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 properlybeware of philosophy unless webe 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).114These 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.117As 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.119Our 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.122This 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.
