(all of which perish with use), according to the precepts and doctrines of men?
Parallel Translations
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(all of which perish with use), according to the precepts and doctrines of men?
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which all perysshe with the vsinge of the and are after the commaundmentes and doctrins of men
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Which al perish with the vsing, and are after the commandements and doctrines of men.
Cross-references (10)
Passages linked to Colossians 2:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 29:13 The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from me, and their fear of me is a commandment of men which has been taught;
- Titus 1:14 not paying attention to Jewish fables and commandments of men who turn away from the truth.
- Mark 7:18-19 He said to them, “Are you also without understanding? Don’t you perceive that whatever goes into the man from outside can’t defile him, because it doesn’t go into his heart, but into his stomach, then into the latrine, making all foods clean?”
- 1 Corinthians 6:13 “Foods for the belly, and the belly for foods,” but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord; and the Lord for the body.
- Mark 7:7-13 But they worship me in vain, teaching as doctrines the commandments of men.’ “For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.” He said to them, “Full well do you reject the commandment of God, that you may keep your tradition. For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’ But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban,” ’ ” that is to say, given to God, “then you no longer allow him to do anything for his father or his mother, making void the word of God by your tradition, which you have handed down. You do many things like this.”
- Matthew 15:3-9 He answered them, “Why do you also disobey the commandment of God because of your tradition? For God commanded, ‘Honor your father and your mother,’ and, ‘He who speaks evil of father or mother, let him be put to death.’ But you say, ‘Whoever may tell his father or his mother, “Whatever help you might otherwise have gotten from me is a gift devoted to God,” he shall not honor his father or mother.’ You have made the commandment of God void because of your tradition. You hypocrites! Well did Isaiah prophesy of you, saying, ‘These people draw near to me with their mouth, and honor me with their lips; but their heart is far from me. And in vain do they worship me, teaching as doctrine rules made by men.’ ”
- John 6:27 Don’t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him.”
- Isaiah 29:18 In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness.
- Daniel 11:37 He won’t regard the gods of his fathers, or the desire of women, or regard any god; for he will magnify himself above all.
- Revelation 17:18 The woman whom you saw is the great city, which reigns over the kings of the earth.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 22. All which things tend to corruption. He sets…
22. All which things tend to corruption. He sets aside, by a twofold argument, the enactments of which he has made mention — because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from God. He combats the first argument, also, in Romans 14:17, when he says,
The kingdom of God is not in meat and drink;
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likewise in 1 Corinthians. 6 13,
Meat for the belly, and the belly for meats: God will destroy both.
Christ also himself says,
Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth. (Matthew 15:11.)
The sum is this — that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.
A second refutation is added — that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul’s reasoning: “Those who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The third argument: Because God is not the author…
The third argument: Because God is not the author of these traditions, and therefore they do not bind the conscience.
Another argument: The spiritual and inward kingdom of God cannot consist in these outward things, and such as perish with the using.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 22 Which all are to perish with the using;)…
22 Which all are to perish with the using;) after the commandments and doctrines of men?
Ver. 22. Which all are to perish] The very daily perishing of food and raiment are types of thy perishing also, saith a divine.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Which all are to perish with the using: he…
Which all are to perish with the using: he adds his reasons why, under the Christian institution, acceptable worshipping of God doth not consist in such observances, both because meats, drinks, garments, &c. are designed unto the benefit of man, for the preserving of his temporal life, and are consumed in their use. They cannot, in or by themselves, either make a man holy or render him unclean, Mat 15:11; Mar 7:19; Rom 14:17; 1Co 6:13; 1Ti 4:3; they all come to corruption, or are consumed in doing us service, they cannot otherwise be of use; which may evince that all the benefit we receive from them doth only respect this mortal life, it not being imaginable that what perisheth in our use should be of any force to the life of our soul, which is immortal and incorruptible. And therefore to urge the reviving of antiquated ordinances, or bringing in such like new ones, is to corrupt or consume the creatures without any spiritual advantage, whereupon such impositions must needs be destructive; and because of the apostle’s stronger argument, they are not after Christ, but after the precepts and decrees of men, compare Col 2:8, which is our Lord aud Master’s argument against the inovations of the Pharisees, Mat 15:9, agreeing with the prophet, Isa 29:13. To bring in additionals of uncommanded worship, or rites and ways of it, is forbidden of God, Deu 12:32; Joh 14:26; 16:13; Rev 22:18; who (according to the purport of the second commandment) must be worshipped in a manner peculiar to him and appointed by him; and theretbre worship not appointed, i.e. not commanded, is forbidden by, him, who will accept of no homage from Christians in the business of religion, unless it be taught by him, and not by men only.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Which all are to perish with the using,.... Meaning…
Which all are to perish with the using,.... Meaning either the ordinances concerning touching, tasting, and handling, which bring destruction and death on them that use them, and comply with them, in order to obtain righteousness and life; for instead of enjoying salvation through them, they were the cause of damnation to them. Or rather the meats not to be touched, tasted, or handled; these are in their own nature perishing things, and perish by being used; they are only of service to the body, and can be of none to the soul; the using of them cannot defile the man, nor an abstinence from them sanctify him, or commend him to God; they only relate to this present life, and will cease with it, and can have no manner of influence on the spiritual and eternal concerns of men: and besides, the ordinances concerning them are not of God, but are
after the commandments and doctrines of men; for so even the ceremonial law, being now abolished, though originally of God, yet the imposition of it, as necessary to salvation, was a commandment and doctrine of man's; and particularly the traditions of the elders, and the various rules and decrees, which the doctors among the Jews obliged men to regard, were human inventions and devices: and this is another reason the apostle makes use of to dissuade from any regard unto them; for whatever is of man, and not of God, in religious worship, ought to be rejected.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Perish in the using - Have no farther use,…
Perish in the using - Have no farther use, no influence on the mind.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. Which all are to perish with the…
Verse 22. Which all are to perish with the using] These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the end of their institution; namely, to lead us to Christ, that we might be justified by faith.
After the commandments and doctrines of men?] These words should follow the 20th verse, Col 2:20 of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Which all are to perish with the using -…
Which all are to perish with the using - This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable difficulty in ascertaining its true meaning. It seems most probable that these are the words of the apostle himself, thrown in in the rapidity of composition, and that they are not to be connected with the phrase “touch not,” etc. If so, the idea is, that it cannot be of so much consequence as the Jewish teachers supposed, to mark distinctly the difference between meats and drinks. They were all to perish with the use of them. Nothing was permanent about them. It could really then be of no great importance what was eaten, or what was drunk, provided it was not in itself injurious. These ordinances had a value among the Hebrews when it was designed to keep them as a distinct people; but they had no value in themselves, so as to make them binding on all mankind. To suppose this, was the common error of the Jews; and hence, the apostle so frequently labored to show that the Jewish rites had no permanent value; see the Rom 14:1-6 notes; 1Co 8:1-13, note; compare the notes at Mat 15:17-18. According to this interpretation, Col 2:21 should be regarded as expressing the common maxim of the Jewish teachers, and the clause before us as the words of the apostle, and should be marked as a parenthesis. So it is marked in Hahn’s Ed. of the New Testament.
After the commandments and doctrines of men - Many of the ordinances on which the Jews insisted were those which were handed down by tradition. They depended on human authority only, and of course, should not bind the conscience. Others take the words here to mean, “All which things tend to the corruption of religion (Doddridge), or are cause of destruction or condemnation (Robinson, Lexicon), by the use of these things, according to the commandments and doctrines of these men.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Which--things, namely, the three things handled, touched, and tasted.
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 (Mat 15:17; Co1 6:13).
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after--according to. Referring to Col 2:20-21. All these "ordinances" are according to human, not divine, injunction.
doctrines--Greek, teachings." ALFORD translates, "(doctrinal) systems."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 22. Which all… perish—The things thus forbidden, were made…
22. Which all… perish—The things thus forbidden, were made to be eaten and to perish with the consumption of them. This verse, thus far, with the preceding one, should be read as a parenthesis.
Commandments—Connects with Col_2:20, and is a part of the question. These ascetic impositions sought to enslave their consciences by commands and systems of men, and were not made obligatory by God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. which all are to perish with the using;)]…
22. which all are to perish with the using;)] Lit., which are all for corruption in the consumption. I.e., the things which are thus forbidden as soul-tainting are things merely material, not moral, and this is evidenced by their merely material destiny—physical dissolution in the course of natural use. Cp. Mat_15:17.—This clause should be bracketed apart, as in R.V.
Observe St Paul’s instructive opposite use, in an opposite connexion, of the same consideration, 1Co_6:13. There an assertor of a distorted “liberty” is met by the thought that alike “meats” and “belly” are to cease to exist with the present order of things; then why for their sake violate real claims of purity?
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after the commandments, &c.] The thought returns to the prohibitive formulas; these are not utterances of God’s will, but “according to,” of the kind of, on the scale of, merely human rule and principle. Obviously, so far as any of them were Mosaic, St Paul would fully recognize their Divine authority in their own period and for their own purpose. But the period was over, the purpose was fulfilled in Christ. To impose them now was to put God’s edict to man’s arbitrary use.
“Of men:”—cp. Mat_15:9; Mar_7:7; and see Isa_29:13, the passage quoted by our Lord, and doubtless here in St Paul’s mind. The LXX. there agrees almost verbatim with the words here, more so than with the quotations in the Gospels.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) Which all are to perish with the using.—It…
(22) Which all are to perish with the using.—It has been doubted whether these words (which are literally, all which things go to corruption, or destruction, in the using) are the continuation of the ascetic ordinance, or the comment of the Apostle. But the last word—which signifies, not only “using,” but “using up”—seems to decide for the latter alternative. The things are things which go to destruction and are used up. What permanent effect can they leave behind? See 1Co_8:8 (whether the words of St. Paul, or the words of the Corinthians, accepted as true by him), “Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.” It is but an echo of our Lord’s own teaching as to that which goeth into the mouth (Mat_15:16-17; Mar_13:18-19).
After the commandments . . .—See Col_2:8, and Note there. There seems to be an allusion to Isa_29:13, quoted by our Lord (Mat_15:7-8; Mar_7:6-7) in relation to these ceremonial observances.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ver. 22 a is the apostle"s comment on these…
Ver. 22 a is the apostle"s comment on these rules, in the form of a continuation of their terms. Do not touchthings which are an intended to perish (literally, for corruption) in their consumption (Mat_15:17; Mar_7:19; 1Co_6:13 1Co_8:8; 1Ti_4:3-5) which, being destroyed as they are used, therefore do not enter into the soul"s life, and are of themselves morally indifferent; so the Greek Fathers, and most modern interpreters. This is the position which Christ himself takes in regard to Jewish distinctions of meats. (Mar_7:14-23, R.V) We note the same style of sarcastic comment on the language of the false teachers as that exhibited in ver. 18. Augustine, Calvin, and some ethers render, "which (decrees) tend to (spiritual) destruction in their use;" but ajpocrhsiv never means simply "use," and the antecedent "decrees" is awkwardly supplied. More plausibly, De Wette and some modems interpret, "things which tend to (spiritual) destruction in their abuse," putting the words in the mouth of the false teacher, as though he said, "Abstain from everything the use of which may be fatal to the soul." But this ascribes to the errorist an argument which fails short of his principles (see note on "hard treatment of the body," ver. 23); and to which, specious as it is, and in harmony with the apostle"s own teaching, (1Co_6:12 1Co_9:26, 1Co_9:27) he makes no reply. According to the commandments and teachings of men (Isa_29:13, LXX; Mar_7:7; ver. 8; 1Co_1:20 1Co_2:5, 1Co_2:13) the only passage in this Epistle which distinctly alludes to the language of the Old Testament. But the words are, we may suppose, primarily a reminiscence of the language of Christ, who uses them in connection with his announcement of the abolition of the sacred distinctions of meats. (comp. Mar_7:1-23) This clause points out the method after which, and direction in which, the new teachers were leading their disciples, on the line of a man-made instead of a God given religion. "Commandments" (or, "injunctions") include the prescriptions of ver. 21 and all others like them; "teachings" embrace the general principles and doctrines on which these rules were based. So this expression, following "rudiments of the world (ver. 20), leads us back by a rapid generalization from the particulars specified in ver. 21 to the general starting point given in ver. 8 (see note), and prepares us for the brief and energetic summary of the whole Colossian error which we find in
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 22. Which all are to perish. The prohibition applies…
22. Which all are to perish. The prohibition applies to “things all of which perishing in the using;” i. e., to food and drink. After the commandments. These ordinances, whether Jewish traditions, or those of ascetics, are dependent upon the commands and teachings of men.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.