---
title: "Commentary Critical and Explanatory on the Whole Bible -  Colossians 2"
description: "CHAPTER 2   :-. HIS STRIVINGS
IN PRAYER FOR THEIR
STEADFASTNESS IN CHRIST;
FROM WHOM HE
WARNS THEM
NOT TO BE
LED AWAY
BY FALSE WISDOM. 1. For—He explains"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/colossians/2"
---

CHAPTER 2

. HIS STRIVINGS
IN PRAYER FOR THEIR
STEADFASTNESS IN CHRIST;
FROM WHOM HE
WARNS THEM
NOT TO BE
LED AWAY
BY FALSE WISDOM.

**1. For**—He explains in what
respect he "labored *striving*" (). Translate as *Greek,* "I *wish you to know how*
great a conflict (the same *Greek* word as in , "*agony* of a conflict" of fervent, anxious
prayer; not conflict with the false teachers, which would have been
impossible for him now in prison) I have for you."
**them at Laodicea**—exposed
to the same danger from false teachers as the Colossians (compare ). This danger was probably the cause of his writing to
Laodicea, as well as to Colosse.
**not seen my face in the
flesh**—including those in Hierapolis (). Paul considered himself a "debtor" to all the
Gentiles ([Romans 1:14](../../../kjv/romans/1/14)). "His
face" and presence would have been a "comfort"
([Colossians 2:2](../../../kjv/colossians/2/2); [Acts 20:38](../../../kjv/acts/20/38)).
Compare [Colossians 1:4](../../../kjv/colossians/1/4); [Colossians 1:7](../../../kjv/colossians/1/7);
[Colossians 1:8](../../../kjv/colossians/1/8), in proof that he had not
*seen,* but only *heard of* the Colossians. Hence he
strives by earnest *conflict* with God in anxious prayer for
them, to make up for the loss of his bodily presence among them.
Though "absent in the *flesh,* I am with you in the *Spirit*"
([Colossians 2:5](../../../kjv/colossians/2/5)).

**2.** Translate, "That their
hearts *may* be comforted." The "their," compared
with "you" ([Colossians 2:4](../../../kjv/colossians/2/4)),
proves that in [Colossians 2:1](../../../kjv/colossians/2/1) the
words, "have not seen my face in the flesh," is a *general*
designation of those for whom Paul declares he has "conflict,"
including the particular species, "you (Colossians) and them at
Laodicea." For it is plain, the prayer "that *their*
hearts may be comforted," must include in it the Colossians for
whom he expressly says, "I have conflict." Thus it is an
abbreviated mode of expression for, "That *your and their*
hearts may be comforted." ALFORD
translates, "confirmed," or allows "comforted" in
its original radical sense *strengthened.* But the *Greek*
supports *English Version:* the sense, too, is clear: *comforted*
with the consolation of those whom Paul had not seen, and for whom,
in consequence, he strove in prayerful conflict the more fervently;
inasmuch as we are more anxious in behalf of absent, than present,
friends [DAVENANT]. Their
hearts would be comforted by "knowing what conflict he had for"
them, and how much he is interested for their welfare; and also by
being released from doubts on learning from the apostle, that the
doctrine which they had heard from Epaphras was true and certain. In
writing to churches which he had instructed face to face, he enters
into particular details concerning them, as a father directing his
children. But to those among whom he had not been in person, he
treats of the more general truths of salvation.
**being**—Translate as
*Greek* in oldest manuscripts, "They being knit together."
**in love**—the bond and
element of perfect *knitting together;* the antidote to the
dividing schismatical effect of false doctrine. Love to God and to
one another in Christ.
**unto**—the object and end
of their being "knit together."
**all riches**—*Greek,*
"all *the* riches of the full assurance ([1 Thessalonians 1:5](../../../kjv/1-thessalonians/1/5);
[Hebrews 6:11](../../../kjv/hebrews/6/11); [Hebrews 10:22](../../../kjv/hebrews/10/22))
of *the* (Christian) understanding." The accumulation of
phrases, not only "understanding," but "the full
assurance of understanding"; not only this, but "the *riches*
of," c., not only this, but "*all* the riches of,"
&c., implies how he desires to impress them with the momentous
importance of the subject in hand.
**to**—Translate "unto."
**acknowledgment**—The
*Greek* implies, "full and accurate knowledge." It is
a distinct *Greek* word from "knowledge," [Hebrews 10:22](../../../kjv/hebrews/10/22). ALFORD
translates, "thorough . . . knowledge." *Acknowledgment*
hardly is strong enough they did in a measure *acknowledge* the
truth; what they wanted was the *full and accurate knowledge* of
it (compare *Notes,* see on [Hebrews 10:22](../../../kjv/hebrews/10/22); [Hebrews 10:22](../../../kjv/hebrews/10/22)).
**of God, and of the Father and
of Christ**—The oldest manuscripts omit "and of the Father,
and of"; then translate, "Of God (namely), Christ."
Two very old manuscripts and *Vulgate* read, "Of God the
Father of Christ."

**3.** Translate in the *Greek*
order, "In whom (not as ALFORD,
'in which') *mystery;* Christ is Himself the 'mystery' ([Colossians 2:2](../../../kjv/colossians/2/2);
[1 Timothy 3:16](../../../kjv/1-timothy/3/16)), and to Christ the
relative refers) are all the treasures of wisdom and knowledge
hidden." The "all" here, answers to "all" in
[Colossians 2:2](../../../kjv/colossians/2/2); as "treasures"
answer to the "riches"; it is from the *treasures*
that *the riches* ([Colossians 2:2](../../../kjv/colossians/2/2))
are derived. "Are" is the predicate of the sentence; all
the treasures ARE in Him;
*hidden* is predicated of the state or manner in which they are
in Him. Like a mine of unknown and inexhaustible wealth, the
*treasures* of wisdom are all in Him *hidden,* but not in
order to remain so; they only need to be explored for you to attain
"unto the riches" in them ([Colossians 2:2](../../../kjv/colossians/2/2)); but until you, Colossians, press after attaining *the
full knowledge* (see on [Colossians 2:2](../../../kjv/colossians/2/2))
of them, they remain "hidden." Compare the parable, [Colossians 2:2](../../../kjv/colossians/2/2), "treasure hid." This sense suits the scope of
the apostle, and sets aside ALFORD'S
objection that "the treasures are not hidden, but revealed."
"Hidden" plainly answers to "mystery" ([Colossians 2:2](../../../kjv/colossians/2/2)), which is designed by God, if we be faithful to our
privileges, not to remain *hidden,* but to be revealed (compare
[1 Corinthians 2:7](../../../kjv/1-corinthians/2/7); [1 Corinthians 2:8](../../../kjv/1-corinthians/2/8)).
Still as the mine is unfathomable, there will, through eternity, be
always fresh treasures in Him to be drawn forth from their hidden
state.
**wisdom**—general, and as
to *experimental* and *practical* truth; whence comes
"understanding" ([Colossians 2:2](../../../kjv/colossians/2/2)).
**knowledge**—*special*
and *intellectual,* in regard to *doctrinal* truth; whence
comes "the full knowledge" ([Colossians 2:2](../../../kjv/colossians/2/2)).

**4. And**—"Now."
Compare with "lest any man," c. [Colossians 2:8](../../../kjv/colossians/2/8)
[Colossians 2:16](../../../kjv/colossians/2/16); [Colossians 2:18](../../../kjv/colossians/2/18).
He refers to the blending of Judaism with Oriental philosophy, and
the combination of this mixture with Christianity.
**enticing words**—plausible
as wearing the guise of *wisdom* and *humility* ([Colossians 2:18](../../../kjv/colossians/2/18);
[Colossians 2:23](../../../kjv/colossians/2/23)).

**5. For**—argument against their
suffering themselves to be *beguiled,* drawn from a regard to
his personal authority as though he were present.
**joying and
beholding**—beholding with joy.
**order**—your *good
order;* answering to "knit together" () as a well-organized body; the same *Greek* as that for
*knit together,* is used of the body" of the Church
*compacted,*" in . Compare [1 Corinthians 14:33](../../../kjv/1-corinthians/14/33);
[1 Corinthians 14:40](../../../kjv/1-corinthians/14/40).
**steadfastness**—*Greek,*
"*the firm* (or '*solid*') *foundation.*" As
"order" expresses the outward aspect of the Church; so
"steadfastness" expresses the inner basis on which their
Church rested. The *Greek* literally implies not an abstract
quality, but the *thing* in the concrete; thus their "faith"
here is *the solid thing* which constituted the *basis* of
their Church.

**6.** "As therefore ye
received (once for all; the aorist tense; from Epaphras) Jesus *the*
Christ *as your* Lord (compare [1 Corinthians 12:3](../../../kjv/1-corinthians/12/3);
[2 Corinthians 4:5](../../../kjv/2-corinthians/4/5); [Philippians 3:8](../../../kjv/philippians/3/8)),
so walk in Him." He says not merely, "Ye received" the
doctrine of Christ, but "Jesus" Himself; this is the
essence of faith ([John 14:21](../../../kjv/john/14/21);
[John 14:23](../../../kjv/john/14/23); [Galatians 1:16](../../../kjv/galatians/1/16)).
Ye have received once for all the Spirit of *life* in Christ;
carry into practice that life in your *walk* ([Galatians 1:16](../../../kjv/galatians/1/16)). This is the main scope of the Epistle.

**7. Rooted**— ().
**built up**—*Greek,*
"*being* builded up." As "rooted" implies
their *vitality;* so "builded up," massive *solidity.*
As in the Song of Solomon, when one image is not sufficient to
express the varied aspects of divine truth, another is employed to
supply the idea required. Thus "walking," a third image
([Colossians 2:6](../../../kjv/colossians/2/6)), expresses the thought
which "rooted" and "built," though each
suggesting a thought peculiar to itself, could not express, namely,
onward *motion.* "Rooted" is in the *past* tense,
implying their first *conversion* and vital grafting "in
Him." "Built up" is *present* (in the *Greek*),
implying their progressive *increase* in religion by union with
Him. [Ephesians 2:20](../../../kjv/ephesians/2/20) refers to the
*Church;* but the passage here to their *individual*
progress in edification ([Ephesians 2:20](../../../kjv/ephesians/2/20)).
**stablished**—confirmed.
**as**—"even as."
**abounding therein with
thanksgiving**—advancing to fuller maturity (compare [Ephesians 2:20](../../../kjv/ephesians/2/20)) in the faith, "with thanksgiving" to God as the
gracious Author of this whole blessing.

**8.** Translate, "Beware
(literally, 'Look' well) lest there *shall be* (as I fear there
is: the *Greek* indicative expresses this) any man (pointing to
some known emissary of evil, [Galatians 1:7](../../../kjv/galatians/1/7))
*leading you away as his spoil* (not merely gaining spoil out of
you, but making *yourselves* his spoil) through (by means of)
his philosophy," c. The apostle does not condemn *all*
philosophy, but "*the* philosophy" (so *Greek*)
of the Judaic-oriental heretics at Colosse, which afterwards was
developed into Gnosticism. You, who may have "the *riches*
of *full* assurance" and "the *treasures* of
wisdom," should not suffer yourselves to be led away as a *spoil*
by *empty,* deceitful philosophy: "riches" are
contrasted with spoil "full" with "vain," or
*empty* ([Colossians 2:2](../../../kjv/colossians/2/2); [Colossians 2:3](../../../kjv/colossians/2/3);
[Colossians 2:9](../../../kjv/colossians/2/9)).
**after**—"according
to."
**tradition of men**—opposed
to, "the fulness of *the Godhead.*" Applied to
*Rabbinical traditions,* [Colossians 2:9](../../../kjv/colossians/2/9). When men could not make revelation even *seem* to tell
about deep mysteries which they were curious to pry into, they
brought in human philosophy and pretended traditions to help it, as
if one should bring a lamp to the sundial to find the hour [*Cauations
for Times,* p. 85]. The false teachers boasted of a higher wisdom
in theory, transmitted by tradition among the initiated; in practice
they enjoined asceticism, as though matter and the body were the
sources of evil. Phrygia (in which was Colosse) had a propensity for
the mystical and magical, which appeared in their worship of Cybele
and subsequent Montanism [NEANDER].
**rudiments of the world**—(See
on [Colossians 2:9](../../../kjv/colossians/2/9)). "The rudiments"
or elementary lessons "of the (outward) world," such as
legal ordinances; our Judaic childhood's lessons ([Colossians 2:11](../../../kjv/colossians/2/11);
[Colossians 2:16](../../../kjv/colossians/2/16); [Colossians 2:20](../../../kjv/colossians/2/20);
[Galatians 4:1-3](../../../kjv/galatians/4/1-3)). But NEANDER,
"the *elements* of the world," in the sense, *what
is earthly, carnal and outward,* not "the rudiments of
religion," in Judaism and heathenism.
**not after Christ**—"Their"
boasted higher "philosophy" is but human tradition, and a
cleaving to the carnal and worldly, and not to Christ. Though
acknowledging Christ nominally, in spirit they by their doctrine deny
Him.

**9. For**—"Because."
*Their* "philosophy" () 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.
**the fulness**— ([Colossians 1:19](../../../kjv/colossians/1/19)
[John 14:10](../../../kjv/john/14/10)).
**of the Godhead**—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.
**bodily**—not merely as
before His incarnation, but now "bodily in Him" as the
incarnate word ([John 1:14](../../../kjv/john/1/14);
[John 1:18](../../../kjv/john/1/18)). Believers, by union
with Him, partake of His fulness of the divine nature ([John 1:16](../../../kjv/john/1/16);
[2 Peter 1:4](../../../kjv/2-peter/1/4); see on [2 Peter 1:4](../../../kjv/2-peter/1/4)).

**10. And**—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 ([John 1:16](../../../kjv/john/1/16)). Believers
receive of the divine unction which flows down from their Divine Head
and High Priest ([Psalms 133:2](../../../kjv/psalms/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*),
[Ephesians 1:10](../../../kjv/ephesians/1/10); He, therefore, alone,
not these subject "authorities" also, is to be adored ([Ephesians 1:10](../../../kjv/ephesians/1/10)).

**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.
**are**—rather, as the
*Greek,* "Ye *were* (once for all) circumcised
(spiritually, at your conversion and baptism, [Romans 2:28](../../../kjv/romans/2/28);
[Romans 2:29](../../../kjv/romans/2/29); [Philippians 3:3](../../../kjv/philippians/3/3))
with a (so the *Greek*) circumcision made without hands";
opposed to "the circumcision in the flesh *made by hands*"
([Ephesians 2:11](../../../kjv/ephesians/2/11)). Christ's own body,
by which the believer is sanctified, is said to be "not made
with hands" ([Mark 14:58](../../../kjv/mark/14/58);
[Hebrews 9:11](../../../kjv/hebrews/9/11); compare [Hebrews 9:11](../../../kjv/hebrews/9/11)).
**in putting off**—rather
as *Greek,* "in your putting off"; as an old garment
([Ephesians 4:22](../../../kjv/ephesians/4/22)); alluding to the
putting off the foreskin in circumcision.
**the body of the sins of the
flesh**—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 [Romans 8:13](../../../kjv/romans/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.
**by**—*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 [Colossians 2:12](../../../kjv/colossians/2/12); [Colossians 3:1](../../../kjv/colossians/3/1);
[Colossians 3:3](../../../kjv/colossians/3/3); [Colossians 3:4](../../../kjv/colossians/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 ([Colossians 3:4](../../../kjv/colossians/3/4)) 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" ([Colossians 3:4](../../../kjv/colossians/3/4)). As Joshua was "Moses' minister," so Jesus,
"minister of the circumcision for the truth of God" unto
the Gentiles ([Romans 15:8](../../../kjv/romans/15/8)).

**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 ([Romans 6:3](../../../kjv/romans/6/3);
[Romans 6:4](../../../kjv/romans/6/4)).
**are risen**—rather as
*Greek,* "*were raised* with Him."
**through the faith,** c.—*by
means of your* faith *in* the operation of God so "faith
of," for "faith *in*" ([Ephesians 3:12](../../../kjv/ephesians/3/12);
[Philippians 3:9](../../../kjv/philippians/3/9)). Faith in God's mighty
operation in raising again Jesus, is saving faith ([Romans 4:24](../../../kjv/romans/4/24);
[Romans 10:9](../../../kjv/romans/10/9)); and it is wrought in
the soul by His same "mighty working" whereby He "raised
Jesus from the dead" ([Ephesians 1:19](../../../kjv/ephesians/1/19);
[Ephesians 1:20](../../../kjv/ephesians/1/20)). 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. [Ephesians 1:19](../../../kjv/ephesians/1/19) [Ephesians 1:20](../../../kjv/ephesians/1/20)
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" ([Ephesians 1:20](../../../kjv/ephesians/1/20)); but there is no grammatical impropriety in understanding
it "the faith which is the effect of the operation of God"
([Ephesians 2:8](../../../kjv/ephesians/2/8); [1 Thessalonians 2:13](../../../kjv/1-thessalonians/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 ([Romans 8:11](../../../kjv/romans/8/11)).

**13. you, being dead**—formerly
([Ephesians 2:1](../../../kjv/ephesians/2/1); [Ephesians 2:2](../../../kjv/ephesians/2/2));
even as Christ was among the dead, before that God raised Him "from
the dead" ([Colossians 2:12](../../../kjv/colossians/2/12)).
**sins**—rather as *Greek*
is translated at end of this verse, "trespasses,"
literally, "failings aside" from God's ways; actual
transgressions, as that of Adam.
**uncircumcision of your
flesh**—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.
**he quickened**—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 ([1 Peter 3:22](../../../kjv/1-peter/3/22);
[1 Peter 4:1](../../../kjv/1-peter/4/1); [1 Peter 4:2](../../../kjv/1-peter/4/2)).
**forgiven you**—So *Vulgate*
and HILARY. But the oldest
manuscripts read, "us," passing from the particular
persons, the Colossians, to the general Church ([Colossians 1:14](../../../kjv/colossians/1/14);
[Ephesians 1:7](../../../kjv/ephesians/1/7)).
**all trespasses**—*Greek,*
"all *our* trespasses."

**14. Blotting out**—*Greek,*
"Having wiped out"; coincident in time with "having
forgiven you" ([Colossians 2:13](../../../kjv/colossians/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 ([Romans 3:21](../../../kjv/romans/3/21);
[Romans 7:2](../../../kjv/romans/7/2); [Romans 7:4](../../../kjv/romans/7/4);
[Galatians 2:19](../../../kjv/galatians/2/19)).
**the handwriting of
ordinances**—rather, "IN
ordinances" (see on [Galatians 2:19](../../../kjv/galatians/2/19));
"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 ([Romans 3:19](../../../kjv/romans/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" ([Romans 2:15](../../../kjv/romans/2/15)); and as
they did not keep this, they were condemned by it.
**that was against us . . .
contrary to us**—*Greek* "*adversary* to us";
so it is translated, [Hebrews 10:27](../../../kjv/hebrews/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 ([Romans 7:7-12](../../../kjv/romans/7/7-12);
[Romans 7:14](../../../kjv/romans/7/14); [1 Corinthians 15:56](../../../kjv/1-corinthians/15/56);
[Galatians 3:21](../../../kjv/galatians/3/21); [Hebrews 10:3](../../../kjv/hebrews/10/3)).
The "WRITING" is
part of "that which was contrary to us"; for "the
*letter* killeth" (see on [Hebrews 10:3](../../../kjv/hebrews/10/3)).
**and took it**—*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 ([Galatians 3:13](../../../kjv/galatians/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
([Deuteronomy 27:26](../../../kjv/deuteronomy/27/26); [Nehemiah 10:29](../../../kjv/nehemiah/10/29)).

**15.** ALFORD,
ELLICOTT, and others
translate the *Greek* to accord with the translation of the same
*Greek,* [Colossians 3:9](../../../kjv/colossians/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 ([Acts 7:53](../../../kjv/acts/7/53);
[Galatians 3:19](../../../kjv/galatians/3/19); [Hebrews 2:2](../../../kjv/hebrews/2/2);
[Hebrews 2:5](../../../kjv/hebrews/2/5)): God manifested Himself
without a veil in Jesus. "THE
principalities and THE
powers" refers back to [Hebrews 2:5](../../../kjv/hebrews/2/5), Jesus, "the Head of all principality and power,"
and [Colossians 1:16](../../../kjv/colossians/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
([Ephesians 1:21](../../../kjv/ephesians/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 [Ephesians 1:21](../../../kjv/ephesians/1/21), 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 ([Ephesians 1:21](../../../kjv/ephesians/1/21)). But the *Greek* middle is susceptible of *English
Version,* "having spoiled," or, literally [TITTMANN],
"having *completely* stripped," or "despoiled"
*for Himself* (compare [Romans 8:38](../../../kjv/romans/8/38)
[1 Corinthians 15:24](../../../kjv/1-corinthians/15/24); [Ephesians 6:2](../../../kjv/ephesians/6/2)).
*English Version* accords with [Matthew 12:29](../../../kjv/matthew/12/29);
[Luke 11:22](../../../kjv/luke/11/22); [Hebrews 2:14](../../../kjv/hebrews/2/14).
Translate as the *Greek,* "The *rules and authorities.*"
**made a show of them**—at
His ascension (see on [Hebrews 2:14](../../../kjv/hebrews/2/14);
confirming *English Version* of this verse).
**openly**—[John 7:4](../../../kjv/john/7/4);
[John 11:54](../../../kjv/john/11/54), support *English
Version* against ALFORD'S
translation, "in openness of speech."
**in it**—namely, His
cross, or crucifixion: so the Greek fathers translate. Many of the
Latins, "In *Himself*" or "in Him." [John 11:54](../../../kjv/john/11/54) 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 ([Ephesians 1:20](../../../kjv/ephesians/1/20);
[Ephesians 2:5](../../../kjv/ephesians/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 ([John 3:13](../../../kjv/john/3/13)), so it
was not yet shut against demons ([Job 1:6](../../../kjv/job/1/6);
[Job 2:1](../../../kjv/job/2/1)). But at the ascension
Satan and his demons were "judged" and "cast out"
by Christ's obedience unto death ([John 12:31](../../../kjv/john/12/31);
[John 16:11](../../../kjv/john/16/11); [Hebrews 2:14](../../../kjv/hebrews/2/14);
[Revelation 12:5-10](../../../kjv/revelation/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.

**16. therefore**—because ye are
complete in Christ, and God in Him has dispensed with all subordinate
means as *essential* to acceptance with Him.
**meat . . . drink**—*Greek,*
"eating . . . drinking" (). Pay no regard to any one who sits in judgment on you as
to legal observances in respect to foods.
**holyday**—*a feast*
yearly. Compare the three, .
**new moon**—monthly.
**the sabbath**—Omit "THE,"
which is not in the *Greek* (compare *Note,* see on ). "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 ([Leviticus 23:32](../../../kjv/leviticus/23/32); [Leviticus 23:37-39](../../../kjv/leviticus/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. [Leviticus 23:38](../../../kjv/leviticus/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. [Hebrews 4:9](../../../kjv/hebrews/4/9),
"rests," *Greek,* "keeping of sabbath" ([Hebrews 4:9](../../../kjv/hebrews/4/9)). 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 ([Hebrews 4:9](../../../kjv/hebrews/4/9)).

**17. things to come**—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 (). [Hebrews 2:5](../../../kjv/hebrews/2/5), "the
world to come."
**the body is of Christ**—The
*real substance* (of the blessings typified by the law) belongs
to Christ ([Hebrews 8:5](../../../kjv/hebrews/8/5); [Hebrews 10:1](../../../kjv/hebrews/10/1)).

**18. beguile**—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 ([2 Timothy 4:8](../../../kjv/2-timothy/4/8);
[James 1:12](../../../kjv/james/1/12); [1 Peter 5:4](../../../kjv/1-peter/5/4)),
to angel-worship.
**in a voluntary humility**—So
"will-worship" ([1 Peter 5:4](../../../kjv/1-peter/5/4)). Literally, "Delighting ([WAHL])
in humility"; *loving* (so the *Greek* is translated,
[Mark 12:38](../../../kjv/mark/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" ([1 Timothy 2:5](../../../kjv/1-timothy/2/5);
[1 Timothy 2:6](../../../kjv/1-timothy/2/6)). 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 ([Colossians 2:23](../../../kjv/colossians/2/23)),
which after all is but spiritual pride under the mock guise of
humility. Contrast "glorying in the Lord" ([Colossians 2:23](../../../kjv/colossians/2/23)).
**intruding into . . . things
which he hath not seen**—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 ([Colossians 2:23](../../../kjv/colossians/2/23)), 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"
([Colossians 2:19](../../../kjv/colossians/2/19); compare [John 20:29](../../../kjv/john/20/29);
[2 Corinthians 5:7](../../../kjv/2-corinthians/5/7); [Hebrews 11:1](../../../kjv/hebrews/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 [1 Timothy 4:1](../../../kjv/1-timothy/4/1),
"Some shall depart from the *faith,* giving heed to
seducing spirits and doctrines of devils" (*Greek,*
"demons"). A warning to modern spiritualists.
**puffed up**—implying that
the previous so called "humility" (*Greek,* "lowliness
of mind") was really a "puffing up."
**fleshly mind**—*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."

**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].
**from which**—rather,
"from whom."
**the body**—that is, all
the members of the body ([Ephesians 4:16](../../../kjv/ephesians/4/16)).
**joints**—the points of
union where the supply of nourishment passes to the different
members, furnishing the body with the materials of growth.
**bands**—the sinews and
nerves which bind together limb and limb. Faith, love, and peace, are
the spiritual bands. Compare "knit together in love"
([Colossians 2:2](../../../kjv/colossians/2/2); [Colossians 3:14](../../../kjv/colossians/3/14);
[Ephesians 4:3](../../../kjv/ephesians/4/3)).
**having nourishment
ministered**—that is, supplied to it continually. "Receiving
ministration."
**knit together**—The *Greek*
is translated, "compacted," [Ephesians 4:3](../../../kjv/ephesians/4/3): implying firm consolidation.
**with the increase of God**—
([Ephesians 4:16](../../../kjv/ephesians/4/16)); that is, *wrought*
by God, the Author and Sustainer of the believer's spiritual life, in
union with Christ, the Head ([Ephesians 4:16](../../../kjv/ephesians/4/16)); and tending to the honor of God, being worthy of Him, its
Author.

**20. Wherefore**—The oldest
manuscripts omit "Wherefore."
**if ye be dead**—*Greek,*
"if ye died (so as to be freed) from," c. (compare [Romans 6:2](../../../kjv/romans/6/2)
[Romans 7:2](../../../kjv/romans/7/2); [Romans 7:3](../../../kjv/romans/7/3);
[Galatians 2:19](../../../kjv/galatians/2/19)).
**rudiments of the world**—
([Colossians 2:8](../../../kjv/colossians/2/8)). Carnal, outward,
worldly, legal ordinances.
**as though living**—as
though you were not dead to the world like your crucified Lord, into
whose death ye were buried ([Galatians 6:14](../../../kjv/galatians/6/14);
[1 Peter 4:1](../../../kjv/1-peter/4/1); [1 Peter 4:2](../../../kjv/1-peter/4/2)).
**are ye subject to
ordinances**—By do ye submit to be made subject to ordinances?
Referring to [Colossians 2:14](../../../kjv/colossians/2/14): you are
again being made subject to "ordinances," the "handwriting"
of which had been "blotted out" ([Colossians 2:14](../../../kjv/colossians/2/14)).

**21.** Compare , "meat . . . drink." He gives instances of the
"ordinances" ([Colossians 2:20](../../../kjv/colossians/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 [1 Corinthians 7:1](../../../kjv/1-corinthians/7/1);
[John 20:17](../../../kjv/john/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.

**22. Which**—things, namely, the
three things handled, touched, and tasted.
**are to perish**—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 ([Matthew 15:17](../../../kjv/matthew/15/17); [1 Corinthians 6:13](../../../kjv/1-corinthians/6/13)).
**after**—according to.
Referring to [Colossians 2:20](../../../kjv/colossians/2/20); [Colossians 2:21](../../../kjv/colossians/2/21).
All these "ordinances" are according to human, not divine,
injunction.
**doctrines**—*Greek,*
teachings." ALFORD
translates, "(doctrinal) systems."

**23. have**—*Greek,* "are
having"; implying the *permanent* characteristic which
these ordinances are supposed to have.
**show of wisdom**—rather,
"a *reputation* of wisdom" [ALFORD].
**will-worship**—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 (). So Uzziah was stricken with leprosy for usurping the
office of priest (). Compare the will-worship of Saul () for which he was doomed to lose his throne. This
"voluntary worship" is the counterpart to their "voluntary
humility" ([Colossians 2:18](../../../kjv/colossians/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.
**neglecting of the body**—*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 [Colossians 2:18](../../../kjv/colossians/2/18)).
**not in any honour**—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
([Acts 13:46](../../../kjv/acts/13/46); [1 Corinthians 3:21](../../../kjv/1-corinthians/3/21);
[1 Corinthians 6:15](../../../kjv/1-corinthians/6/15); [1 Corinthians 7:23](../../../kjv/1-corinthians/7/23);
[1 Corinthians 12:23](../../../kjv/1-corinthians/12/23); [1 Corinthians 12:24](../../../kjv/1-corinthians/12/24);
[1 Thessalonians 4:4](../../../kjv/1-thessalonians/4/4)). True self-denial
regards the spirit, and not the forms of ascetical self-mortification
in "meats which profit not those occupied therein" ([1 Thessalonians 4:4](../../../kjv/1-thessalonians/4/4)), and is consistent with Christian self-respect, the "honor"
which belongs to the believer as dedicated to the Lord. Compare
"vainly," [Colossians 2:18](../../../kjv/colossians/2/18).
**to the satisfying of the
flesh**—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" ([Colossians 2:18](../../../kjv/colossians/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.

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