Chapter 2

1 He still exhorteth 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.

1. I would that ye knew. Or, “I wish you to know.” Compare 1 Cor. 11:3. Compare the expression, “I would not have you to be ignorant” (1 Thess. 4:13; cf. Rom. 11:25; 1 Cor. 10:1).

Conflict. Gr. agoµn, “contest,” “struggle,” “trial,” here a mental struggle, “solicitude,” “anxiety.” For the related verb agoµnizoµ see on ch. 1:29. Paul’s anxiety, the tears he shed, the agonizing contest against the power of the adversary that he waged—all this, Paul desired the Colossians to know. Little did the believers of Colossae realize the hours Paul had earnestly spent interceding for them.

Laodicea. This town was situated about 10 mi. from the city of Colossae. The state of this church was evidently similar to that of the believers of Colossae. Therefore Paul included them in his devotions.

Not seen. From the language here employed many commentators have drawn the conclusion that Paul was not the founder of the Colossian church, further, that he never visited the church. They believe that the record of the movements of Paul in Acts leaves it very indefinite as to whether Paul ever visited any part of the Lycus Valley, in which Colossae was situated. They do not believe that references to Phrygia necessarily imply a visit to the Lycus Valley, for Phrygia covers a large and vaguely outlined region. The territory is thought to lie considerably to the north and east of the Lycus Valley. On his First Missionary Journey Paul probably came no nearer than 150 mi. (c. 240 km.) from Colossae. On his second and third missionary tours the apostle need not even have approached the region of Colossae. Leaving Galatia to the far north and east, he could have traveled to Ephesus by the Roman road through Sardis. This would have kept him well to the north of the Lycus Valley. Furthermore, on these trips he confined himself to revisiting the churches he had already established, and there is no hint whatever that Colossae was one of them at that early date. Thus the book of Acts leaves the matter of Paul’s visit to Colossae most improbable.

Others contend that Col. 2:1 does not necessarily imply that Paul had never visited Colossae. They maintain that it is highly unlikely that in his two visits to Phrygia (see Acts 16:6; 18:23) Paul could have missed Colossae entirely. They also maintain that since in his epistle to the Colossians he holds such an intimate connection with many members of the church, he had most likely been there. They interpret Col. 2:1 thus: “I have much anxiety, not only for you, but even for those who have never seen me.” By this interpretation the Colossians are placed in one group, in contrast with another group whom Paul has not seen face to face.

Further considerations throw light on this question. In his letter to the Colossians the apostle himself speaks as if he had never visited their city. He describes himself as hearing of their faith in Christ and their love for the saints (ch. 1:4). He recalls the time when he had been encouraged by the recital of their Christian profession and zeal for the principles of the gospel (v. 9; cf. v. 6). Many times during the epistle, Paul had ample opportunity to make reference to his personal contacts with the Colossian believers, but he never does so. He records that they had been taught the principles of the gospel by another, and he also refers to his own preaching. But not once does he couple the two ideas, although the two statements are side by side (cf. chs. 1:5–8, 21–23, 25, 28, 29; 2:5, 6). Had Paul visited Colossae and worked in that city, one would expect a reference in the epistle to some incident connected with the visit. But Colossians contains not a single such allusion. Although the argument of silence cannot be regarded as conclusive, most commentators agree that it is very unlikely that Paul was the founder of the church at Colossae. Though, perhaps, less certainty exists concerning the possibility of a visit there, this too appears unlikely.

2. Hearts. Here meaning the seat of the emotions and of the intellect. Paul wished the whole personality to be satisfied with abiding peace and assurance (cf. on Eph. 6:22).

Comforted. Gr. parakaleoµ, “to comfort,” “to exhort,” “to cheer,” “to encourage.”

Knit together. Gr. sumbibazoµ, “to bring together,” “to unite.” Paul desired them to maintain their unity and stability in affectionate regard one for the other, and for God. Compare Eph. 4:16; Col. 2:19.

Riches of the full assurance. Or, “wealth of the firm persuasion.” Compare 1 Thess. 1:5; Heb. 6:11; 10:22. As believers learn the deeper truths of God’s teaching, their assurance becomes firmer. When Christians truly know the Lord’s ways, they cannot but trust. And this trust is based on understanding.

Acknowledgement. Gr. epignoµsis, “precise knowledge,” “full knowledge.” Compare Eph. 1:17.

Mystery. Gr. musteµrion (see on Rom. 11:25).

And of the Father. Textual evidence is divided (cf. p. 10) among a number of variant readings for the remainder of this verse, but favors the view that “Christ” is in apposition with “the mystery of God” (cf. ch. 1:26, 27), thus reading “mystery of God, even Christ.” This mystery concerning Christ embraces His incarnation and personal ministry (1 Tim. 3:16). It also includes the further purpose of the incarnation in making it possible for all who believe, including Gentiles, to become members of the mystic body of Christ, His church (Rom. 11:25; Eph. 3:4–6). The proclamation of this good news to the world—that all have an opportunity of salvation through the exercise of personal faith in a Saviour who died for all—is a necessary part of making known this mystery (Eph. 6:19).

3. Are hid. Or, “are stored away.” In Christ, in His office and function, in His person and ministry, in the fact that He is both Son of God and Son of man, are embedded the details of the mystery of God. He is the source as He is the treasure house of the blessings of God. Paul desired to lift the minds of the Colossian Christians above and beyond mere human ideas to God’s Son and the eternal virtues and verities revealed in Him. In Christ may be discovered all that God purposes to reveal in blessing for humanity. Why, then, should the Colossians give ear to human speculations (see on v. 4)?

All the treasures. Jesus is the mine from which all true riches come. To those who receive Him, He gives truth in its fullness. Other teachers have given partial and obscure glimmerings of knowledge, but in Christ, the living Word, resides the essential knowledge. See COL 104–114.

Wisdom and knowledge. Christ is the treasure house of divine wisdom and knowledge (see 1 Cor. 1:22, 24; Eph. 3:9–11). Those who receive Jesus have come to the source of all they need for this life and for the hereafter.

4. This I say. Paul now gives the reason for what he has been saying in vs. 1–3. There must be no mistake about the vital nature of his theme, and about the grave responsibility in neglecting to obtain a full knowledge of the mystery of God, which is Christ (see on v. 2; ch. 1:27).

Should beguile you. Paul now comes to grips with the practical application of his message. The possibility of being deluded is ever present. The Christian must beware of the craft that seeks to lure him away from the straight line of truth.

Enticing words. Literally, “persuasive speech” (cf. Rom. 16:18; 1 Cor. 2:4). This may find lodgment in the minds of the unwary. The smooth arguments and subtly woven ideas may take the Christian off his guard. But within such reasoning lies error. Paul warns the believers to test the arguments and claims of false teachers (cf. Col. 2:8).

5. Absent in the flesh. The apostle would have the believers sense his personal regard for them, even though he is not actually present in person.

With you in the spirit. Paul’s body may be in confinement in faraway Rome, but his heart encompasses the converts he loves. His mind seeks solutions for their problems. His soul is lifted up to their common Father in heaven in thanksgiving and intercession. Thus the apostle draws a contrast between those who would seduce them through sophistries, and their spiritual father, who would, if need be, give his life for them. Those false teachers have ulterior motives; Paul is completely selfless.

Joying and beholding. Epaphras had brought Paul word of the continued faithfulness of the Colossian believers (ch. 1:7, 8). In his mind’s eye in Rome he watched the members in distant Colossae as they went about their tasks of living and witnessing for Jesus.

Order. Gr.taxis, “arrangement.” This is a common military term. It suggests organization, firmness, and well-ordered battle array (cf. its use in 1 Cor. 14:40; Heb. 5:6). Paul had doubtless watched many an army parade, and had seen many a centurion at the head of his well-drilled and perfectly disciplined company. Thus the Colossian church must act against sin.

Stedfastness. Epaphras had done a good work. The Colossian church was a compact spiritual community, moving forward with confidence to meet the common enemy. The battle was joined within the sphere of their faith, their confidence in the things of Christ. Paul is hinting that they should continue in this happy and blessed state.

6. As ye have therefore received. “As” refers to the manner in which they had received the message of salvation preached by Epaphras (ch. 1:7). While the apostle rejoices with them in the measure of faithfulness they already have (ch. 2:5), he kindly, but firmly, admonishes them to hold on to it.

Christ Jesus the Lord. These three titles of the Messiah gather within themselves the fullness of His position and functions. His mission as Saviour is embodied in the name “Jesus” (Matt. 1:21). “Christ” suggests His Messianic office, and “Lord” (see on 1 Cor. 12:3) His identification with, in some instances at least, the Yahweh of the OT.

Walk. Gr. peripateoµ, “to conduct oneself” (see on Eph. 2:2). Paul urges the believers to keep on continuously conducting themselves and their affairs within the sphere marked out by their trust in Jesus, doing only what He would do, and interesting themselves exclusively in the things that would please Him.

7. Rooted. The form of the Greek word suggests fixity with continued stability.

Built up. In the experience of the Colossian believers the foundation of their spiritual building was Jesus Himself (cf. on 1 Cor. 3:11).

In him. Paul has here gathered three different metaphors into close proximity. The believers are to walk, take root, and be built up as a mighty temple for the Lord. All of these activities are to take place “in him.” Jesus Christ is the pattern according to which they must walk; He is the root from whom they must draw sap and nourishment; He is the living Rock, the sure Foundation, upon whom Jews and Gentiles are alike to build. He is “broad enough for all, and strong enough to sustain the weight and burden of the whole world” (AA 175).

Stablished. Gr. bebaiooµ, “to confirm,” “to establish.” The form of the verb in Greek shows that Paul is here emphasizing a continuous process of strengthening. Daily the Colossians were to become more firmly established.

As ye have been taught. The efficiency of Epaphras as a “minister of Christ” (ch. 1:7) is here again emphasized. He had instructed them correctly. They had learned in whom to believe and how to live with Him so as to obtain righteousness and eternal life.

Abounding. Or, “being continually abounding.” The word suggests a state of “overflowing.” It is possible for us continually to abound, for Heaven’s resources are greater, much greater than our greatest need. Since the supply is limitless, Christians are to appropriate all that they need. The all-sufficient Christ will give to us “exceeding abundantly above all that we ask or think” (Eph. 3:20).

Therein. Textual evidence may be cited (cf. p. 10) for the omission of this word, also for the reading “in him,” referring to Christ.

With thanksgiving. Or, “in thanksgiving.” Progress in the Christian’s experience is possible only as the believer approaches God with a grateful heart. How can one be anything but thankful when surrounded by the boundless resources of Omnipotence? Since Christ is all and in all and with all, what has man to fear? The secret of true happiness is habitual reliance upon Christ. Thanksgiving is the fruit of this reliance.

8. Beware. There was a grave danger confronting the Colossian believers. Paul here calls their attention to it, and in solemn warning recommends that they face it. The crafty adversary was seeking to take from them the benefits they had gained. He was attempting to rob them of their spiritual advantages and to carry them off as a prey, leading them to destruction as deluded captives of error.

Spoil. Gr.sulagoµgeoµ, “to carry off as plunder,” “to rob.” The spoiling may mean two things: the removal of blessings and privileges that the believers enjoy, or the enslavement of the believers themselves by Satan.

Philosophy and vain deceit. That is, philosophy even vain deceit, or philosophy which is vain deceit. The apostle is not condemning philosophy as such, nor is he denouncing philosophers. What he is warning against is philosophy such as the false teachers at Colossae were parading, which was in reality emptiness and vanity, and was promoted by deceit. The context suggests that this philosophy had to do with ceremonial observances, human beliefs, traditions, and materialistic habits and viewpoints, all of which tend away from the gospel of God. It was doubtless also made up of profitless speculation on puerile questions, an empty show of specious arguments devoid of facts. This kind of philosophy fills in the details of difficult questions with plausible theories, which have a tendency to deceive its devotees and to negate the preaching of the gospel of God. The center of this philosophy is the exaltation of man, while God is completely excluded or ignored (see 1T 297). The Christian should be forewarned and forearmed against those who teach it. Its end is eternal death.

Tradition. Gr. paradosis (see on Mark 7:3). Traditions are the habitual patterns of human beliefs and behavior, transmitted from one generation to the next. Traditions may be good or bad. Paul warns against those that are heretical, having a human instead of a divine source. Compare Gal. 1:14. Paul uses the word in a good sense in 2 Thess. 2:15; 3:6.

Rudiments. Gr. stoicheia, “elements” (see on Gal. 4:3). In the language of philosophy stoicheia assumed the technical meaning of elemental matter. Mythologically, the elements were represented by various spirits, so that stoicheia also came to be applied to the spirits themselves. In non-Biblical writings stoicheia is also applied to evil spirits, to stars, and to stellar deities. There seems to have been a well-developed stoicheia cult in Colossae, which through its propaganda was making inroads into the Christian community there. The exact extent of its infiltration is not known. In sounding his warning, Paul uses the terminology of the cult.

After Christ. Literally, “according to Christ.” The norm must always be what Christ would have. Christ is placed in opposition to all deceitful philosophy. The wares of false teachers should be compared with the doctrines of the Master Teacher. Christ, the Creator and Sustainer, is the measuring rod of all true knowledge.

9. In him dwelleth. See on ch. 1:19. Within Christ dwells the sum total of the nature and attributes of God. All the offices and powers of Deity reside continually in Him. All the fullness of God is revealed in Christ.

Fulness. Gr. pleµroµma (see on Eph. 1:23; Col. 1:19). The encompassing stretch of this term is without limit in time and space and power. Everything that God is, every quality of Deity—dignity, authority, excellency, power in creating and fitting the world, energy in upholding and guiding the universe, love in redeeming mankind, forethought in supplying everything needful for each of His creatures—rests in Christ.

Godhead. Gr. theoteµs, “Deity,” “the nature of God.” Compare theioteµs, “the nature of God” (see on Rom. 1:20).

Bodily. Doubtless a reference to the glorified body of Christ (Phil. 3:21), in which He ascended to heaven (cf. DA 832). The fullness of Deity resides in Him corporeally. This affirmation was doubtless to counter the false philosophies gaining acceptance in Colossae (see p. 184).

10. Are complete in him. Literally, “have been made full in him” (cf. Eph. 3:19; 5:18). In the sphere of the Christ, man not only may see his goal of perfection, but may also receive power to achieve it. As we accept His wisdom we become wise. Through daily communion with Him the likeness of the Divine becomes a reality within the human soul. There is nothing for this life or for eternity that man cannot receive through spiritual union with Christ. We may become complete in Him.

Principality and power. Compare on Rom. 8:38; Eph. 1:21; Col. 1:16. Paul is here again emphasizing that Christ is the head of all power and authority. His sovereign strength is the fountain of life. The apostle’s implication is that through Christ’s dwelling in us, the same victorious authority and creative power will enable us to triumph.

11. Are circumcised. Rather, “were circumcised.” The implication may be that some of the false teachers were claiming that before Christ is approached, circumcision and the details of the ceremonial law must be carried out (cf. Gal. 6:15). At least some of them may have claimed superiority because of their own state of circumcision.

Made without hands. Although the rite of circumcision was performed by hand, its significance and value lay in the fact of its inner meaning. It was designed to be an outward sign of an inward state of faith and grace. Through it Abraham indicated his belief that it was not he, but God, who had life and could give life to others. This peculiar sign was to distinguish all men of ancient Israel. It pointed to Israel’s complete devotion to Jehovah and obedience to all His requirements. An illustration of its true meaning is found in Israel’s history. At the time of the rebellion of Israel at Kadesh the people rejected God. God in turn, for a time, rejected them. Since they had proved unfaithful to His covenant, they were forbidden to receive the sign of that covenant. For 38 years circumcision was prohibited (see PP 406). When at last, believing and obedient, Israel crossed the Jordan, they were willing again to enter fully into covenant relationship with God; then this rite was once more carried out at God’s command (see Joshua 5:2–9). True circumcision is therefore a matter of the heart (see Deut. 10:16). The circumcision that the Colossian Christians had received was not external in the flesh. It was an inward change in heart and life typified by their baptism (see on Col. 2:12).

Putting off the body. See on Rom. 6:6; cf. Eph. 4:22.

Of the sins. Textual evidence favors (cf. p. 10) the omission of this phrase.

Of the flesh. That is, the carnal nature (see Rom. 7:14–25; 8:1–13).

Circumcision of Christ. That is, the circumcision that Christ performs, not that performed on Him. True spiritual circumcision, the removal and burying of the evil tendencies of the heart, is brought about through the agency of Jesus Christ Himself. His power alone can remove the old life and create a new man. From the ceremony of circumcision Paul draws a spiritual lesson for the Christian.

12. Buried with him. Death precedes burial. Christ laid down His life before He was buried in Joseph’s new tomb. Before the Christian can be buried with Christ, he must have surrendered his life. All the ambitions of his heart and the stirrings and longings of his fleshly passions must be yielded up to his Master. As far as he is concerned, his old nature must die. Baptism is the sign of this self-renunciation, of the death of the old man and of his burial in the watery grave. Compare on Rom. 6:3, 4.

Ye are risen. Baptism not only signifies the separation through death of the sinful nature and the burial of that nature, it also signifies the birth of a new creature in Christ Jesus (see on Rom. 6:4).

Faith of the operation of God. That is, faith in the operation of God.

Raised him from the dead. Compare Eph. 1:19, 20. The same power that raised Jesus from the dead works a transformation in the believer.

13. Dead in your sins. Textual evidence is divided (cf. p. 10) between retaining and omitting the preposition “in.” If it is omitted, the phrase may still be translated, “in your sins,” but may also be rendered, “to your sins.” The expression may thus be understood in two ways: (1) Paul is here describing the former spiritual condition of the Colossian believers. Their hearts and minds and bodies were dead, or insensitive, to all spiritual things (cf. on Eph. 2:1, 5). (2) Believers are now dead to the appeals and influence of their sinful propensities (cf. on Rom. 6:2). This thought is an extension of what Paul has said in the previous verse. The Colossians, having put off their sinful ways by accepting Christ into their hearts, and having witnessed to this change by being baptized, may now be considered as being dead to their sins. They have by faith paid the penalty of death through Christ.

Uncircumcision of your flesh. This expression shows that those to whom Paul writes, and of whom he speaks as having true circumcision (v. 11), are Gentiles. It also describes the normal state of all mankind. Everyone is born into the world outside the covenant of grace (Eph. 2:12). The two ideas “dead in your sins” and “uncircumcision of your flesh” embrace both what man has personally deserved through the exercise of wrong choice or deliberate rebellion against God, and the natural state of condemnation into which all are born. Through Jesus Christ, cultivated and hereditary tendencies to sin are overcome.

Quickened together with him. Compare on Eph. 2:5. As the Father raised up Jesus Christ, even so may all believers be raised up as new creatures. This statement is descriptive of the mystery of the new birth. Divine power brought Jesus out of the tomb into eternal life. Within the realm of man’s heart and mind, the same divine power, working through the perfectly surrendered human will, raises man into the wonders of the new life of victory.

Having forgiven you. Textual evidence attests (cf. p. 10) the reading “having forgiven us.” The forgiveness of God precedes the quickening.

Trespasses. Gr. paraptoµmata, literally, “fallings aside” (see on Matt. 6:14). The word may be used to describe an arrow dropping to one side of the target, or a soldier dropping out from the ranks of his marching company. Men have fallen from their ideals. The forgiveness of sins includes a restoration, for fallen man, of the privileges and position that he has forfeited.

14. Blotting out. Gr. exaleiphoµ, “to wipe off,” “to wipe out.” The word is used in classical Greek for wiping out a writing. The form of the word appearing in the present verse should be translated “having blotted out.”

Handwriting. Gr. cheirographon, “a document written by hand.” The word occurs only here in the NT. Elsewhere the word is frequently used of handwritten documents often of a legal character, such as a bond signed by a debtor. Compare Philemon 19. The “blotting out” of such a certificate of indebtedness was carried out only after the debt had been paid and the conditions of the note had been completely met. It was often done by placing an “X” over it, as shown by papyri examples. Also, the water-soluble ink on papyrus could be washed off or rubbed away, and new writing placed upon the material. Some commentators hold that the apostle is telling the Colossian church that their regeneration through the resurrection power of God, the restoration within them of His image, was carried out by God’s blotting out, or canceling, the indebtedness of the bond they were due to fulfill. Others see a more general reference to the Mosaic law, especially as interpreted by the Jews. The latter view seems to be more in harmony with the succeeding context. The similarity with the language of Eph. 2:15 and the parallel nature of these two epistles suggest strongly that the “handwriting of ordinances” is the same as the “law of commandments contained in ordinances” (see on Eph. 2:15).

Ordinances. Gr. dogmata, “decrees,” “statutes.” This refers to the various laws and decrees of the Jewish legal system such as terminated at the cross (see on Eph. 2:15).

Against us. As shown grammatically by the Greek, what is “against us” and “contrary to us” is the “handwriting.” Some have understood this as referring to the note of indebtedness that is against all, both Jew and Gentile; others, as referring to the Jewish legal system. For the manner in which the latter was contrary to both Jew and Gentile see on Acts 15:10; Eph. 2:15.

Took it out of the way. That is, the “handwriting.” “Christ is the end of the law for righteousness” (see on Rom. 10:4). Now that Christ has come, men are no longer under a schoolmaster (see on Gal. 3:25; Eph. 2:15).

Nailing it to his cross. The cross marks the transition from one economy (the Jewish) to the other (the Christian). This same idea is expressed in Eph. 2:16, where reconciliation is represented as taking place on the cross.

15. Having spoiled. Gr. apekduomai, literally, “to strip off one’s clothes.” Here, perhaps, “to strip off armor,” “to despoil.” There has been much discussion as to the subject of the action. Some hold that it is the Father, inasmuch as He is the subject of “quickened” (v. 13). Others believe that the passage is more suitably applied to Christ. Grammatically there is no way of determining, and the matter must be settled on the basis of the meaning of the passage (see below).

Principalities and powers. These terms may refer to earthly rulers (Luke 12:11; Titus 3:1) or to supernatural beings (see on Eph. 6:12). In the light of false teaching at Colossae, there may be a reference here to the supposed angelic powers and elemental deities (see p. 184; see on Col. 2:8). In reality Christ did triumph in a special sense over Satan and his angels. His death on the cross resulted in a further casting out of Satan from the sympathies of the heavenly world (see on Rev. 12:9). Throughout the ministry of Jesus, Satan was at hand to tempt and annoy Him. The life of Christ was a continual series of conflicts, but in every encounter Jesus proved victorious. Every effort on the part of Satan to destroy Him only further exposed the workings of the deceiver. Christ’s life of victory, culminating in Calvary, spelled the doom of the devil. Satan’s disguise was torn away. His methods of operation were laid open before the angels and the entire heavenly universe. He had exposed his true colors. See DA 123, 761. By His cross Jesus Christ stripped from the principalities and powers of darkness both their robe of office and authority as princes of this world, and their armor of strength in their warfare against right. Thus it seems preferable to regard Jesus as the subject of the action expressed by “having spoiled” (see above).

Made a shew … openly. Or, “made a public example” (RSV). Christ’s cruel death on Calvary caused Satan and his legions to be exposed to the view of the universe for what they are, murderers and fiends.

Triumphing. Gr. thriambeuoµ (see on 2 Cor. 2:14).

In it. Or, “in him.” The Greek may be understood either way. The “it” could refer to the “handwriting” or to the “cross” (v. 14). The “him” could refer to Christ if the Father is regarded as the subject of the action expressed in the verse (see above on “having spoiled”).

16. Therefore. That is, in view of the fact that the Jewish legal system was at an end, and with it the ceremonial system (see on Eph. 2:15).

Judge. This doubtless points to false teachers who among other things insisted on the binding claims of the Jewish ceremonial system (see p. 184).

In meat, or in drink. Or, “in eating or in drinking.” These words doubtless refer to the meal and drink offerings presented by the Israelites in compliance with the sacrificial system, which was codified in the ceremonial law. Some have erroneously concluded that Paul’s statement implies the abolition of the prohibition against the eating of foods declared as unclean (see Lev. 11). That this cannot be the apostle’s meaning is clear from the following observations:

(1) The meat and drink are declared to be a shadow of Christ (Col. 2:17); that is, they point forward to Christ’s sacrifice and ministry. The ceremonial meal and drink offerings clearly belong in this category, but the prohibition against unclean foods does not.

(2) The prohibition not to eat certain meats antedates the ceremonial law (see on Gen. 7:2). Hence, certain animals are to be viewed as unclean for reasons other than ceremonial. The indulgence of the appetite by eating impure foods frustrates the perfect designs of the Creator (see PP 308; 2T 70). The apostle is not giving permission to the Colossian Christians to eat and drink what they want, disregarding all criticism. What he is saying is that Christians are no longer obliged to carry out the requirements of the ceremonial law. These meal and drink offerings have met their fulfillment in Christ.

Holyday. The ceremonial ordinances contain commandments for the observance of various holy days—the Passover, the Feast of Unleavened Bread, Pentecost, the Day of Atonement, and the Feast of Tabernacles (see Lev. 23).

New moon. The first day of each month, or new moon day (see Num. 10:10; 28:11; cf. 1 Sam. 20:5; Isa. 66:23).

Sabbath days. Gr. sabbata. This may represent either a genuine plural of the Gr. sabbaton or a transliteration of the Aramaic shabbataХ, a singular form. Hence sabbata, though grammatically plural in form, may and often does represent a singular (Matt. 28:1; etc.). Either form may be adopted here, for the interpretation of the passage does not depend upon whether the reading is “sabbath days,” or “a sabbath.” The type of sabbath under consideration is shown by the phrase “which are a shadow of things to come” (Col. 2:17). The weekly Sabbath is a memorial of an event at the beginning of earth’s history (Gen. 2:2, 3; Ex. 20:8–11; PP 48). Hence, the “sabbath days” Paul declares to be shadows pointing to Christ cannot refer to the weekly Sabbath designated by the fourth commandment, but must indicate the ceremonial rest days that reach their realization in Christ and His kingdom (see Lev. 23:6–8, 15, 16, 21, 24, 25, 27, 28, 37, 38).

17. Which are a shadow. This phrase is the key to the understanding of v. 16. All the items the apostle lists in v. 16 are “shadows,” or types, symbolizing the reality that is Christ. A shadow has no substance; it is cast by something substantial. Compare the use of the word “shadow” in Heb. 8:5 and 10:1. The Jewish ceremonies were shadows cast by heavenly realities. Christ’s life, ministry, and kingdom are the reality. The portrayal of this in the ceremonial law was only the shadow.

On this passage Albert Barnes, Presbyterian commentator, well observes:

“There is no evidence from this passage that he [Paul] 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. … 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 application.”

Body is of Christ. In contrast with the shadow, Jesus is the fullness of reality. It is to Him that every type points, and in Him that every symbol reaches its fullness. In finding Him, Christians turn their backs upon the typical, shadowy outlines, walking now in the fullness of the divine Presence.

In these verses Paul has completely removed the ground from beneath the feet of the Judaizing false teachers. They advocated a return to Judaic ceremonial requirements. The apostle meets their arguments by asserting that the shadows have served their function now that Christ, the reality, has come. In all this argument Paul is in no way minimizing the claims of the Decalogue or of the seventh-day Sabbath. The moral law is eternal and perfect (see on Rom. 14:1; Eph. 2:15).

18. Beguile … of … reward. Gr. katabrabeuoµ, “to render adverse judgments against,” “to decide against,” “to condemn.” There is a possible reference to the figure of an umpire disqualifying a contestant, since brabeus means “umpire.” The apostle now moves to another source of danger faced by the Colossian believers. He proceeds to handle the peculiar problems resulting from the false teachings advocated among them (see p. 184).

Voluntary humility. The artificial humility practiced to increase merit, self-imposed abasement resulting in unnecessary and unworthy asceticism—these are the results of pride. They are performed to win merit by personal, human effort. In practice they deny the righteousness of Christ, leaving no room for its operation in the human heart through faith. Compare 1T 297.

Worshipping of angels. These false teachers apparently accepted the guidance of angels, whom they considered to be lower emanations of God. They dwelt upon the weakness of man and his inferiority to and distance from the great and eternal God. This viewpoint was probably an extension of the voluntary humility they advocated. If man’s body was utterly worthless, then he could not approach God; he needed intermediaries. So these they worshiped as being superior to man and, in a sense, extensions of the Deity. Paul warns the Colossians against accepting this philosophy. It runs contrary to the teaching of Christ. Jesus, citing Deut. 6:13, declared, “Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt. 4:10). Heavenly angels prohibit adoration of themselves (see Rev. 22:9).

Intruding. Gr. embateuoµ, literally, “to step upon,” “to stand upon”; also “to enter upon,” as to invade a country; figuratively, “to investigate,” “to pry into.” Embateuoµ was used as a technical term in the terminology of the mystery religions, as shown in several inscriptions from Asia Minor dated about the 2d century after Christ. The term was thus probably common on the lips of the false teachers, and may have been used for initiation into the mysteries of the cult, in which case its meaning would be “to initiate.”

Things … not seen. Textual evidence favors (cf. p. 10) the omission of the negative, thus reading “things … seen,” meaning, probably, “visions.” Compare the RSV translation of this phrase, “taking his stand on visions.” If the translation “to initiate” is adopted for embateuoµ (see above on “intruding”), the passage may be translated, “which they have seen while being initiated.”

Vainly puffed up. This indicates a state of self-glorification and self-satisfaction.

Fleshly mind. That is, a mind controlled by the flesh in contrast with a mind controlled by the Spirit (cf. Rom. 8:1–13).

19. Head. That is, Christ (cf. on Eph. 4:15, 16). The ultimate of the philosophy such as the false teachers at Colossae taught was a denial of Christ.

Joints and bands. As the members of the physical body are held together by means of joints and sinews, all of which are part of the body, so the members of the Christian church, the mystic body of Christ, should be held together. The mystic body receives its strength and is held together by a personal union with the Lord Jesus Himself. Nothing, not even angels, should come between us and our Saviour.

Nourishment ministered. Gr. epichoreµgeoµ, “to supply,” “to provide,” “to support.” The phrase may be translated, “the whole body, supported and knit together through joints and ligaments.”

Knit together. Compare Eph. 4:16; Col. 2:2. The Greek verb form indicates a continuing, developing process.

Increase of God. The mysterious force that brings about growth is the power of God Himself. Without this mighty principle of life, growth would be impossible. The really harmonious character can develop only as divine power unites with human effort. This is the practical outworking of righteousness by faith.

20. If ye be dead with Christ. Literally, “if you died with Christ” (see on Rom. 6:5–8).

Rudiments of the world. Here Paul is using the expression with special reference to the philosophy of the false teachers at Colossae (see on v. 8). In a more general way the “rudiments of the world” may be understood as the elementary things upon which the world depends for its life, the ABC of its structure. “World” is placed in contrast with heaven, and means the age in which we live, with its drives and interests. A man who is alive to the world, who is living according to the ways of the world and its philosophy, is dead to the things of God. The opposite is equally true: He who is “dead with Christ” and now lives by the principles of the kingdom of heaven, has turned his back forever upon the basic rudiments of this world, and is alive unto God.

Why, as though living. In substance Paul asks the Colossians: “Why, having relinquished false philosophy and the ambitions and fundamentals of this world through having died with Christ, are you living as though still bound by these things?”

Are ye subject to ordinances? Literally, “are you continuing to submit yourselves to decrees?” such as the obsolete ordinances of Judaism (see on v. 16). There may be a reference also to ascetic restrictions and decrees derived from cult sources. The false philosophy at Colossae contained both Judaic and pagan elements (see p. 184). “Now,” Paul says, “why, since you are not obliged to keep these ordinances, are you still concerned with them?”

21. Touch not. Or, “handle not.” The Mosaic ritual was full of prohibitions against touching leprosy, unclean issues, dead bodies, and other unhallowed things (Lev. 12–15; Num. 19:11–22). The lesson taught by these prohibitions was that the true follower of God would keep himself clean and pure from every contamination, moral and physical, that he might glorify his God. The false teachers probably added other taboos.

Taste not. The reference is doubtless to various dietary restrictions largely man made (see v. 8), such as those mentioned in 1 Tim. 4:3–5. See on Col. 2:16 for evidence that Paul is not removing restriction from the use of foods hygienically unclean. The false teachers at Colossae probably urged many taboos in the matter of diet.

Handle not. Or, “touch not.” The Greek verb is practically synonymous with that translated “touch” in this verse. Some commentators suggest the first should be translated “handle” and the last “touch.” The reference is to the various taboos the false teachers urged upon the Colossian Christians, some Judaic in origin and others drawn from Eastern philosophies.

22. All are to perish. That is, the things prohibited all perish. They are thus temporary in nature and of no lasting spiritual or moral value.

Of men. The decrees and taboos of the false teachers, even though to some extent similar to the requirements of the Jewish ceremonial system, were all only human requirements. God did not impose these upon men. The death of Christ had put an end to the ceremonial law, and what was beyond this God had never required.

23. Shew of wisdom. Or, “appearance of wisdom” (RSV). Paul is warning against being deceived and misled by appearances.

Will worship. Or, “self-made religion.” The basis of all man-made diligence in ceremonies is “will worship.” Man relies upon himself; he reveres the personal efforts he puts forth to gain favor with God. In the vigilance he imposes upon himself, in the spiritual tortures self-inflicted, in rituals self-designed in the form of worship contrived by man, his own will and prowess are the factors exalted. In contrast, the Christian philosophy puts human will in an entirely different place. Man’s will should be used only, and constantly, in making the choice for Christ. Christ is then paramount in the human soul, and man no longer exercises his will independently (see on Gal. 2:20). His daily prayer of consecration is the same as was the prayer of his Saviour, “Not my will, but thine, be done” (Luke 22:42).

Humility. Or, “lowliness.” Paul is here referring to mock humility such as that displayed by the Pharisees and ascetics who were actually guilty of the pride of exhibitionism. Such persons were inordinately proud of their humility, thus proving they possessed none of the genuine quality. Thus it was with the heretical teachers at Colossae.

Neglecting. Literally, “not sparing.” The religious extremists of Colossae apparently looked upon the body as being of itself sinful. Their severity with the body evidently was extreme, and out of harmony with the Christian teaching that the body is the “temple of the Holy Ghost” (1 Cor. 6:19), and contrary to the instruction to present the body a living sacrifice (see on Rom. 12:1).

Honour. Gr. timeµ, “price,” “value,” “honor.” The translation “value” is adopted in the interpretation given below.

To. Gr. pros, which in some contexts means “against,” as probably here (cf. Eph. 6:11, 12). For the meaning of the passage when pros is thus translated see below under “satisfying of the flesh.”

Satisfying of the flesh. Literally, “over-indulgence of the flesh.” The last part of this verse has been declared to be the most difficult in the entire epistle. One can only conjecture as to its meaning. A common interpretation is that the carrying out of all these human laws and speculations is of no value against overindulgence of the flesh. The only thing that will achieve this is complete surrender of the heart to Christ and the death of the will to the appeals of the world.

Ellen G. White comments

1–4AA 473

2–4GW 305; 8T 295

3     COL 22, 115; DA 465; Ed 13; FE 177, 181; MB 34; ML 360; SC 17, 109; 2T 510; 5T 703

4     AA 474

6     SC 52, 69

6, 7 FE 303

6–8CH 584; EW 25

6–10AA 473; GW 305; 8T 295

7     AA 175; FE 231, 304

8     GW 16; 1T 297

8–107T 204

9     COL 115; Ev 231, 614; MB 34, 78; PK 597

9, 10    DA 181; FE 306; GW 57; MYP 55; 8T 334

10   CH 369, 593; CT 18, 491; Ed 257; FE 303, 376, 429, 446; GW 113; MB 21; ML 15, 276, 340; MM 41, 219; 6T 167; 7T 248

14   AA 194; EW 33; PP 365

15, 17  DA 165

17–196T 235

18   FE 304; 1T 297, 299

19   1T 300

21   Te 289; 3T 561; 5T 360

23        2T 612