Col 2:16-23 | RWP | e4.org | Let no one judge you ( μη τις υμας κρινετω ). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κρινω see on . Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in ; ; . The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on . Josephus ( Ant . III. 10, 1) expressly explains the "seventh day" as called " sabbata " (plural form as here, an effort to transliterate the Aramaic sabbathah ).

‏ Colossians 2:16-23

Let no one judge you ( μη τις υμας κρινετω ). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κρινω see on Mt 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1Co 8-9; Ro 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on Ga 4:10. Josephus (Ant. III. 10, 1) expressly explains the "seventh day" as called "sabbata" (plural form as here, an effort to transliterate the Aramaic sabbathah).

A shadow ( σκια ). Old word, opposed to substance ( σωμα, body). In Heb 10:1 σκια is distinguished from εικων (picture), but here from σωμα (body, substance). The σωμα (body) casts the σκια (shadow) and so belongs to Christ ( Χριστου, genitive case).

Rob you of your prize ( καταβραβευετω ). Late and rare compound ( κατα, βραβευω, Col 3:15) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's Worterbuch), here only in the N.T. So here it means to decide or give judgment against. The judge at the games is called βραβευς and the prize βραβειον (1Co 9:24; Php 3:14). It is thus parallel to, but stronger than, κρινετω in verse 16.

By a voluntary humility ( θελων εν ταπεινοφροσυνη ). Present active participle of θελω, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like θελοντας in 2Pe 3:5. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested εν εθελοταπεινοφροσυνη (in gratuitous humility), a word that occurs in Basil and made like εθελοθρησκια in verse 23.

And worshipping of the angels ( κα θρησκεια των αγγελων ). In 3:12 humility ( ταπεινοφροσυνην ) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ.

Dwelling in the things which he hath seen ( α εορακεν εμβατευων ). Some MSS. have "not," but not genuine. This verb εμβατευω (from εμβατης, stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατευων (a verb that does not exist, though κενεμβατεω does occur) with αιωρα, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" ( ενεβατευσεν ) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries.

Vainly puffed up ( εικη φυσιουμενος ). Present passive participle of φυσιοω, late and vivid verb from φυσα, pair of bellows, in N.T. only here and 1Co 4:6, 18f.; 8:1. Powerful picture of the self-conceit of these bombastic Gnostics.

Not holding fast the Head ( ου κρατων την κεφαλην ). Note negative ου, not μη, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology.

From whom ( εξ ου ). Masculine ablative rather than εξ ης ( κεφαλης ) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18, 24).

Being supplied ( επιχορηγουμενον ). Present passive participle (continuous action) of επιχορηγεω, for which interesting verb see already 2Co 9:10; Ga 3:5 and further 2Pe 1:5.

Knit together ( συνβιβαζομενον ). Present passive participle also (continuous action) of συνβιβαζω, for which see Col 2:2.

Through the joints ( δια των αφων ). Late word αφη (from απτω, to fasten together), connections (junctura and nexus in the Vulgate).

And bonds ( κα συνδεσμων ). Old word from συνδεω, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.

Increaseth with the increase of God ( αυξε την αυξησιν του θεου ). Cognate accusative ( αυξησιν ) with the old verb αυξε.

If ye died ( ε απεθανετε ). Condition of the first class, assumed as true, ε and second aorist active indicative of αποθνησκω, to die. He is alluding to the picture of burial in baptism (2:12).

From the rudiments of the world ( απο των στοιχειων του κοσμου ). See 2:8.

As though living in the world ( ως ζωντες εν κοσμω ). Concessive use of the participle with ως. The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah.

Why do ye subject yourselves to ordinances? ( τ δογματιζεσθε? ). Late and rare verb (three examples in inscriptions and often in LXX) made from δογμα, decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (2:16ff.).

Handle not, nor taste, nor touch ( μη αψη μηδε γευση μηδε θιγηις ). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with μη, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. Hαψη is aorist middle subjunctive of απτω, to fasten to, middle, to cling to, to handle. Θιγηις is second aorist active subjunctive of θιγγανω, old verb, to touch, to handle. In N.T. only here and Heb 11:28; 12:20. Γευση is second aorist middle subjunctive of γευω, to give taste of, only middle in N.T. to taste as here.

Are to perish with the using ( εστιν εις φθοραν τη αποχρησε ). Literally, "are for perishing in the using." Φθορα (from φθειρω ) is old word for decay, decomposition. Αποχρησις (from αποχραομα, to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.

Which things ( ατινα ). "Which very things," these ascetic regulations.

Have indeed a show of wisdom ( εστιν λογον μεν εχοντα σοφιας ). Periphrastic present indicative with εστιν in the singular, but present indicative εχοντα in the plural ( ατινα ). Λογον σοφιας is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. Μεν (in deed) has no corresponding δε.

In will-worship ( εν εθελοθρησκια ). This word occurs nowhere else and was probably coined by Paul after the pattern of εθελοδουλεια, to describe the voluntary worship of angels (see 2:18).

And humility ( κα ταπεινοφροσυνη ). Clearly here the bad sense, "in mock humility."

And severity to the body ( κα αφειδια σωματος ). Old word (Plato) from αφειδης, unsparing ( α privative, φειδομα, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body.

Not of any value ( ουκ εν τιμη τιν ). Τιμη usually means honour or price.

Against the indulgence of the flesh ( προς πλησμονην της σαρκος ). These words are sharply debated along with τιμη just before. It is not unusual for προς to be found in the sense of "against" rather than "with" or "for." See προς in sense of

against in 3:13; Eph 6:11f.; 2Co 5:12; 1Co 6:1. Πλησμονη is an old word from πιμπλημ, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.