These things indeed appear like wisdom in self-imposed worship, humility, and severity to the body; but aren’t of any value against the indulgence of the flesh.
Parallel Translations
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These things indeed appear like wisdom in self-imposed worship, humility, and severity to the body; but aren’t of any value against the indulgence of the flesh.
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which thinges have the similitude of wisdome in chosen holynes and humblenes and in that they spare not the body and do the flesshe no worshype vnto his nede.
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Which thinges haue in deede a shewe of wisdome, in voluntarie religion and humblenesse of minde, and in not sparing the body, which are thinges of no valewe, sith they perteine to the filling of the flesh.
Cross-references (9)
Passages linked to Colossians 2:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Timothy 4:8 For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now, and of that which is to come.
- Colossians 2:8 Be careful that you don’t let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ.
- Colossians 2:18 Let no one rob you of your prize by self-abasement and worshiping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,
- Colossians 2:22 (all of which perish with use), according to the precepts and doctrines of men?
- Matthew 23:27-28 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.
- 2 Corinthians 11:13-15 For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an angel of light. It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works.
- Ephesians 5:29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;
- 1 Timothy 4:3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
- Genesis 3:5-6 for God knows that in the day you eat it, your eyes will be opened, and you will be like God, knowing good and evil.” When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 23. Which have indeed a show. Here we have…
23. Which have indeed a show. Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the same time reckons it wholly worthless. For it is as though he had said, that he does not regard their having a show of wisdom. But show is placed in contrast with reality, for it is an appearance, as they commonly speak, which deceives by resemblance.
Observe, however, of what colors this show consists, according to Paul. He makes mention of three — self-invented worship, humility, and neglect of the body. Superstition among the Greeks receives the name of ἐθελοβρησκεία — the term which Paul here makes use of. He has, however, an eye to the etymology of the term, for ἐθελοβρησκεία literally denotes a voluntary service, which men choose for themselves at their own option, without authority from God. Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext.
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The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility.
They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body. Paul, however, bids farewell to those disguises, for
what is in high esteem among men is often an abomination in the sight of God. (Luke 16:15.)
Farther, that is a treacherous obedience, and a perverse and sacrilegious humility, which transfers to men the authority of God; and neglect of the body is not of so great importance, as to be worthy to be set forth to admiration as the service of God.
Some one, however, will feel astonished, that Paul does not take more pains in pulling off those masks. I answer, that he on good grounds rests contented with the simple term show. For the principles which he had taken as opposed to this are incontrovertible — that the body is in Christ, and that, consequently, those do nothing but impose upon miserable men, who set before them shadows. Secondly, the spiritual kingdom of Christ is by no means taken up with frail and corruptible elements. Thirdly, by the death of Christ such observances were put an end to, that we might have no connection with them; and, fourthly, God is our only Lawgiver. (Isaiah 33:22.) Whatever may be brought forward on the other side, let it have ever so much splendor, is fleeting show.
Secondly, he reckoned it enough to admonish the Colossians, not to be deceived by the putting forth of empty things. There was no necessity for dwelling at greater length in reproving them. For it should be a settled point among all the pious, that the worship of God ought not to be measured according to our views; and that, consequently, any kind of service is not lawful, simply on the ground that it is agreeable to us. This, also, ought to be a commonly received point — that we owe to God such humility as to yield obedience simply to his commands, so as not to lean to our own understanding, etc., (Proverbs 3:5,) — and that the limit of humility towards men is this — that each one submit himself to others in love. Now, when they contend that the wantonness of the flesh is repressed by abstinence from meats, the answer is easy — that we must not therefore abstain from any particular food as being unclean, but must eat sparingly of what we do eat of, both in order that we may soberly and temperately make use of the gifts of God, and that we may not, impeded by too much food and drink, forget those things that are God’s. Hence it was enough to say that these were masks, that the Colossians, being warned, might be on their guard against false pretexts.
Thus, at the present day, Papists are not in want of specious pretexts, by which to set forth their own laws, however they may be — some of them impious and tyrannical, and others of them silly and trifling. When, however, we have granted them everything, there remains, nevertheless, this refutation by Paul, which is of itself more than sufficient for dispelling all their smoky vapours; not to say how far removed they are from so honorable an appearance as that which Paul describes. The principal holiness of the Papacy, at the present day, consists in monkhood, and of what nature that is, I am ashamed and grieved to make mention, lest I should stir up so abominable an odour. Farther, it is of importance to consider here, how prone, nay, how forward the mind of man is to artificial modes of worship. For the Apostle here graphically describes the state of the old system of monkhood, which came into use a hundred years after his death, as though he had never spoken a word. The zeal of men, therefore, for superstition is surpassingly mad, which could not be restrained by so plain a declaration of God from breaking forth, as historical records testify.
Not in any honor. Honor means care, according to the usage of the Hebrew tongue. Honour widows, (1 Timothy 5:3,) that is, take care of them. Now Paul finds fault with this, that they teach to leave off care for the body. For as God forbids us to indulge the body unduly, so he commands that these be given it as much as is necessary for it. Hence Paul, in Romans 13:14, does not expressly condemn care for the flesh, but such as indulges lusts. Have no care, says he, for the flesh, to the gratifying of its lusts. What, then, does Paul point out as faulty in those traditions of which he treats? It is that they gave no honor to the body for the satisfying the flesh, that is, according to the measure of necessity. For satisfying here means a mediocrity, which restricts itself to the simple use of nature, and thus stands in opposition to pleasure and all superfluous delicacies; for nature is content with little. Hence, to refuse what it requires for sustaining the necessity of life, is not less at variance with piety, than it is inhuman.
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 A lively description of Monkery.
A lively description of Monkery.
Seeing they stand in meat and drink, wherein the kingdom of God doth not stand.
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The taking away of an objection. These things have a goodly show, because men by this means, seem to worship God with a good mind and humble themselves, and neglect the body, which the most part of men curiously pamper up and cherish: but yet notwithstanding the things themselves are of no value, for so much as they pertain not to things that are spiritual and everlasting, but to the nourishment of the flesh.
Which seem indeed to be some exquisite thing, and so wise devices as though they came from heaven.
Hence sprang the works of supererogation, as the Papists term them, that is to say, needless works, as though men performed more than is commanded them, which was the beginning and the very ground whereon Monks’ merits were brought in.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 23 Which things have indeed a shew of wisdom…
23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
Ver. 23. And neglecting of the body] Gr. αφειδεια. Not sparing of it, as the old and new Baalites, these Flagellantes; and those also among us (good otherwise), that pinch their bodies too much with penury or excessive fasting, are blameworthy. The body is the soul’s servant, and that it may be Par negotio, neither supra nor infra negotium, it must have due honour and nourishment.
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 things have indeed a show of wisdom: by…
Which things have indeed a show of wisdom: by way of concession the apostle here grants that the precepts and doctrines of men about religious abstinences had a
show of wisdom; and it was but a mere show, a bare pretext, a specious appearance, a fair colour of wisdom, which is of no worth, not the reality and truth of Christian wisdom, however it might beguile those that were taken more with shadows than substance, Col 2:3,4,8,17.
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In will-worship;
1. In arbitrary superstition, or human invention, or selfwilled religion, rather than Divine institutions; as all the ancients, and almost all the moderns, do interpret that word, it having no good, but an ill character; accounting the compound word here which we render will-worship, of no better import, as to the ordainers of worship, than the two simple words of which it is compounded, expressing human arbitrariness and worship, Col 2:18, (even as the apostle doth, by a compound word which signifies peace making, Col 1:20, understand the very same thing which he expressed by the two simple words of which it is compounded in another Epistle, Eph 2:15), it being rational to conceive, considering the apostle’s drift in the context, that by will-worship he doth connote the same here, that by willing in worship he doth asunder there. For though a performing those acts of worship willingly, which God himself hath commanded, be necessary, and commendable in his willing people, Psa 110:3, and they cannot be acceptable otherwise; yet when the will of man, in contradistinction to the will of God, is considered as constitutive of that worship which is offered to God of a man’s own brain and devising, without God’s warrant, then that will-worship is hateful to God, and the more voluntary the more abominable. It being most just, that not in what way we will and choose, but only in that way which he willeth and chooseth, we should worship him with acceptance; which should be our greatest care, 2Co 5:9. We know, amongst men, those persons of honour that give liveries to their servants, would discard such of them as should come to attend them in new ones of their own devising, though those servants might be so foolish as to conceit those of their own devising were more expressive of their humble respects. Much more is worship of man’s devising distasteful to the all-wise God, who sees through all colours, and though he loves a willing worshipper, yet he hates will-worship.
And humility; however it be palliated:
2. With a pretended demission of mind, or an affectation of humility, as if more self-abasement were designed in such an arbitrary way of worship; like those hypocrites in their fasts, who put on mortified looks and a neglected garb, with disguised contenances, Mat 6:16, showing themselves most submissive to the orders of their superiors in that way of man’s devising.
And neglecting of the body; wherein the more superstitiously devout do labour to outdo others:
3. In punishing, not sparing, neglecting, or afflicting the body; as some monks at this day in the papacy, in denying it that with which nature should be supplied.
Not in any honour, which a learned man thinks the apostle would have read as included in a parenthesis, as conceiving the series of his discourse requires these to be joined, viz. neglecting of the body as to what pertains to the satisfying of the flesh. So by not in any honour, is not here meant a sparing of the body in order to real sanctification, temperance and continence, in opposition to the dishonouring of the body by luxury, as Rom 1:26, with 1Co 6:18-20; 1Th 4:4; Heb 13:4. That honour of the body the apostle doth elsewhere require, he doth here oppose to the seducers’ pretended mortifications. For their religious abstinence was not from that which occasioned luxury, only from some certain sorts of meat, the use of which no way defiles the body, nor violates in any manner the holiness and honour it ought to be kept in. Others read, neglecting the body, which is in no esteem.
To the satisfying of the flesh; for pampering the flesh. Not in any esteem, i.e. with God, or not in any humour to God, but in a tendency only to make provision for the flesh, as Rom 13:14. Others take honour for regard; q.d. In no regard to the supplying of nature with that which is due to it. Others take hononr for having a care of, 1Ti 5:3; q.d. Neglecting the body in taking no care of it, or not at all valuing the things that are requisite to the due nourishment of it: this is somewhat generally received; having no care that the body may have that which will satisfy nature. And if the last phrase, which we translate to the satisfying of the flesh, seem not so well to express moderate satiety, we should consider it is said in a good sense, God filled the hungry with good things, Luk 1:53, and Christ filled the multitude, Joh 6:12; yea, the use of the word in authentic Greek authors may be found to note a moderate as well as immoderate filling, i.e. in a good sense, for a satiety (or enough) that is not vicious.
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 things have indeed a shew of wisdom,.... The…
Which things have indeed a shew of wisdom,.... The authors of them set up for men of wisdom, and were esteemed such, and are often styled "wise men"; and their scholars that received their traditions, and explained and enforced them on others, , "the disciples of the wise men": and they pretended, that these constitutions of theirs were "a hedge for the law", and for the honour of it, and to preserve it, and keep men from transgressing it; and this carried in it some appearance of wisdom: and their pretensions to it lay in the following things,
in will worship; being what was over and above that which was commanded by God, and so, like the freewill offerings under the law, must be acceptable to him; this was one of their colours, which had some show of wisdom, religion, and zeal:
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and humility: in worshipping of angels, and not coming directly, and with boldness, to God or Christ; or rather in subjecting themselves to the yoke of the law, and submitting to the decrees of the fathers and doctors of the church, who were more wise, and learned, and knowing than they, and so had the appearance of prudence, gentleness, and goodness:
and neglecting of the body; by fastings and watchings, whereby they seemed to be very religious and devout, holy and mortified persons, who kept under their bodies, subdued their unruly appetites, and fulfilled not the lusts of the flesh: but then this was only a show of wisdom and godliness; there was no truth nor reality in these things; they were only a mere form, an outside show, a mere pretence; there was no true devotion nor religion in them: and so
not in any honour; or to be had in any esteem; for if the rites of the ceremonial law itself were weak and beggarly elements, much more must these additions to it, and corruptions of it, be such; and at most only regarded things external, that were
to the satisfying, of the flesh; either the body, or the carnal mind, in which they were vainly pulled up: though some consider this last clause as explanative of the former, "neglecting of the body", or not sparing it, but afflicting it with austerities of life; depriving it of its proper right, what is necessary for it, not taking due care of it, so as to satisfy nature; whereby instead of honouring, they dishonoured it: for though the body is not to be pampered, and the lusts of it indulged, or luxury and intemperance to be encouraged; yet since the body is the work of God's hands, is the habitation of the soul, and by which it performs its offices, and is the purchase of Christ, the temple of the Holy Spirit, and will be raised a glorious body at the last day, it ought not to be neglected and dishonoured; but should have a sufficiency of food and clothing, whereby it may be comfortably and honourably nourished and supported.
Next: Colossians Chapter 3
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 Not sparing the body - Denying it many gratifications,…
Not sparing the body - Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but satisfy, the flesh. They indulge our corrupt nature, our self-will, pride, and desire of being distinguished from others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 23. Which things have indeed a show of…
Verse 23. Which things have indeed a show of wisdom] All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth.
WHAT is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man's convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God's worship, any more than to be too fervent.
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 things - Which scrupulous observance of the numerous…
Which things - Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinctions between meats and drinks.
Have indeed a show of wisdom - Have a great appearance of piety and of regard for the will of God They have a show of “wisdom,” too, or of a deep acquaintance with divine things. They who insist on them appear to be learned in what constitutes religion, and to have a deep insight into its mysteries. Doubtless they who urged the obligation of these things laid claim to uncommon acquaintance with the nature of religion, and urged the observance of these things on the ground of their tendency to promote piety, just as they always do who insist much on the observance of religious rites and ceremonies.
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In will-worship - Voluntary worship; i. e., worship beyond what God strictly requires-supererogatory service. Probably many of these things they did not urge as being strictly required, but as conducing greatly to piety. The plea doubtless was, that piety might be promot ed by service rendered beyond what was absolutely enjoined, and that thus there would be evinced a spirit of uncommon piety - a readiness not only to obey all that God required, but even to go beyond this, and to render him voluntary service. There is much plausibility in this; and this has been the foundation of the appointment of the fasts and festivals of the church; of penances and self-inflicted tortures; of painful vigils and pilgrimages; of works of supererogation, and of the merits of the “saints.” A large part of the corruptions of religion have arisen from this plausible but deceitful argument. God knew best what things it was most conducive to piety for his people to observe; and we are most safe when we adhere most closely to what he has appointed, and observe no more days and ordinances than he has directed. There is much apparent piety about these things; but there is much wickedness of heart at the bottom, and there is nothing that more tends to corrupt pure religion.
And humility - Notes, Col 2:18. There is a great show of reverence for divine things in the manner in which they pursue their investigations, and in their humble and meek compliance with painful rites and ceremonies; in fastings, abstinence, and penances. Under all this there lurks often the worst kind of pride; because:
“Pride may be pampered while the flesh grows lean.”
And neglecting the body - Putting on sackcloth and ashes; subjecting it to painful fastings and penances; appearing in a form of squalid poverty, as if the body were not worth regarding, and as if the attention were so much engrossed by the nobler care of the soul, as to be entirely regardless of the body. Yet, we may observe,
(1) God made the body as well as the soul, and has shown his care of it by its” being fearfully and wonderfully made,” and by all the provision which he has made for all its needs.
(2) Religion pertains to the body as well as the soul, and should teach a man properly to regard it. Man is bound so to take care of the body, as to have the most health and the longest life possible in the service of his Creator, and so as to be able to employ it in the best manner. There is no religion in ragged or squalid clothing, in a dirty face, in offensive personal habits, in filth and defilement, and in setting at defiance the decencies of life.
(3) Much affected sanctity may exist where there is a most proud and corrupt heart. A long face, a demure countenance, a studied disregard of the decencies of dress and the courtesies of life, as if they were unworthy of notice, may be the exponent of the most hateful pride, and of the basest purposes of the soul. A man should be on his guard always against one who, under pretence of extraordinary sanctity, professes to despise the ordinary dress and usages of society.
Not in any honour - That is, there is no real honor in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended.
To the satisfying of the flesh - The only effect is, to satisfy or please the flesh; that is, the carnal and corrupt nature, for so the word “flesh” is often used in the Scriptures. The effect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, self-righteousness, the love of distinction, and the other carnal propensities of our nature. There seems to be a great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition.
Remarks On Colossians 2
1. We should feel a deep interest for the welfare of other Christians, even those whom we have never seen; Col 2:1-2. All belong to the same family, have the same enemies to contend with, are engaged in the same warfare, are traveling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see until we meet them in heaven.
2. We should be on our guard against the seductive arts of false teachers. They are often plausible; they can urge arguments which we may not be able to answer; they may have much more learning than we have; and they may put on the appearance of great humility and of real piety; Col 2:3-4.3. It is, in general, a safe rule for a Christian to abide by the views which he had on the great subjects of religion when he became converted; Col 2:6. Then the heart was tender and soft - like wax - and received the impression which the Spirit made on it. There are some things in which the heart judges better than the head; and in which we are quite as likely to go right if we follow the former as we are the latter. In relation to the performance of many of the duties of life - the duties of kindness and charity - the heart is often a more safe guide than the head; and so in many things pertaining more immediately to religion, a man is more likely to judge right if he follows the promptings of his feelings in the happiest moments of piety, than he is to wait for the more cool and cautious course of argument. The same thing may be true even of many of the doctrines of religion. When a poor sinner trembles on the verge of hell, he feels that none but an Almighty Saviour can deliver him, and he goes and commits himself to Jesus as God - and he is not in much danger of erring in that. He will be more likely to be drawn aside from the truth by the artful reasonings of the advocates of error, than he will by his feelings at that moment.
4. Our views of the “mystery of God” - of the divine nature, and especially of the rank and character of Christ, will determine all our views of theology; Col 2:2. This has been so in all ages; and however it may be accounted for, the fact is undoubted, that if at any time we can ascertain what are the prevalent views of Christ we can easily see what is the prevailing character of the theology of that age. The influence of this will be felt on the views which are held of the native character of man: of regeneration, the divine purposes, the nature of holiness, and the retributions beyond the grave. Hence, the reason why the apostle Paul insisted so much on this, and urged so earnestly the importance of adhering to just views of the Saviour.
5. Christ has laid us under the highest obligations to love and serve him; Col 2:11-15. He has enabled us to put off our sins; he has raised us from spiritual death to spiritual life; he has removed the old ordinances that were against us, and has made religion easy and pleasant; he has subdued our enemies, and triumphed over them. He achieved a glorious victory over “principalities and powers,” and has led our great enemy captive. He met the enemy of man when on earth, and overcame his power of temptation; expelled him from the bodies of men; laid the foundation for a permanent victory over him on the cross, and triumphed over him when he rose and ascended to heaven. Satan is now an humbled foe. His power is broken and limited, and the Lord Jesus will yet completely triumph over him. He will return from heaven; raise all the dead; and reascend, in the face of the universe, to his native skies, with all his ransomed hosts - the “spoils” of victory. We should not then fear what Satan can do to us; nor should we fear that the great enemy of the church will ever be triumphant:
Stand up, my soul, shake off thy fears,
And gird the gospel armor on;
March to the gates of endless joy,
Where thy great Captain Saviour’s gone.
Hell and thy sins resist thy course,
But hell and sin are vanquish’d foes;
Thy Jesus nail’d them to the cross,
And sung the triumph when he rose.
Then let my soul march boldly on,
Press forward to the heavenly gate;
There peace and joy eternal reign,
And glittering robes for conquerors wait.
Then shall I wear a starry crown,
And triumph in Almighty grace;
While all the armies of the skies.
Join in my glorious Leader’s praise.
6. No individual has a right to appoint ceremonies and ordinances in the church to be binding on the consciences of others; nor is this authority intrusted to any body of men; Col 2:16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on the conscience: and it is the solemn and sacred duty of all Christians to resist all such attempts to make ceremonial observances binding on the conscience. Christ has appointed a few ordinances of religion - and they are enough. They are simple, easily observed, and all adapted to promote piety. He appointed baptism and the Lord’s supper; but he appointed no stated festivals or fasts; no days in commemoration of the saints, or of his own birth or death; he enjoined no rites of religion but those which are most simple and which are easily observed. He well knew how those observances would be abused to the purposes of superstition, and obscure the great doctrine of justification by faith. He knew how ready men would be to rely on them rather than on the merits of the great Sacrifice, and hence he appointed no ordinance where that danger could exist.
7. Pride is often united with apparent humility; Col 2:18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.
8. A meek, modest, and candid demeanor is consistent with great boldness and daring in speculation; Col 2:18. The most daring speculators in religion; they who make the most reckless attacks on the truth, are often, to appearance, eminently candid, and even put on the aspect of angelic devotion. Yet they are bold “where angels fear to tread;” and they declaim with confidence on subjects which must be forever beyond the grasp of the human mind.
9. We should not infer, because a man is modest and humble, and because he appears to be endued with uncommon meekness and piety, that, therefore, he is a good man or a safe guide; Col 2:18. The teachers in Colossae, against whom Paul warned the Christians there, appear to have been men just of this stamp; and this is commonly assumed by those who would lead their fellow men into error. “Satan is often transformed into an angel of light.”
10. We should not attempt to penetrate into those things which lie beyond the grasp of the human mind; Col 2:18. We should not “intrude into those things which are unseen.” There is an outer limit to our investigations on all subjects, and we soon reach it. In life we are to act chiefly on facts; not on the reason why those facts exist. When we have ascertained or established a fact, our feet stand on a solid rock; and there we shall stand securely. We act safely and wisely if we act in view of that fact; we do not act safely or wisely if we disregard that, and act on theory or imagination.
11. Many real Christians are in danger of being “beguiled of the reward” which they might obtain; Col 2:18. They are allured by the world; they are drawn into error by the arts of philosophy; they obscure the lustre of their piety by conformity to the world, and thus they lose the high recompense which they might have obtained in heaven. For the rewards of heaven will be strictly in proportion to the measure of our religion here - the zeal, and faith, and love which we evince in the cause of our Master.
12. Many persons are in danger of losing the “reward” altogether - for the “reward” of a life of piety is set before all; Col 2:18. Heaven is offered freely to all, and there is no one who might not obtain it. But, alas! how many there are who are drawn aside by the allurements of error and of sin; who are led to defer to a future time the great subject of preparation for death; who spend their lives in disregard of the commands of God and the invitations of mercy, until it is too late to seek salvation, and they sink down to final ruin. Every impenitent sinner is in imminent danger of losing his soul. The great deceiver is endeavoring to blind him and decoy him down to death, and a thousand snares on every side are spread for his feet, into which he is in constant danger of falling. In a world of allurements, where the work of death from the beginning has been carried on chiefly by deception, with what solicitude should man guard himself lest he be “beguiled of heaven” and sink to a world where heaven will be offered no more!
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Which things have indeed, (as such masters teach you)…
Which things have indeed, (as such masters teach you) a shew of wisdom, in their nice superstitious ways, joined by some of them with extraordinary abstinences, and severities practised on the body in fasting, which they observe, without any honour or regard, even not to the satiating of the flesh; i.e. according to the common expression, with such an excess, as not to allow the body[8] what is sufficient or necessary to support nature, that a man may be able to labour and comply with his duties; but here is nothing against discreet fasting, and self-denials, so much recommended in the holy Scriptures. (Witham)
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[BIBLIOGRAPHY]
Et non ad parcendum corpori, Greek: kai apheidia somatos, et in non parcentia corporis, vel in crudelitate erga corpus. --- Non in honore ad saturitatem, Greek: ouk en time pros plesmonen.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain have--Greek, "are having"; implying the permanent characteristic which these…
have--Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.
show of wisdom--rather, "a reputation of wisdom" [ALFORD].
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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 (Lev 10:1-3). So Uzziah was stricken with leprosy for usurping the office of priest (Ch2 26:16-21). Compare the will-worship of Saul (Sa1 13:8-14) for which he was doomed to lose his throne. This "voluntary worship" is the counterpart to their "voluntary humility" (Col 2:18): both specious in appearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches); but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" (Greek, "lowliness of mind"), while virtually rejecting the dignity of direct communion with Christ, the Head; by worshipping of angels.
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 Co1 9:27).
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 (Act 13:46; Co1 3:21; Co1 6:15; Co1 7:23; Co1 12:23-24; Th1 4:4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" (Heb 13:9), and is consistent with Christian self-respect, the "honor" which belongs to the believer as dedicated to the Lord. Compare "vainly," Col 2:18.
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" (Col 2:18), so that "flesh" is used in its ethical sense, "the carnal nature" as opposed to the "spiritual"; not in the sense, "body." The Greek for "satisfying" implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition" [HILARY THE DEACON, in BENGEL]. Tradition puffs up; it clogs the heavenly perceptions. They put away true "honor" that they may "satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh (namely, self-righteousness), though seeming to mortify it.
Next: Colossians Chapter 3
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 23. A show of wisdom—The reputed and real character…
23. A show of wisdom—The reputed and real character of the sort of things spoken of are now put in final contrast. The system embraced will-worship, a voluntary, self-imposed service, called, in Col_2:18, worshipping of angels; a so-called humility which pretended a fear of drawing near to God, joined, in Col_2:18, with angel-worship; and a rigorous austerity of the body, abusing it under pretence of sanctity, and withholding from it its proper care. It purported to be a system of self-abnegation, and so before the popular eye it had the show, or reputation, of a true and profound wisdom, while, really, it was far from its substance. Not in any honour, but rather dishonour, of the body, which they affected to despise, but which, in St. Paul’s view, was to be cared for as a temple of the Holy Ghost. The true effect of the whole system was the satisfying of the flesh, the sinful nature, feeding it to satiety, and inflating it by the conceit and pride which it engendered.
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 23. which things] More precisely, if the word may…
23. which things] More precisely, if the word may be tolerated, which-like things; the prohibitions given above, Col_2:21, and all others which depend on the same principle.
have indeed] More precisely, do indeed have, with a slight emphasis on the admission. There was a specious and seductive “reasonableness” in the theory.
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a shew] Greek, logos; “word, speech,” and so “repute;” with an implied contrast here between such repute and reality (ergon).
of wisdom] It was a characteristic of Jewish thought at the time to attempt to throw a glamour of philosophic fitness over Pharisaic doctrine and practice. See Introd., p. 32.
will worship] The Greek compound noun denotes a self-chosen, self-imposed, service (in the religious sense); a round of supererogatory observance; a parody on the genuine reverence and obedience of the Gospel.—The element in the compound represented by “worship” is the noun used Jas_1:27 (and see 26), and rendered “religion” in our Versions.
humility] See above, on Col_2:18. The special direction of this false humility here would be, perhaps, that of abject submission to Pharisaic “directors,” mistaken for a true surrender to the will of God.—“Who can submit our will to the will of God, save the Spirit of God?” (Quesnel).
neglecting of the body] Lit., unsparing (treatment) of the body; a severe and active physical asceticism.—Something of Oriental dualism may well have influenced this ascetic practice. Scarcely anywhere outside Scripture itself is the true honour of the body recognized in religious systems; the tendency to regard it as merely the burthen, or prison, of the soul appears almost everywhere. And this is a fruitful source of the asceticism which rather attacks than disciplines the body.—Cp. Wis_9:15 : “The corruptible body presseth down the soul.” The Pharisee Josephus (contra Apion., 2.24) says that “the soul, by its union with the body, is subject to miseries.” The Alexandrian Philo, a coeval, like Josephus, of the Apostles (as perhaps the author of Wisdom also was) calls the body, “a loathsome prison.” Twelve centuries later Francis of Assisi called his body, “my brother, the ass.” See Dr F. W. Farrar’s note on Wisdom 9, in the Speaker’s Commentary.—Contrast 1Co_6:13; 1Th_5:23, etc.
not in any honour to the satisfying of the flesh] Better, as R.V., not of any value against the indulgence of the flesh. This explanation, fully sustained by the Greek grammar, was long ago advocated by Mr Conybeare (C. and Howson, Life etc. of St Paul, ch. 25, in a note to the translation of the Epistle), and had been suggested still earlier (as he says) by Abp Sumner. It satisfies the context as no other does, supplying just such a counterpart as might be expected (from the use of the word “indeed,” μὲν) to the admission that the system had “a shew of wisdom.” See Lightfoot’s note for full proof that the Greek preposition (πρὸς) is rightly rendered (perhaps we may better say explained) “against” in such a context.
Other interpretations are as follows; (a) “to satisfy the (reasonable) wants of the body.” But this gives a good meaning to the Greek word rendered by A.V. “satisfy,” whereas it has by usage a meaning of excess and indulgence.—In this explanation, the words “not in any honour” are taken as a clause apart, parallel with the words just previous; “not (holding the body) in any honour.”—(b) An explanation which supposes St Paul to put the case from his opponent’s view-point: “it being no worthy thing to regard the satisfaction of the flesh.” This is the hesitating exposition of Theodore of Mopsuestia (cent. 4–5).—(c) An explanation which, like (a), breaks the last clause into two: “not of any (real) value, (but) tending only to gratify the flesh,” i.e., to inflate the pride of unregenerate man. So, on the whole, many modern expositors. But the sentence is thus unnaturally dislocated, and a meaning given to the word “flesh” improbable in this context.
As explained above, the words are a pregnant warning against the delusive but specious hope that the human spirit is to be transfigured into moral harmony with the Divine purity through inflictions on the body. The sublime true secret of that transfiguration is given us in e.g. Rom_8:13; “If ye by the Spirit mortify the practices of the body, etc.” And see below on ch. Col_3:4-5.
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 (23) Will worship, and humility . . .—It seems…
(23) Will worship, and humility . . .—It seems difficult to connect these words with the merely ceremonial observances immediately above; and, in fact, they are almost an exact repetition of the description of the superstitious worship of the angels given in Col_2:18. “Will worship” is, indeed, nearly what we call superstition—the constant craving for objects to which we may find some excuse for paying reverence. The prefix applies in sense, though not in grammatical form, to the “humility” also; a studied humility being either a pretence or a self-degradation. But in the words “neglecting of the body” (properly, being unsparing of it in hardship, and generally careless of it) we pass to the ceremonial ordinances. It is more than likely that the superstition and false asceticism were connected together—the latter being the condition of the supposed spiritual insight of the former.
Which things . . . flesh.—This passage is difficult. (1) Our version translates literally, and would seem to regard the last words as simply an explanation, from the point of view of the false teachers, of “neglecting of the body,” as “not honouring it for the satisfaction, or surfeiting of the flesh;” and we certainly find that the Jewish ascetics did brand the most necessary satisfaction of appetite as a “surfeiting of the flesh.” But there is a fatal objection to this interpretation—that, in that case, St. Paul would leave the false pretension without a word of contradiction, which is almost incredible. Hence (2) we must regard the “not in any honour” as antithetical to “the show of wisdom.” The ordinances, says St. Paul, have “a show of wisdom,” but “are in no honour,” i.e., are “of no value.” The common use of the word rendered “honour,” for “price,” or “pay” (see Mat_27:6; Act_7:16; Act_19:19; 1Co_6:20; 1Co_7:23; 1Ti_5:17), would readily lend itself to this sense. The only doubtful point (3) is the interpretation of the last words, “for the satisfying of the flesh.” There seems little doubt that the phrase is used in a bad sense. Hence we must dismiss all reference to a right honouring of the body by innocent satisfaction of its needs. We have therefore to choose between two interpretations. Some interpret “of no value against the satisfaction of the flesh.” But, though the Greek will bear this sense, it is certainly not the common sense of the preposition used; and its adoption would expose the whole phrase to the charge of ambiguity and obscurity. The other interpretation is “of no real value” (tending) “to the satisfaction of the flesh.” This is abrupt, but suits well the indignant and abrupt terseness of the passage. It gives (quite after St. Paul’s manner) not only a denial of the “neglecting of the body,” but a retort on the false teachers of the very charge they made against their opponents. (Comp. the use of the word “dogs,” in Php_3:2.) It conveys a most important truth. That “extremes meet” we know well; and that there is a satisfaction of the fleshly temper (see above, Col_2:18) in the attempt over much to curb the flesh, the whole history of asceticism bears witness. Moreover, this interpretation alone gives a completeness of antithesis. To “the show of wisdom” it opposes the “no real value;” to the pretended “neglecting of the body” the real” satisfaction of the flesh.”
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 Such as have (literally, are (things) having) word indeed…
Such as have (literally, are (things) having) word indeed of wisdom (vers. 4, 8; 1Co_2:1, 1Co_2:4, 13 12:8) The antecedent of "such as" is "command merits and teachings" (Meyer, Alford, Ellicott), not "decrees" (ver. 21). For ver. 22 supplies the immediate antecedent, and the wider sense thus given is necessary to support the comprehensive and summary import of ver. 23. The Greek "are having" brings into view the nature and qualities of the subject, in accordance with atina, such as, the qualitative relative (comp. htiv,. Col_3:5; see Moulton"s Winer, pp. 209, 210; also Meyer and Ellicott, on the grammatical point) A certain "word of wisdom" was ascribed to the false teachers in ver. 4 (note the play upon logov in St. Paul"s Greek). They were plausible dealers in words, and had the jargon of philosophy at their tongue"s end (ver. 8, compare note on ejmbateuwn, ver. 18). On this the apostle had first remarked in his criticism of their teaching, and to this he first, adverts in his final resume. "Word of wisdom" is one of the "gifts of the Spirit" in 1Co_12:8, but the disparaging me indeed, with the emphatic position of logon throwing sofiav into the shade, in view also of the censures already passed in vers. 4, 8, puts a condemnatory sense upon the phrase: "having word indeed of wisdom and nothing more, no inner truth, no pith and substance of wisdom" (so Chrysostom and OEcumenius). "Word and deed," "word and truth," form a standing antithesis (Col_3:17; Rom_15:18; 1Co_4:19, 1Co_4:20; 1Jn_3:18, etc.) the second member of which supplies itself to the mind; and the solitary men in such a connection is a well-established classical idiom (see Winer"s or A. Buttmann"s "Grammar;" also Meyer). It is superfluous, therefore, as well as confusing to the order of thought, to seek in the sequel for the missing half of the antithesis. Other renderings of logon (English A.V, Bengel, De Wette), "ground" or "reason" (Vulgate, Klopper), "reputation (Meyer, Alford, Ellicott, Lightfoot) are partly doubtful or exceptional in point of usage, and partly overlook the pointed reference of vers. 22, 23 to the language of vers. 4 and 8. And the combination of logon econta into a single phrase is scarcely justified here in face of the established Pauline association of "word" and "wisdom". (comp. 1Co_1:17-31; 1Co_2:1-16, as well as 1Co_12:8) Both in this Epistle and in 1 Corinthians the writer is contending against forms of error which found their account in the Greek love of eloquence and of dexterous word-play. While the first part of the predicate, therefore, explains the intellectual attractiveness of the Colossian error, the clause next following accounts for its religious fascination; and the third part of the verse strikes at the root of its ethical and practical applications. (Shown) in (or, with) devotion to (or, delight in) worship (or, voluntary worship) and lowliness of mind (ver. 18). The preposition "in" brings us into the moral and religious sphere of life in which this would be wisdom of doctrine had its range and found its application. The prefix ejqelo of ejqeloqrhskeia ordinarily connotes" willingness" rather than "wilfulness;" and the "delighting in worship" of ver. 18 (see note) points strongly in this direction. As against Ellicott and Lightfoot on the etymological point, see Hofmann, pp. 102, 103. Only so far as the worship in question (see note, ver. 18, on "worship") is evil, can the having a will to worship be evil. The other characteristics of the error marked in this verse seem to be recommendations, and "devotion to worship" is in keeping with them. This disposition, moreover, has an air of "humility," which does not belong to a self-imposed, arbitrary worship. There is a love of worship for mere worship"s sake which is a perversion of the religious instinct, and tends to multiply both the forms and objects of devotion. This spurious religiousness took the form, in the Colossian errorists, of worship paid to the angels. On this particular worship the apostle passed his judgment in ver. 18, and now points out the tendency from which it springs. In ver. 18 "humility" precedes; here it follows "worship," by way of transition from the religious to the moral aspect of tile now teaching. And (or, with) unsparing treatment of (the) bodynot in any honour (as) against surfeiting of the flesh (vers. 16, 21, 22; Php_3:19-21; 1Ti_4:3; 1Co_6:13-20 1Co_12:23-25; 1Th_4:4) The "and" linking this clause to the last under the government of "in," is textually doubtful; Lightfoot cancels it; Westcott and Hort give the omission as a secondary reading. Mr. Hort regards the passage, like ver. 18, as hopelessly corrupt a verdict which we would fain believe is too despairing. If kai be struck out, then ajfeideia must be attached, somewhat loosely, to the principal predicate ("are having") as an instrumental dative. On either construction, the sense appears to be that it was its combination of ascetic rigour with religious devotion that gave to the system in question its undoubted charm, and furnished an adequate field for the eloquence and philosophical skill of its advocate. "Afeideia, unsparingness, and plhsmonh, surfeiting both found only here in the New Testament and along with them "body" and "flesh," stand opposed to each other. This clause, therefore, contains a complete sense, and we must not look outside it for an explanation of the included words, "not in any honour." As we have seen, the first clause of the predicate ("having word indeed," etc.) needs no such complement. The clause "not .... flesh" is a comment on the words, "unsparing treatment of the body." On this topic the apostle had not yet expressed his mind sufficiently. He has in vers. 16, 20-22 denounced certain ascetic rules as obsolete, or as trifling and needless; but he has yet to expose the principle and tendency from which they sprang. He is the more bound to be explicit on this subject inasmuch as there were ascetic leanings in his own teaching, and passages in his earlier Epistles such as Rom_8:13 Rom_13:14; 1Co_7:1 1Co_9:27, which the "philosophical" party might net unnaturally wrest to their own purposes. He could not condemn severity to the body absolutely, and in every sense. The Colossian rigorism he does condemn
(1) as not in keeping with bodily self-respect, which is the safeguard of Christian purity; and
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(2) as not in reality directed against sensual indulgence, the prevention of which is the proper end of rules of abstinence.
These two objections are thrown into a single terse, energetic negative clause, obscure, like so much in this chapter, from its brevity and want of connecting particles. In 1Th_4:4 the phrase, "in honour," occurs in a similar connection: "That each one of you know how to "gain possession of his own vessel" (i.e. "to become master of his body:" see Wordsworth and Alford on the passage; also Meyer"s reference on (Rom_1:24) "in sanctification and honor" (comp. 1Co_6:13-20) for the apostle"s teaching respecting the dignity of the human body; also. (Php_3:19-21) The contempt of Alexandrine theosophists for physical nature was fatal to morality, undermining the basis on which rests the government of the body as the "vessel" and vesture of the spiritual life. Their principles took effect, first, in a morbid and unnatural asceticism; then, by a sure reaction, and with equal consistency, in unrestrained and shocking licence. See, for the latter result, the Epistles to the seven Churches of Asia (Romans 2. and 3.); in the Pastoral Epistles, the two opposite effects are both signalized. The rendering "value" given by Lightfoot and the Revisers seems to us misleading; timh means "value" only in the sense of "price," as in 1Co_6:20, and this surely is not their meaning. Plhsmonh has been taken in a milder sense by the Greek commentators, Luther, and others: "satisfaction" (legitimate) gratification." So the apostle is made to charge the false teachers with "not honouring the body, so as to grant the flesh its due gratification." But this rendering confounds the "body" and the "flesh," here contrasted, and gives plhsmonh a meaning without lexical warrant (see Meyer and Lightfoot). And the sentiment it expresses errs on the anti-ascetic side, and comes into collision with Rom_13:14 and, Gal_5:16. Plhsmonh in the LXX and in Philo, as in earlier Greek, denotes "physical repletion," and is associated with drunkenness and sensual excess generally. Hence we cannot admit the interpretation of Meyer, Alford, Ellicott, who make the "flesh" here the sinful principle generally, and understand "surfeiting" figuratively, supposing the apostle to mean, that the ascetic rules in question, while they dishonour the body, tend to gratify the carnal mind." This gives an idea true in itself, and agreeing with the sense of "flesh" in vers. 11, 18, but out of place here, while it strains the meaning of plhsmonh (see Lightfoot"s exhaustive argument). The preposition prov does not help us, meaning "for" or "against," according to its connection. We combine Lightfoot"s interpretation of prov plhsmonhn thv sarkov with Wordsworth"s and Alford"s of oujk ejn timh tini. The saying of Php_3:19 ("whose god is their belly, and their glory in their shame contains the same opposition of "honour" to "fleshly indulgence" as that supposed here, possibly suggested by the phrase, "surfeiting of dishonor" (plhsmonhav), of the LXX in Hab_2:16. Here, then, the apostle lays hold of the root principle of the false teachers" whole scheme of morality, its hostility to the body as a material organism. Such a treatment, he declares, dishonours the body, while it fails, and for this very reason, to prevent that feeding of the flesh, the fostering of sensual appetency and habit, in which lies our real peril and dishonour in regard to this vessel of our earthly life.
Here we have a suitable starting-point for the exhortations of the next chapter, where the apostle, in vers. 1-4, shows the true path of deliverance from sensual sin, and in vers. 5-7 sets forth the Christian asceticism treatment" of the flesh indeed! The line of teaching adopted by the errorists may be illustrated by Philo"s doctrine in his third book of the "Allegories of the Sacred Law," saw that Er was wicked;" for he knows that this leathern burden of ours, the body for Er, being interpreted, is leathern is evil and always plotting against the soul; and it is ever under the power of death, indeed actually dead comp. (Rom_8:10) Yet this all do not see, but only God, and those he loves. For when the mind nouv comp. note, ver. 18 becomes engaged in sublime contemplations and is initiated into the mysteries of the Lord note, (Col_1:26) it judges the body to be evil and hostile;" again ("On the Change of Names," "Pale and wasted, and reduced to skeletons as it were, are the men devoted to instruction, having transferred to the powers of the soul their bodily vigour also, so that they have become, as we might say, dissolved into a single form of being, that of pure soul made bodiless by force of thought dianoia: see. Col_1:21, note. In them the earthly is destroyed and overwhelmed, when reason nouv: ver. 18, pervading them wholly, has see its choice on being well pleasing to God." The writer has attempted an elucidation of this verse in the Expositor, first series, vol. 12. pp. 289-303.
The failure of asceticism.
I ASCETICISM IS FASCINATING. It is remarkable to observe how readily the severest devotees of asceticism have found followers when the performance of the simpler duties of Christian charity has been left neglected. A St. Simeon, scorched by the blazing sun of noonday and chilled, by the cruel frosts of night on his pillar in the desert, finds enthusiastic imitators who would be slow in following Christ"s lowly work of going about to do good to his brethren.
1. Asceticism follows the notion that since indulgence of the lower nature is sinful, that nature itself must be evil. In this notion is the explanation of the inclination of many of the best men to asceticism.
2. Asceticism appears to be the readiest way of preventing sins of the flesh. It seems as though the flesh could not be tamed; therefore it is caged, chained, crushed, slain.
3. Asceticism aspires to the rare holiness of excessive purity. Thus, while professing humility, it is often guilty of great pride.
4. Asceticism is within our own power and is dependent on our own will. It is will worship. It is not the submission of our will to the will of God, but the assertion of our will though in self restraint. This is much easier and requires less humility and faith than spiritual obedience.
5. Asceticism is effective as a display of holiness. It would be unjust to accuse all ascetics of playing for the admiration of the world. But it is impossible to doubt that the Church has had her hypocrites, who "disfigure their faces, that they may be seen of men to fast.
II ASCETICISM FAILS IN ITS PROFESSED OBJECT. Not only can it be accused of setting up a false ideal; it does not even realize that ideal. Even from its own point of view it must be regarded as a monstrous failure. It is "not of any value against the indulgence of the flesh." History gives horrible proofs of this fearful fact. The monasteries of the Middle Ages were hotbeds of vice. No more immoral men could be found among the libertines of gay society than the celibate priests, bishops, and popes of the great age of professed asceticism. Literature confirms the testimony of history. The writings of ascetics are too commonly minted with an unwholesome flavour. Subjects which to ordinary men would call up no impure associations are suggestive of corrupt ideas to these saints. The most sacred relations of life are degraded by the ascetic handling of them. Marriage is regarded only.in its lowest character, and is lowered by being so treated. The finger of the monk leaves an unclean mark on the purest page of domestic life. This is what might be expected.
1. Asceticism is unnatural. Outraged nature avenges herself on the insult that is put upon her in the distortion of her life.
2. Asceticism is opposed to the sympathies of Christ. He sanctioned the ties of domestic life and sanctioned its joys.
3. Asceticism does not touch the seat of sin. This is not in the body. It is in the soul. So long as the heart is corrupt, no bodily restraints will make the life holy. The ascetic, like the Pharisee, cleanses only the outside of the cup. The stream must be cleansed at the fountain. The heart must be renewed. Then it will be found that "to the pure all things are pure. W.F.A.
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 23. Which things. The doctrines just condemned. Have a…
23. Which things. The doctrines just condemned. Have a show of wisdom. But only a show. In will-worship. Self-imposed, arbitrary worship. And humility. Ostentatious humility. And severity to the body. By starving it and refusing proper food. This implies that these teachers demanded mortifications of the flesh, such as have been always commended in the Romish church. But are not of any value. They have no efficacy in overcoming the lusts of the flesh. In the first verse of the next chapter we are told the only way of overcoming the flesh. In this chapter can be discovered traces of the ascetic spirit which a few centuries later became so dominant in the church. It is well to note that it is placed under the condemnation of the Holy Spirit.
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.
C. I. Scofield 1917 · Public Domain not in any
not in any
Or, "which do not really honour God, but only satisfy the flesh" (i.e. by creating a reputation for superior sanctity).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:23 they provide no help: Not only are such…
2:23 they provide no help: Not only are such rules rooted in the world rather than in Christ (2:19), they are also ineffective in conquering a person’s evil desires.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.