, beguile them with enticing words. See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom 16:18. "You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you." If sinners entice thee, consent thou not, Pro 1:10. Observe,

I. A sovereign antidote against seducers (Col 2:6, Col 2:7): As you have therefore received Christ Jesus the Lord, so walk you in him, rooted and built up, etc. Here note, 1. All Christians have, in profession at least, received Jesus Christ the Lord, received him as Christ, the great prophet of the church, anointed by God to reveal his will; as Jesus the great high priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or sovereign and king, whom we are to obey and be subject to. - Received him, consented to him, taken him for ours in every relation and every capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ is to walk in him - to make their practices conformable to their principles and their conversation agreeable to their engagements. As we have received Christ, or consented to be his, so we must walk with him in our daily course and keep up our communion with him. 3. The more closely we walk with Christ the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; and the more firmly we are rooted in him the more closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ, unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things. - As you have been taught - "according to the rule of the Christian doctrine, in which you have been instructed."Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more; and this with thanksgiving. The way to have the benefit and comfort of God's grace is to be much in giving thanks for it. We must join thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe,

II. The fair warning given us of our danger: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Col 2:8. There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men's sleeves, and walk in the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in competition with it and contradiction to it. Now here the apostle shows,

1. That we have in Christ the substance of all the shadows of the ceremonial law; for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it? So have we now in Jesus Christ (Col 2:9): For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in the Christ really, and not figuratively; for he is both God and man. (2.) Had they circumcision, which was the seal of the covenant? In Christ we are circumcised with the circumcision made without hands (Col 2:11), by the work of regeneration in us, which is the spiritual or Christian circumcision. He is a Jew who is one inwardly, and circumcision is that of the heart, Rom 2:29. This is owing to Christ, and belongs to the Christian dispensation. It is made without hands; not by the power of any creature, but by the power of the blessed Spirit of God. We are born of the Spirit, Joh 3:5. And it is the washing of regeneration, and renewing of the Holy Spirit, Tit 3:5. It consists in putting off the body of the sins of the flesh, in renouncing sin and reforming our lives, not in mere external rites. It is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1Pe 3:21. And it is not enough to put away some one particular sin, but we must put off the whole body of sin. The old man must be crucified, and the body of sin destroyed, Rom 6:6. Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace which puts off the body of the sins of the flesh. Again, The Jews thought themselves complete in the ceremonial law; but we are complete in Christ, Col 2:10. That was imperfect and defective; if the first covenant had been faultless, there would no place have been sought for the second (Heb 8:7), and the law was but a shadow of good things, and could never, by those sacrifices, make the comers thereunto perfect, Heb 10:1. But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old Testament priesthood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and men. Angels, and authorities, and powers are subject to him, 1Pe 3:22.

2. We have communion with Christ in his whole undertaking (Col 2:12): Buried with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is anything in the sign or ceremony of baptism which represents this burying and rising, any more than the crucifixion of Christ is represented by any visible resemblance in the Lord's supper: and he is speaking of the circumcision made without hands; and says it is through the faith of the operation of God. But the thing signified by our baptism is that we are buried with Christ, as baptism is the seal of the covenant and an obligation to our dying to sin; and that we are raised with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin and to live to righteousness, or put off the old man and put on the new.

Matthew Henry: Col 2:13-15

The apostle here represents the privileges we Christians have above the Jews, which are very great.

I. Christ's death is our life: And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, Col 2:13. A state of sin is a state of spiritual death. Those who are in sin are dead in sin. As the death of the body consists in its separation from the soul, so the death of the soul consists in its separation from God and the divine favour. As the death of the body is the corruption and putrefaction of it, so sin is the corruption or depravation of the soul. As a man who is dead is unable to help himself by any power of his own, so an habitual sinner is morally impotent: though he has a natural power, or the power of a reasonable creature, he has not a spiritual power, till he has the divine life or a renewed nature. It is principally to be understood of the Gentile world, who lay in wickedness. They were dead in the uncircumcision of their flesh, being aliens to the covenant of promise, and without God in the world, Eph 2:11, Eph 2:12. By reason of their uncircumcision they were dead in their sins. It may be understood of the spiritual uncircumcision or corruption of nature; and so it shows that we are dead in law, and dead in state. Dead in law, as a condemned malefactor is called a dead man because he is under a sentence of death; so sinners by the guilt of sin are under the sentence of the law and condemned already, Joh 3:18. And dead in state, by reason of the uncircumcision of our flesh. An unsanctified heart is called an uncircumcised heart: this is our state. Now through Christ we, who were dead in sins, are quickened; that is, effectual provision is made for taking away the guilt of sin, and breaking the power and dominion of it. Quickened together with him - by virtue of our union to him, and in conformity to him. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls.

II. Through him we have the remission of sin: Having forgiven you all trespasses. This is our quickening. The pardon of the crime is the life of the criminal: and this is owing to the resurrection of Christ, as well as his death; for, as he died for our sins, so he rose again for our justification, Rom 4:25.

III. Whatever was in force against us is taken out of the way. He has obtained for us a legal discharge from the hand-writing of ordinances, which was against us (Col 2:14), which may be understood, 1. Of that obligation to punishment in which consists the guilt of sin. The curse of the law is the hand-writing against us, like the hand-writing on Belshazzar's wall. Cursed is every one who continues not in every thing. This was a hand-writing which was against us, and contrary to us; for it threatened our eternal ruin. This was removed when he redeemed us from the curse of the law, being made a curse for us, Gal 3:13. He cancelled the obligation for all who repent and believe. "Upon me be the curse, my father."He vacated and disannulled the judgment which was against us. When he was nailed to the cross, the curse was as it were nailed to the cross. And our indwelling corruption is crucified with Christ, and by virtue of his cross. When we remember the dying of the Lord Jesus, and see him nailed to the cross, we should see the hand-writing against us taken out of the way. Or rather, 2. It must be understood of the ceremonial law, the hand-writing of ordinances, the ceremonial institutions or the law of commandments contained in ordinances (Eph 2:15), which was a yoke to the Jews and a partition-wall to the Gentiles. The Lord Jesus took it out of the way, nailed it to his cross; that is, disannulled the obligation of it, that all might see and be satisfied that it was no more binding. When the substance came, the shadows fled away. It is abolished (2Co 3:13), and that which decayeth and waxeth old is ready to vanish away, Heb 8:13. The expressions are in allusion to the ancient methods of cancelling a bond, either by crossing the writing or striking it through with a nail.

IV. He has obtained a glorious victory for us over the powers of darkness: And, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it, Col 2:15. As the curse of the law was against us, so the power of Satan was against us. He treated with God as the Judge, and redeemed us out of the hands of his justice by a price; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The devil and all the powers of hell were conquered and disarmed by the dying Redeemer. The first promise pointed at this; the bruising of the heel of Christ in his sufferings was the breaking of the serpent's head, Gen 3:15. The expressions are lofty and magnificent: let us turn aside and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned into a crown of laurels. He spoiled them, broke the devil's power, and conquered and disabled him, and made a show of them openly - exposed them to public shame, and made a show of them to angels and men. Never had the devil's kingdom such a mortal blow given to it as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth conquering and to conquer - alluding to the custom of a general's triumph, who returned victorious. - Triumphing over them in it; that is, either in his cross and by his death; or, as some read it, in himself, by his own power; for he trod the wine-press alone, and of the people there was none with him.

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 2:8-10

Paul begins by drawing a vivid picture of the false teachers. He speaks of anyone who will carry you off as his spoil. The word is sulagogein (4812) and could be used of a slave-dealer carrying away the people of a conquered nation into slavery. To Paul it was an amazing and a tragic thing that men who had been liberated (Col 1:12-14), could contemplate submitting themselves to a new and disastrous slavery.

These men offer a philosophy which they declare is necessary in addition to the teaching of Christ and the words of the gospel.

(i) It is a philosophy which has been handed down by human tradition. The Gnostics were in the habit of claiming that their special teaching was teaching which had been told by word of mouth by Jesus, sometimes to Mary, sometimes to Matthew, and sometimes to Peter. They did, in fact, say that there were things which Jesus never told the crowd and communicated only to the chosen few. The charge Paul makes against these teachers is that their teaching is a human thing; it has no basis in Scripture. It is a product of the human mind; and not a message of the Word of God. To speak like this is not to drift into fundamentalism or submit to a tyranny of the written word, but to hold that no teaching can be Christian teaching which is at variance with the basic truths of Scripture and with the Word of God.

(ii) It is a philosophy which has to do with the elements of this world. This is a much-discussed phrase of which the meaning is still in doubt. The word for elements is stoicheia (4747), and stoicheia has two meanings.

(a) It means literally things which are set out in a row. It is, for instance, the word for a file of soldiers. But one of its commonest meanings is the letters of the alphabet, no doubt because they form a series which can be set out in a row. Because stoicheia (4747) can mean the letters of the alphabet, it can also very commonly mean elementary instruction in any subject. We still speak of learning the A B C of a subject, when we mean taking the first steps in it. It is possible that this is the meaning here. Paul may be saying, "These false teachers claim that they are giving you knowledge which is very advanced and very profound. In point of fact it is knowledge which is uninstructed and rudimentary because at the best it is knowledge of the human mind. The real knowledge, the real fullness of God, is in Jesus Christ. If you listen to these false teachers, so far from receiving deep spiritual knowledge, you are simply slipping back into rudimentary instruction which you should have left behind long ago."

(b) Stoicheia (4747) has a second meaning. It means the elemental spirits of the world, and especially the spirits of the stars and planets. There are still people today who take astrology seriously. They wear signs of the zodiac charms and read newspaper columns which tell what is forecast for them in the stars. But it is almost impossible for us to realize how dominated the ancient world was by the idea of the influence of the elemental spirits and the stars. Astrology was then, as someone has said, the queen of the sciences. Even men so great as Julius Caesar and Augustus, so cynical as Tiberius, so level-headed as Vespasian would take no step without consulting the stars. Alexander the Great believed implicitly in the influence of the stars. Men and women believed that their whole lives were fixed by them. If a man was born under a fortunate star all was well; if he was born under an unlucky star, he could not look for happiness; if any undertaking was to have a chance of success, the stars must be observed. Men were the slaves of the stars.

There was one possibility of escape. If men knew the right pass-words and the right formulae, they might escape from this fatalistic influence of the stars; and a great part of the secret teaching of Gnosticism and of kindred faiths and philosophies was knowledge which claimed to give the devotee escape from the power of the stars; and in all probability that was what the false teachers of Colosse were offering. They were saying, "Jesus Christ is all very well, he can do much for you; but he cannot enable you to escape from your subjection to the stars. We alone have the secret knowledge which can enable you to do that." Paul, sufficiently the child of his age to believe in these elemental spirits, answers: "You need nothing but Christ to overcome any power in the universe; for in him is nothing less than the fullness of God and he is the head of every power and authority, for he created them."

The Gnostic teachers offered an additional philosophy; Paul insisted on the triumphant adequacy of Christ to overcome any power in any part of the universe. You cannot at one and the same time believe in the power of Christ and the influence of the stars.

Barclay: Col 2:11-12

The false teachers were demanding that Gentile Christians should be circumcised for circumcision was the badge of God's chosen people. God, they argued, had said to Abraham, "This is my covenant, which you shall keep, between me and you, and your descendants after you; Every male among you shall be circumcised" (Gen 17:10).

All through the history of Israel there had been two views of circumcision. There was the view of those who said that in itself it was enough to put a man right with God. It did not matter whether an Israelite was a good man or a bad man; all that mattered was that he was an Israelite and that he had been circumcised.

But the great spiritual leaders of Israel and the great prophets took a very different view. They insisted that circumcision was only the outward mark of a man who was inwardly dedicated to God. They used the very word in an adventurous sense. They talked of uncircumcised lips (Exo 6:12), of a heart which was circumcised or uncircumcised (Lev 26:41; Eze 44:7, Eze 44:9; Deu 30:6); of the uncircumcised ear (Jer 6:10). To them being circumcised did not mean having a certain operation carried out on a man's flesh but having a change effected in his life. Circumcision was, indeed, the badge of a person dedicated to God; but the dedication lay not in the cutting of the flesh but in the excision from his life of everything which was against the will of God.

That was the answer of the prophets centuries before: and that was still Paul's answer to the false teachers. He said to them, "You demand circumcision; but you must remember that circumcision does not mean simply the removal of the foreskin from a man's body; it means the putting off of that whole part of his human nature which sets him at variance with God." Then he went on: "Any priest can circumcise a man's foreskin; only Christ can bring about that spiritual circumcision which means cutting away from a man's life everything which keeps him from being God's obedient child."

Paul goes further. For him this was not theory but fact. "That very act," he said, "has already happened to you in baptism." When we think of his view of baptism we must remember three things. In the early Church, as today in the mission field and even in the Church extension areas, men were coming straight out of heathenism into Christianity. They were knowingly and deliberately leaving one way of life for another; and making in the act of baptism a conscious decision. This was of course, before the days of infant baptism which did not and could not come until the Christian family had become a reality.

Baptism in the time of Paul was three things. It was adult baptism; it was instructed baptism; and, wherever possible, it was baptism by total immersion. Therefore the symbolism of baptism was manifest. As the waters closed over the man's head, it was as if he died; as he rose up again from the water, it was as if he rose to new life. Part of him was dead and gone for ever; he was a new man risen to a new life.

But, it must be noted, that symbolism could become a reality only under one condition. It could become real only when a man believed intensely in the life and death and resurrection of Jesus Christ. It could only happen when a man believed in the effective working of God which had raised Jesus Christ from the dead and could do the same for him. Baptism for the Christian was in truth a dying and a rising again, because he believed that Christ had died and risen again and that he was sharing the experience of his Lord.

"You speak about circumcision," said Paul. "The only true circumcision is when a man dies and rises with Christ in baptism, in such a way that it is not part of his body which is cut away but his whole sinful self which is destroyed, and he is filled with newness of life and the very holiness of God."

Barclay: Col 2:13-15

Almost all great teachers have thought in pictures; and here Paul uses a series of vivid pictures to show what God in Christ has done for men. The intention is to show that Christ has done all that can be done and all that need be done, and that there is no need to bring in any other intermediaries for the full salvation of men. There are three main pictures here.

(i) Men were dead in their sins. They had no more power than dead men either to overcome sin or to atone for it. Jesus Christ by his work has liberated men both from the power and from the consequences of sin. He has given them a life so new that it can only be said that he has raised them from the dead. Further, it was the old belief that only the Jews were dear to God, but this saving power of Christ has come even to the uncircumcised Gentile. The work of Christ is a work of power, because it put life into dead men; it is a work of grace, because it reached out to those who had no reason to expect the benefits of God.

(ii) But the picture becomes even more vivid. As the King James Version has it, Jesus Christ blotted out the handwriting of ordinances which was against us; as we have translated it, he wiped out the charge-list which set out all our self-admitted debts, a charge-list based on the ordinances of the law. There are two Greek words here on which the whole picture depends.

(a) The word for handwriting or charge-list is cheirographon (5498). It literally means an autograph; but its technical meaning--a meaning which everyone would understand--was a note of hand signed by a debtor acknowledging his indebtedness. It was almost exactly what we call an I.O.U. Men's sins had piled up a vast list of debts to God and it could be said that men definitely acknowledged that debt. More than once the Old Testament shows the children of Israel hearing and accepting the laws of God and calling down curses on themselves should they fail to keep them (Exo 24:3; Deu 27:14-26). In the New Testament we find the picture of the Gentiles as having, not the written law of God which the Jews had, but the unwritten law in their hearts and the voice of conscience speaking within (Rom 2:14-15). Men were in debt to God because of their sins and they knew it. There was a self-confessed indictment against them, a charge-list which, as it were, they themselves had signed and admitted as accurate.

(b) The word for wiping out is the Greek verb exaleiphein (1813). To understand that word is to understand the amazing mercy of God. The substance on which ancient documents were written was either papyrus, a kind of paper made of the pith of the bulrush, or vellum, a substance made of the skins of animals. Both were fairly expensive and certainly could not be wasted. Ancient ink had no acid in it; it lay on the surface of the paper and did not, as modern ink usually does, bite into it. Sometimes a scribe, to save paper, used papyrus or vellum that had already been written upon. When he did that, he took a sponge and wiped the writing out. Because it was only on the surface of the paper, the ink could be wiped out as if it had never been. God, in his amazing mercy, banished the record of our sins so completely that it was as if it had never been; not a trace remained.

© Paul goes on. God took that indictment and nailed it to the Cross of Christ. It used to be said that in the ancient world when a law or an ordinance was cancelled, it was fastened to a board and a nail was driven clean through it. But it is doubtful if that was the case and if that is the picture here. Rather it is this--on the Cross of Christ the indictment that was against us was itself crucified. It was executed and put clean out of the way, so that it might never be seen again. Paul seems to have searched human activity to find a series of pictures which would show how completely God in his mercy destroyed the condemnation that was against us.

Here indeed is grace. And that new era of grace is further underlined in another rather obscure phrase. The charge-list had been based on the ordinances of the law. Before Christ came men were under law and they broke it because no man can perfectly keep it. But now law is banished and grace has come. Man is no longer a criminal who has broken the law and is at the mercy of God's judgment; he is a son who was lost and can now come home to be wrapped around with the grace of God.

(iii) One other great picture flashes on the screen of Paul's mind. Jesus has stripped the powers and authorities and made them his captives. As we have seen, the ancient world believed in all kinds of angels and in all kinds of elemental spirits. Many of these spirits were out to ruin men. It was they who were responsible for demon-possession and the like. They were hostile to men. Jesus conquered them for ever. He stripped them; the word used is the word for stripping the weapons and the armour from a defeated foe. Once and for all Jesus broke their power. He put them to open shame and led them captive in his triumphant train. The picture is that of the triumph of a Roman general. When a Roman general had won a really notable victory, he was allowed to march his victorious armies through the streets of Rome and behind him followed the kings and the leaders and the peoples he had vanquished. They were openly branded as his spoils. Paul thinks of Jesus as a conqueror enjoying a kind of cosmic triumph, and in his triumphal procession are the powers of evil, beaten for ever, for every one to see.

In these vivid pictures Paul sets out the total adequacy of the work of Christ. Sin is forgiven and evil is conquered; what more is necessary? There is nothing that Gnostic knowledge and Gnostic intermediaries can do for men--Christ has done it all already.

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 2:8-15

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

Paul revealed what his readers enjoyed in Christ in this pericope to encourage them to remain faithful to the true revelation they had received and believed.

"The apostle now makes his most direct attack against the Colossian heresy.' The entire passage bristles with exegetical difficulties, and calls for closer attention to its wording and argument than any other part of the Epistle."¹⁰⁹

"2:8 functions as a heading and initial statement of the section's theme, in chiastic form:

8a polemical denunciation 16-23

8b in accordance with Christ 9-15"¹¹⁰

2:8 "Philosophy"--this is the only occurrence of the word in the New Testament--here does not refer to the study of basic questions concerning God, man, and the meaning of life. It refers to the speculations and ideas of false teachers not rooted in divine revelation. These ideas had come down by merely human tradition.

"Much depends on our semantics at this point. If by philosophy we mean the search for clarity and understanding regarding the whole of reality, then the Christian must in a sense philosophize. He must think clearly, and he must strive for a self-consistent view of life. In his quest, however, he must always submit to the guidance, limitation, and criticism of the light of divine revelation. On the other hand, if by philosophy we mean human speculation regarding man's basic questions without due respect for the revelation of God, then the Christian, no doubt, will accord this philosophy a greatly diminished relevance to his life and calling. . . .

"I seriously question the view that Paul, as Tertullian after him, is to be understood as condemning all study of philosophy [cf. 1 Cor. 15:1-58; Acts 17:22-30]. . . .

"I take the word, then, to be limited by the context; the Colossian philosophy is in mind, as well as any other, of course, which is not in harmony with divine revelation."¹¹¹

"Empty deception" describes "philosophy." This is clear from the fact that the two nouns are the objects of one preposition, "through" (Gr. dia), and there is no article before "empty deception." The idea is that the particular philosophy Paul had been warning his readers about was empty deception ("vain deceit," AV). These are not two separate dangers. This had come down to his readers as pagan tradition.

"Although the context of Col 2:8 probably has reference to a proto-gnostic type of philosophy at Colosse that had a disastrous mix of legalism, asceticism, and mysticism with Christianity, the implications of Paul's exhortation to beware of philosophy' are appropriately applied to other alien systems of thought that have invaded Christianity down through the centuries since then."¹¹²

". . . We cannot properly beware of philosophy unless we be aware of philosophy."¹¹³

The "elementary principles (Gr. stoicheia) of the world" probably refer to the religious practices the false teachers were promoting that were simply external and physical (v. 20; cf. Gal. 4:3, 9).¹¹⁴ These probably involved observance of the Law of Moses. Christ was neither the source nor the content of these teachings.

"The context makes it clear that these prohibitions refer to things that are ethically neutral, not to things that are inherently sinful. . . . Voluntary self-denial in matters of food can be a helpful spiritual exercise, and may on occasion be recommended by considerations of Christian charity; but what is deprecated here is a form of asceticism for asceticism's sake, cultivated as a religious obligation. . . .

"As has been said, the Colossian heresy was basically Jewish. Yet the straightforward Judaizing legalism of Galatians was not envisaged in Colossians. Instead it was a form of mysticism which tempted its adepts to look on themselves as a spiritual elite. . . .

"To look to movements within Judaism for the source of the Colossian heresy is a wiser procedure than to postulate direct influences from Iranian [Mesopotamian] or Greek culture."¹¹⁵

"It is best to recognize that both Jewish and Gentile elements were present in the Colossian heresy, many of which were generally shared by the populace in the highly charged world of the first century, especially in the syncretistic and Hellenistic mood of Achaia and western Asia Minor. Many of the elements developed into the Gnosticism of the second century but with far more elaborate philosophical-religious views than are found in Colossians. The most one can say of the error in Colossians is that it was a syncretism of Jewish, Gentile, and Christian features that diminished the all-sufficiency of Christ's salvation and His personal preeminence."¹¹⁶

2:9-10a "For" introduces another reason for abandoning the false teaching. What his readers had in Christ was completely adequate. He is the very essence of deity in whom this "fullness" permanently resides (in His present glorified state, cf. 1:19). The Greek word translated deity (theotetos) refers to the unique essence of God (cf. John 1:1). Divinity (theiotes, Rom. 1:20; Acts 17:25), on the other hand, refers to the divine quality of God, which other beings may share (cf. John 1:14).

This fullness was present in Christ's bodily form during His earthly ministry. He did not give up His deity when He became a man. It continues in His resurrected bodily form.¹¹⁷ As those in Christ we, too, partake of His fullness. We have no need that He does not supply.

"This statement crowns Paul's argument. Because Christ is fully God and really man, believers, in union with him, are made full' (ASV), that is, share in his fullness."¹¹⁸

2:10b-12 Christ is the head over all spirit beings ("rule and authority"). Christ's sufficiency is evident in three things that God has done for us in Him: spiritually circumcised us (vv. 11-12), forgiven our sins (vv. 13-14), and given us victory over the forces of evil (v. 15).

Our spiritual circumcision (v. 11) took place when God regenerated us (cf. Gal. 5:24). It involved Christ's cutting off the domination of our sinful nature (flesh), which slavery characterizes the unregenerate person (cf. Rom. 7:24-25). "Baptism" (v. 12) is Spirit baptism.

2:13-14 Unbelievers are sinners by nature ("uncircumcision of your flesh," i.e., sinful nature), and practice ("transgressions," i.e., violations of God's standards). Nevertheless, God has forgiven believers. He has cancelled our bill of debt. This is true whether as Jews we violated the Law of Moses (special revelation) or as Gentiles we violated the law of God written on our hearts (general revelation, Rom. 2:14-15).

The Greek term translated "cancelled out" (v. 14, exaleipsas) suggests the smearing of letters written on wax.¹¹⁹ Our certificate of debt was hostile to us in that it hounded us through a guilty conscience and scriptural warnings. Christ erased the debt, removed the certificate from between us and God, and God crucified the bill of debt with Christ on the cross. The final phrase in verse 14 may be an allusion to the superscription above Jesus' cross.

"What the metaphor says is that Jesus took the damning indictment and nailed it to His cross--presumably as an act of triumphant defiance in the face of those blackmailing powers that were holding it over men and women as a means of commanding their allegiance. If there is an analogy here, it may lie in the fact that Jesus' own accusation was fixed to His cross. Just as His own indictment was fastened there, says Paul, so he takes the indictment drawn up against his people and nails it to His cross. His victorious passion sets them free from their bankruptcy and bondage."¹²⁰

Christ really died as our substitute under the charge of the broken Mosaic Law, not under the supposed charge that He falsely claimed to be the King of the Jews.¹²¹

2:15 The disarming of the angelic rulers probably refers to Christ's defeat of the evil angelic powers by His death and resurrection.¹²² This seems better than His retiring a mediatorial function of the good angels such as their giving of the Law.¹²³

"Christ divested Himself at the cross of the evil powers which had struggled with Him so strongly throughout His ministry in attempts to force Him to abandon the pathway of the cross (cf. Luke 4:1-13; Matt. 16:22-23; Luke 22:53, etc.)."¹²⁴

The public display probably refers to Jesus' disgracing the powers of evil when He died on the cross by bearing the sin that was their claim and hold on human beings. Christ triumphed over Satan's hosts at the cross (cf. 2 Cor. 2:14). "It" seems better than "Him."

"It is more natural to view the principalities and powers here as the defeated foes, driven in front of the triumphal chariot as involuntary and impotent witnesses to their conqueror's superior might."¹²⁵

"The picture, quite familiar in the Roman world, is that of a triumphant general leading a parade of victory. . . . To the casual observer the cross appears to be only an instrument of death, the symbol of Christ's defeat; Paul represents it as Christ's chariot of victory."¹²⁶

This passage is another (cf. 1:15-20) that emphasizes the supremacy of Jesus Christ and accounts for the strong Christological flavor of this epistle.

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

Critics Ask: Col 2:16

COLOSSIANS 2:16 —Are Christians obligated to keep the Sabbath?

(See comments on Ex. 20:8-11 and Matt. 5:17-18 .)   

Evidence: Col 2:9

Was Jesus God in human form? Some may ask how Jesus could be both God and man. It has been well said that when God, the Creator and Sustainer of the universe, became a man, He didn’t cease to be God. He created a body, and then filled that body as a hand fills a glove ( Heb 10:5 ). See 1Ti 3:16 .

Evidence: Col 2:16

Freedom from Sabbath-keeping

Some today insist that Christians must keep the Sabbath day, that those who worship on the first day of the week (Sunday) are in great error. They reason that "Sun-day" comes from the pagan worship of the Sun god, that Jesus and Paul kept the Sabbath day as an example for us to follow, and that the Roman Catholic church is responsible for the change in the day of worship. Those who continue to worship on Sunday will receive the mark of the beast.

Let's briefly look at these arguments. First, nowhere does the Fourth Commandment say that Christians are to worship on the Sabbath. It commands that we rest on that day: "Remember the Sabbath day, to keep it holy. Six days shall you labor, and do all your work: But the seventh day is the Sabbath of the LORD your God: in it you shall not do any work . ..For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it" ( Exo 20:8-11 ).

Sabbath-keepers worship on Saturday. However, the word "Satur-day" comes from the Latin for "Saturn's day," a pagan day of worship of the planet Saturn (astrology).

If a Christian's salvation depends upon his keeping a certain day, surely God would have told us. At one point, the apostles gathered specifically to discuss the relationship of believers to the Law of Moses. Act 15:5-11 ; Act 15:24-29 was God's opportunity to make His will clear to His children. All He had to do to save millions from damnation was say, "Remember to keep the Sabbath holy," and millions of Christ-centered, God-loving, Bible-believing Christians would have gladly kept it. Instead, the only commands the apostles gave were to "abstain from meats offered to idols, and from blood, and from things strangled, and from fornication."

There isn't even one command in the New Testament for Christians to keep the Sabbath holy. In fact, we are told not to let others judge us regarding Sabbaths ( Col 2:16 ), and that man was not made for the Sabbath, but the Sabbath for man ( Mar 2:27 ). The Sabbath was given as a sign to Israel ( Exo 31:13-17 ); nowhere is it given as a sign to the Church. Thousands of years after the Commandment was given we can still see the sign that separates Israel from the world-they continue to keep the Sabbath holy.

The apostles came together on the first day of the week to break bread ( Act 20:7 ). The collection was taken on the first day of the week ( 1Co 16:2 ). When do Sabbath-keepers gather together to break bread or take up the collection? It's not on the same day as the early Church. They tell us that the Roman Catholic church changed their day of worship from Saturday to Sunday, but what has that got to do with the disciples keeping the first day of the week? That was the Roman Catholic church in the early centuries, not the Church of the Book of Acts.

Rom 14:5-10 tells us that one man esteems one day of the week above another; another esteems every day alike. Then Scripture tells us that everyone should be fully persuaded in his own mind. We are not to judge each other regarding the day on which we worship.

Jesus did keep the Sabbath. He had to keep the whole Law to be the perfect sacrifice. The Bible makes it clear that the Law has been satisfied in Christ. The reason Paul went to the synagogue each Sabbath wasn't to keep the Law; that would have been contrary to everything he taught about being saved by grace alone ( Eph 2:8-9 ). It was so he could preach the gospel to the Jews, as evident in the Book of Acts. Paul had an incredible evangelistic zeal for Israel to be saved ( Rom 10:1 ). To the Jew he became as a Jew, that he might win the Jews ( 1Co 9:19-20 ). That meant he went to where they gathered on the day they gathered.

D. L. Moody said, "The Law can only chase a man to Calvary, no further." Christ redeemed us from the curse of the Law so we are no longer in bondage to it. If we try to keep one part of the Law (even out of love for God), we are obligated to keep the whole Law ( Gal 3:10 )-all 613 precepts.

If those who insist on keeping the Sabbath were as zealous about the salvation of the lost as they are about other Christians keeping the Sabbath, we would see revival.

" I am no preacher of the old legal Sabbath. I am a preacher of the gospel. The Sabbath of the Jew is to him a task; the Lord’s Day of the Christian, the first day of the week, is to him a joy, a day of rest, of peace, and of thanksgiving. And if you Christian men can earnestly drive away all distractions, so that you can really rest today, it will be good for your bodies, good for your souls, good mentally, good spiritually, good temporally, and good eternally." Charles Spurgeon

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

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_____. 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.

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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.

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

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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)

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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