โคโลสี 2:23 วิจารณ์

I. The apostle expresses concern for the Colossians (Col 2:1-3). II. He repeats it again (Col 2:5). III. He cautions them against false teachers among the Jews (Col 2:4, Col 2:6, Col 2:7), and against the Gentile philosophy (Col 2:8-12). IV. He represents the privileges of Christians (Col 2:13-15). And, V. Concludes with a caution against the judaizing teachers, and those who would introduce the worship of angels (Col 2:16-23).

INTRODUCTION TO COLOSSIANS 2 In this chapter the apostle expresses his great concern for the Colossians, and others he had never seen; exhorts them to constancy in the faith of Christ; warns them of false teachers, and their tenets; takes notice of various blessings and privileges they had by Christ, and cautions against several superstitions and corruptions, which were obtaining among the churches of Christ: in Col 2:1 the apostle declares the conflict he had for the persons he writes to, and for others, though they had never seen him, which he was desirous they might be acquainted with; partly for the comfort of their hearts, their cement in love, and the improvement of their knowledge of divine things, the treasures of which are in Christ, Col 2:2, and partly that they might not be deceived by the enticing words of the false teachers, Col 2:4, and should his absence and distance from them be objected to his professed concern and affection for them, he answers, that notwithstanding that, he was present with them in spirit, and had a discerning of their faith and order, and the steadfastness thereof, with pleasure, Col 2:5, wherefore he exhorts them to perseverance in the faith of Christ, and to an abounding: in it, Col 2:6, and to take heed of being hurt by the vain philosophy and traditions of the Jews, but to keep close to Christ, and the truths of his Gospel, seeing all fulness is in him, and they were full in him, who is over all, and superior to all, and therefore had no need to have recourse unto, and hearken to any other, Col 2:9, nor did they need any Jewish ordinances, particularly circumcision, since they were partakers of another and better circumcision in Christ; and besides, were buried in baptism with him; and even though they had been dead in sin, and in their fleshly uncircumcision, yet they were alive, quickened with Christ, and had the forgiveness of all their sins for his sake; who had freed them from the ceremonial law, and had rid them of all their former lords and masters, and had brought them into the liberty of the Gospel, Col 2:11, wherefore he concludes, by way of exhortation and advice, first with respect to Jewish ceremonies, not to suffer them to be imposed upon them, or to regard the censures of men for the non-observance of them, since these were but shadows, of which Christ is the substance, Col 2:16, and next with respect to the worship of angels, under a notion of humility, some were for introducing; who are described as bold intruders, vain, proud, and conceited persons, and as not holding the head Christ, to whom the body the church is joined, and by whom it is nourished and increased, Col 2:18, and seeing now they that are Christ's are dead with him to the ceremonial law, and that dead to them, the apostle argues that they should not be subject to the ordinances, commands, and doctrines of men; some of which he instances in, as if they were still under the rudiments of the world; and the rather, since these things had no true wisdom in them, only a show of it, and were no other than will worship and superstition, and lay in a negligence of the body, and were dishonourable and unsatisfying, Col 2:20.

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: 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

That which springs from a virtue of the mind is perfected in the flesh; and, finally, by the patience of the flesh, does battle under persecution. If flight press hard, the flesh wars with the inconvenience of flight; if imprisonment overtake us, the flesh (still was) in bonds, the flesh in the gyve, the flesh in solitude, and in that want of light, and in that patience of the world's misusage.

"Which things have indeed a show of wisdom in will worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh." "Show," he saith; not power, not truth. So that even though they have a show of wisdom, let us turn away from them. For he may seem to be a religious person, and modest, and to have a contempt for the body. "Not of any value against the indulgence of the flesh." For God hath given it honor, but they use it not with honor. Thus, when it is a doctrine, he knows how to call it honor. They dishonor the flesh, he says, depriving it, and stripping it of its liberty, not giving leave to rule it with its will. God hath honored the flesh.

They have an appearance of wisdom, but not the power and truth. For the one who teaches this seems pious, modest, and contemptuous of the body for the sake of abstaining from food. However, God honored the body and gave foods so that, being nourished by them, the flesh could exist and voluntarily master the passions. But they do not hold the body in honor, but deprive it of what is due, taking away its authority and not allowing it to act without compulsion.

Further, things that are not founded on reason or authority are vain. But these things are not founded on divine authority, but on human authority. Thus Paul says, according to human precepts. But these precepts were from God, were they not? I say that they were, but were to be only for a time, until the truth should come: "For the sake of your tradition you have made void the word of God" (Mt 15:6). Furthermore, they are not founded on reason, because they have indeed an appearance of wisdom in superstition, meaning, they are based on reasons that lead to superstition, that is, to a religion that is extreme and past its time. And their reasons lead to self-abasement, which is not genuine, because a person who has been freed from the slavery of the law by Christ, should not submit himself to this slavery again: "Do not submit again to a yoke of slavery" (Gal 5:1). Sometimes precepts that do not rest on divine authority are observed because they are useful for some human purpose. But this is not the case here, for these precepts considered in themselves are a burden. We desire three things: rest, honor and a fulness; and these are not produced by these legal observances. For the ban on foods is opposed to fulness, and becomes a burden because so many rules are involved. Further, these observances do not produce honor, but bring much confusion, as when ashes are sprinkled about, and the like: "A yoke upon the disciples which neither our fathers nor we have been able to bear" (Ac 15:10). Such practices lead to a severity to the body, that is, the Church, and not to the honor of God; rather they serve only to indulge the flesh, i.e., to satisfy carnal desire.

The apostle shows his great concern for the Church at Colosse and at Laodicea; and exhorts them to steadfastness in the faith, and to beware of being seduced by specious and enticing words, Col 2:1-5. And to walk in Christ, as they had been taught, and to abound in faith and holiness, Col 2:6, Col 2:7. To beware of false teachers, who strove to pervert the Gospel, and to lead their minds from him in whom the fullness of the Godhead dwells; with whom they were filled; by whom they had received spiritual circumcision; and into whom they were baptized and were quickened, and raised from a death of sin to a life of righteousness, Col 2:8-12. He points out their former state, and the great things which Christ had done for them, Col 2:13-15. Warns them against particular tenets of the Judaizing teachers relative to meats, drinks, holydays, festivals, and the specious pretences of deceivers, Col 2:16-19. And shows that all the things taught by these, though they had a show of wisdom, yet perished in the using, and were the commandments and doctrines of men, Col 2:20-23.

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.

HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23) For--He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in Col 1:29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you." them at Laodicea--exposed to the same danger from false teachers as the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh--including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Rom 1:14). "His face" and presence would have been a "comfort" (Col 2:2; Act 20:38). Compare Col 1:4, Col 1:7-8, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Col 2:5).

have--Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have. show of wisdom--rather, "a reputation of wisdom" [ALFORD]. will-worship--arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (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