Section III The Conflict

Colossians 2:1-23

Paul has laid the groundwork for his confrontation with the lately emerging heresy in the Colossian church. He has stated his confidence in the Christian experience of the Colossian believers (1:1-8). He has laid open the heart and burden of his prayers for them (1:9-14). He has stated precisely the essential elements of the revelation of the mystery of Christ (1:15-20). And he has shown his own inevitable involvement in this conflict with these enemies of Christ, because of both the commitment he has made to Christ and the subsequent commission he has received. The issues are now to be joined. Light opposes darkness, freedom opposes bondage, morality opposes empty ritual.

In the section of the letter now under consideration the Pauline and the pagan views are held in continuing contrast. The struggle centers on two areas—doctrine and practice. Interspersed are repeated warnings lest believers be seduced and thus deprived of their heritage in Christ. It is well that Paul be concerned, for all the benefits of God's grace towards them are in jeopardy because of Satan's devices.

A. DOCTRINE, 2:1-15

1. The Incarnation (2:1-7)

a. The Doctrine Perceived (2:1-3). The strife in which Paul finds himself involved concerns both those whom he knows at Colossae and Laodicea,¹ the neighboring town (see map 1), and those whom he does not know (1). With the words I would that ye knew, Paul reassures them of his deep love and concern (Rom. 1:13). Absent of necessity (2:5; 4:10), he must be content with this communication in the hands of trustworthy fellow workers.²

For their souls, as for all those who have not seen his face in any century, Paul is in great conflict. The figure may be drawn from the athletic contests or even from military action. The conflict must have been waged first in the secret of his heart in the presence of his Lord. Now it is brought out into the open by means of this letter. Paul's energy and incentive for the strife were not merely human. He had been charged with divine energy (1:29; II Cor. 5:14); united with his Lord in a great “striving” (RSV).

The believers must fully understand the issues and the consequences. The methods of the struggle and the fruits of the life will reveal who is trustworthy, the false teachers or Paul and his companions. Satan's appeal is for fleshly satisfaction through various enticements (4, 23), while Christ's appeal is for ethical righteousness through accepting the truth of the gospel.

The struggle centers around the main doctrines, the Incarnation and the atonement. These are crucial, for on them hinges the fate of man's redemption and salvation.

Faith in the doctrine of the incarnation of God in Jesus Christ has its confirmation in experience. Paul strives therefore for the strengthening of the believers in Christian love. Comforted (2) means strengthened, not merely consoled. The word comes from parakaleo, “to call to the side of”³ hence, “advocate.” In John 14—16 the word is used to describe the ministry of the Holy Spirit. The strengthening comes from unity—being knit together (cf. Eph. 4:16). Love is the principle by which ethical conduct is determined and achieved (Gal. 5:14). It is the ethical bond (3:14). Their hearts does not limit the extent of Paul's concern to those who have not seen him, but includes all.

The strengthening in love leads to the desired end, the “knowledge of God's mystery, Christ” (RSV); that is the significance of the word unto (eis). Riches equals conviction or insight,⁴ which gives assurance and understanding in full measure, and brings about the acknowledgement of the mystery. Acknowledgement is “know” in the ASV.⁵ Christian love will be the ethical bond leading to the conviction of the truth of the incarnation of God in Christ Jesus. Then follows the step of faith (acknowledgment) which makes the fact real.⁶ In other words, “This wealth of conviction is attained by living in the love of God” (Eph. 3:17-19).⁷ NASB translates v. 2, “that their hearts may be encouraged, having been welded together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself.”

Here the mystery of God, as indicated above, is Christ himself. And of the Father is omitted in some manuscripts.⁸ If retained, the doctrine of the Incarnation is further amplified. Christ as the Son of God is emphasized. If the phrase is omitted, the mystery still concerns the person of Jesus Christ as revealed in vv.. 3 and 9 and in 1:15-19. In whom (3), that is, in Jesus Christ, are hid all the attributes of Deity. This is the mystery. Hid means contained, waiting to be revealed in their time⁹ (II Cor. 4:3-4). All (no exceptions) divine treasures of wisdom and knowledge have their source in Him. He is the way to forgiveness, sanctification, wisdom, God. There are no other sources of power or knowledge beside Christ. Therefore the Gnostic methods of arriving at knowledge apart from Him and through mere human speculation are false. Verse 3 is a stinging rebuke to the claims of the false teachers. True knowledge of the way of salvation is found only in the understanding of Christ as the fullest Revelation of God, even as very God himself. Anything less Paul calls “vain deceit” (8). “Christ is all” (3:11). Paul's argument is, then, that persistence in Christian love strengthens the perception of this mystery.¹⁰ He thus shows the way to the knowledge of the doctrine of the incarnate God, who is Jesus Christ (Gal. 4:4-7; I Tim. 3:16). In Him are stored up all knowledge, as its Source; and all wisdom, which is the means of the application of that knowledge (Rom. 11:33; I Cor. 1:30).

The fact just stated gives meaning to the doctrine of atonement which he will declare later (2:8 ff.).

b. The Doctrine Received (2:4-7). The doctrine is more than a concept to be understood; it is the source of a new way of life. Because this is true, Christian life itself is in danger.

(1) Christian life threatened (2:4). Evil is potent. The Colossian believers are in danger of being beguiled, literally, enticed, to make a miscalculation. If not by sinning, then by false religion, the Christian life would be destroyed.¹¹ The little word lest (4) should remind us that sin, though a formidable foe, need not overpower us. And this I say refers to what has just gone before. Paul restates his great concern for them and his faith in the revelation just declared (I Cor. 2:4 ff.). Enticing words indicates the methods of the false teachers as opposed to Paul's method of reasonable persuasion and demonstration. To day, as then, the truth of the Incarnation must not be lost in the wordy arguments of human reasonings.

(2) Christian life supported (2:5). Paul is there to help. The phrase with you in the spirit indicates that the apostle would have his spiritual presence very real to them (Phil. 1:7; I Thess. 2:17), though he must be absent because a prisoner of Rome (4:10). Order … and stedfastness, says Moule, are military terms or metaphors.¹² NEB translates, “I … rejoice to see your orderly array” NASB renders it “good discipline.” Stedfastness (stereoma, fidelity) signifies “the solid thing which constituted the basis of their church”¹³ (lit., the firm foundation).¹⁴ The firm foundation is their faith in Christ, the faith that they exercised at the point of their entrance into saving grace. This point is repeated and expanded in the next verse.

(3) Christian faith actualized (6-7). Received (6) is aorist, indicating a decisive, once-for-all act. It is Christ Jesus who is received, and not only the message about Him. Lord “recalls the personal name ‘Jehovah’ in the Old Testament,”¹⁵ and is here applied to Jesus. The article the is used to eliminate all rivals (Acts 2:36; Eph. 3:11); it identifies whom they have received. So walk means “so live.” What they have begun in a crisis decision they are now to live out in daily conduct. They are to live in him, in union with Christ, in a new and heavenly atmosphere. They are now to live up to Christ rather than to live up to mere rules and regulations. Questions of Sabbaths, feasts, and rules pale before the Christ as does the shadow before the sun. When one truly has Christ's mind and spirit, true ethics must follow (1:10; 3:7 ff.; 4:5). Thus the Incarnation has its meaning and purpose fulfilled when believing men are joined to Christ by faith. As Moule says, “The Christian Gospel is essentially an historical account of what happened in the past; yet also essentially, it means incorporation now in the still living Person of Whom it tells—the contemporary Christ.”¹⁶

Rooted and built up (7) are separate metaphors—the one of a tree, the other of a house. Rooted is past tense, a fact completed. Built up is present tense, indicating a continuing process of construction and development. The tree properly rooted will produce proper fruit, drawing nourishment from the soul's natural soil, which is Jesus Christ. As illustrated by the second figure, the act which launches one in the holy way is to be worked out, built up stone on stone as a structure, in the daily life. In the faith means the body of Christian doctrine; more specifically, the doctrine which Paul had stated above (2-3). This truth is the foundation on which they are to be stablished.

As ye have been taught is a further reminder of Paul's confidence in the Colossian pastor, Epaphras (1:7). According to Greek grammar, abounding may modify both the life in Christ and thanksgiving. Paul often emphasizes thankfulness, and that because our blessings are all of grace. Thanksgiving is the fruit of a thriving life in Christ.

2. The Atonement (2:8-15)

Following hard on the mystery of the entrance of Christ into the world is the mystery of His departure and what it means to the world of men. In these two doctrines, the Incarnation and the atonement, the mystery of God in Christ is revealed. The truth here concerns who Christ is and what He has done.

The emergence of Christ into history by means of the Virgin Birth (Isa. 7:10 ff.; Matt. 1:18, 20, 23; Luke l:26 ff.) has no meaning or purpose if there is no atonement made by Him (Rom. 3:24-25; 6:6-10). Any claim that Christ is our Saviour and Redeemer is invalidated if the manifestation of God in Jesus is not received. It is at these two points that the gospel receives its greatest assault. It is as true today as it was in the Colossian situation. But the Bible declares these two doctrines clearly and boldly.

a. The Basis of the Doctrine (2:8-10). A caution is stated in the word beware (8). We note, then, these truths:

(1) The caution (8). Spoil probably means “kidnap” rather than “plunder” or “rob.”¹⁷ Moule suggests, “carry you off body and soul.”¹⁸ Here again is the warning about the possibility of backsliding (1:21). Man is shown to be personally responsible, a partner in his own deception. Philosophy when it is human wisdom opposed to revelation leads away from Christ. This is the only verse where the word philosophia occurs.¹⁹ Vain deceit is “delusive speculation” (NEB). What Paul is about to speak of is not arrived at by mere deep thinking, philosophizing, or extensive learning, but by revelation (Gal. 1:12). The apostle is not opposed to wisdom and knowledge as such, but to human arrogance as the source of it. It is so often true that men want “a Christ according to the system of thought, not a system of thought according to the blessed Christ.”²⁰

Paul points out two pitfalls here: (a) tradition of men, or mere human wisdom, which is always inferior to divine revelation (I Pet. 1:18); and (b) rudiments of the world (stoikeia), demonic powers or elemental spirits. Percy says that they are either “notions,” or more probably “beings,” component parts of a series, opposed to Christianity, sufficiently personal to hold people in subjection.²¹ These are influential powers, but not ultimate. They will all finally be subjected to Christ. These “gods” are really no gods at all (Gal. 4:8-9). True worship opposes the traditions of men that climax in ceremonialism, ritual, forms, signs, and special days. Such worship ascribes worth to God alone. “A Christianity making much of forms and ceremonies is a distinct retrogression and descent.”²² It is man's substitute for a holy, sin-killing religion. Because such religious practice is according to men, it is not after Christ.²³

(2) Christ is God (9-10). Here we find a restatement of the doctrine of the Incarnation. The antecedent for in him is “Christ” (8), in whom dwelleth or abide (present tense; now) all the essential elements of Deity. All the fulness of the Godhead (theotetos) does not mean traits of Deity only, but the very nature of God (1:19; 2:3).²⁴ This is the only use of theotetos in the New Testament.²⁵ A11 allows no lack. Bodily signifies “in human flesh,” “really” not typically or figuratively, but “substantially or personally, by the strictest union, as the soul dwells in the body; so that God and man are one Christ.”²⁶ We can but gaze and sing, “Oh, the wonder of it all!” What an arrogant infallibility it is to declare Christ fallible! Docetism said that He only appeared to be a man. Gnosticism emphasized that deity was distributed to many beings, of which Christ was one.²⁷ But Paul is saying that Jesus Christ is God incarnate. In the Son are the attributes of Deity. The Godhead dwells really in Christ bodily. The true “knowledge” (gnosis) is Christ; there is no fuller nor more comprehensive revelation of God than He. For Paul, Christ is not a member of an order of beings superior to men but inferior to God, as the Gnostic-type teachers were saying. Jesus Christ is God manifested in the flesh (I Tim. 3:16).

The outcome of Paul's teaching is man's salvation, ye are complete (made full) in him (10). The RSV has it, “You have come to fulness of life in him.” All that is necessary to salvation comes by Jesus Christ. No one else is needed (I Cor. 1:30). In him indicates how that life is given; it is by union with Christ, by faith in Him, and in His way of salvation.

In the expression the the head we see the preeminence of Christ again lifted up to fortify the teaching of the sufficiency of Christ as our Saviour (1:18). His headship extends not only over the Church, which voluntarily serves Him, but over all forces that are opposed to Him (Phil. 2:10-11). Principality and power has been translated “rule and authority” (NASB). When one has Christ, he acknowledges no other authority in the spiritual world.

b. The Benefits of the Doctrine (2:11-13). The benefits of the atonement are shown under two figures and a factual statement.

(1) The figures (11-12). Salvation by atonement is illustrated by two figures of speech, circumcision (11) and baptism (12). In whom has Christ (8) for its antecedent and signifies union with Him. Circumcised here refers to a spiritual act reminiscent of the physical rite of the Jewish faith. It is but a symbol of the real act—putting off the body of the sins of the flesh. “This is an inward purification, which to Paul was the true circumcision”²⁸ (Deut. 10:16; 30:6). It is a figure of our moral cleansing by the circumcision (death) of Christ (cf. Isa. 53:8). The figure clearly implies that the experience is a decisive act, not a long process. It is made without hands, that is, spiritually performed. The phrase of the sins is omitted in some manuscripts²⁹ although its omission or inclusion does not change the essential meaning of the verse.

It is a mistake to view body of … the flesh as the human body,³⁰ as some do.³¹ Barclay is not quite correct either when he says, “By the flesh Paul meant that part of human nature which gives a bridgehead to sin.”³² Rather, Paul is saying that “the body of flesh” (RSV) is something contrary to human nature that can be put off (3:8-9). Paul is speaking in moral and spiritual terms here. Carson falters further when he states that “putting off the body of the flesh” is repudiating it.³³ Many a slave to sin repudiates his old life but is never able to put it off.

It appears, then, that the “body of flesh” is not any part of the “body of our humiliation,” which, according to Scripture, cannot be perfected until the resurrection (I Cor. 15:53-54; Phil. 3:21). It is an evil, viewed as a totality (body), wholly distinct from the human body and foreign to it. The ruling principle of that “body,” the “flesh,” operates in man in opposition to “the law of the Spirit of life” (Rom. 8:2, 7; Eph. 2:16). It can defile the spirit as well as the body of man. The “body of flesh,” therefore, should not be confused with either the essential spirit or body of man. It can be put off now (in this life), dismissed by the circumcision (death) of Christ in our behalf. Circumcision is a figure of the grace of our sanctification. “In spiritual circumcision, through Christ, the whole, corrupt carnal nature is put away like a garment which is taken off and laid aside.”³⁴ It is clear, however, that what is put off in this experience in a decisive act must be kept off in daily acts of renunciation (3:5, 8-9).

Salvation by the atonement of Christ is here viewed under the figure of circumcision as a moral change in the heart and life of man by the introduction of a new principle of conduct— “the law of the Spirit of life in Christ Jesus” in place of “the law of sin and death” (Rom. 8:2) or the spirit of enmity against God (Rom. 8:7). Imputed and imparted grace are here taught.

The circumcision of Christ is interpreted variously: as Christ's death when He put away man's sin—the act of atonement—or Christ's death when He put off His own physical body, or His own circumcision as a child. Of the three the first is the most meaningful (1:13, 21-22; 2:15).

Buried with him in baptism (12) is another figure of what it means to be delivered from the old life of sin and to enter the new life of salvation. It is a symbol of death and resurrection. This verse parallels the previous one. In baptism one symbolically dies to the old life, is buried, and is raised with Christ to the new life. Through the faith of equals “through faith in.” Operation speaks of the energy and “working” (RSV) of God. Man's faith is inspired by the power that was available to raise Christ from the dead. Satan's powers are seen to be insufficient to hold Christ captive, and the same is true of us.

(2) The factual statement (13). And you takes us back to l:21 ff. and points up the personal proof in themselves of the sufficiency of Christ. If they will let love (Christian ethics) operate, they will comprehend ever more fully (2:2) the certainty of salvation (1:27). Dead in your sins describes the natural condition of man in relation to God—morally dead though physically alive. The uncircumcision of your flesh is another way of depicting this depraved condition. It appears, therefore, that Paul is not speaking here of circumcision physically performed, but rather of that faith in Christ which is the means of putting off the old life and beginning the new. It is a transformation from deadness towards God to new life in Christ. Quickened together with him shows that union with Christ is the means of new life. If the “Head” is alive, so is the “body.” To be united to Christ is life. If uncircumcision refers to the act physically performed, then Paul is stating what he has said before (Acts 15; Rom. 2:25, 28-29; Gal. 5:6, 11; 6:15). That kind of circumcision is shown to be unnecessary and unavailing for salvation. The evidence of saving grace is in being quickened, brought to the new life of ethical righteousness, because of having been forgiven … all trespasses. The one logically follows the other, as heat goes with the sun, yet they are coincident. The quickening speaks of our sanctification begun, even as forgiveness speaks of our justification. All trespasses shows that the forgiveness is complete. Christ is the sufficient Saviour (3:11).

c. The Battleground of the Doctrine (2:14-15). The battle-ground of the atonement is seen in Calvary's cross. The charges against man were nailed with Christ to that rough tree. The handwriting of ordinances is a signed bond, an IOU made to God and signed (or admitted) by mankind.³⁵ All responsible men admit the fact of sin, and consent to the justice of the death penalty for it. The charge is against us. The handwriting is law and conscience. The legal bond is contrary to us. Paul now states the way in which God will remove the death penalty. Blotting out means that the charge is “smeared out” as on wax.³⁶ “Another way of putting it is that, since Christ died and since we are dead with Him by baptism ‘into His death’ therefore the ‘I. O. U.’ is no longer valid; our death (with Christ) releases us from the obligation.”³⁷ Christ is the Propitiation for our debt (Rom. 3:24-25). Nailing is aorist, signifying a finished work. Here and in John 20:25 are the only references to nails at the Crucifixion.³⁸ The question can be raised as to who forgives or blots out the charges, the Father or Christ. The two Persons are used interchangeably as the subjects of the actions taken, so that it can be said that both the Father and the Son are involved in the Calvary work.

The free pardon is the glorious outcome of the terrible conflict that is described so graphically. Spoiled is in the middle voice. What this means is that Christ divested himself of all principalities and powers. In His death He submitted himself to them but then triumphed over them. He confronts these demonic forces and shows them to be in total opposition to Him. By submitting to the Cross he made a shew of them openly. He publicly reveals their true nature. How they opposed Christ and put Him out of the way is open for all to read (Isaiah 53).

Triumphing over them, our Lord leads them as a victorious general leads his prisoners in a procession of victory.³⁹ The Cross is the cosmic battleground where Christ defeated all the forces of hell single-handedly (Eph. 2:15-16), showing them up for what they really are—enemies of God and all good. These forces, religious and heathen, thought that they were putting Christ out of the way once for all. But what really happened was that Christ put them out of the way. By His resurrection He broke away and showed himself superior. Therefore, says Paul, why should anyone be bound by these worldly powers, judged by lesser authorities, deceived by proven enemies of Christ? He exhorts all to have the enmity circumcised from their hearts, to surrender to God alone (Rom. 12:1-2).

A question is raised regarding the last phrase of v. 15. Is it in it or in Him that the victory is won? If in it, then Paul is referring to the Cross. If the words mean “in Him,” then God triumphed in Christ.⁴⁰

His death is our death, symbolized by baptism. His circumcision (being “cut off,” Isa. 53:8) is our circumcision. Christ is personally responsible for our redemption. He conquered all opposing forces at Calvary and at the tomb. This was the decisive cosmic battle between God and all Satanic forces.

In the cross of Christ I glory,

   Tow'ring o'er the wrecks of time;

All the light of sacred story

   Gathers 'round its head sublime.⁴¹

B. DUTY, 2:16-23

Paul's conflict with the Colossian false teachers not only deals with doctrine, but carries over into the realm of human conduct. As someone has said, for Paul, “doctrine is the seed of duty.” His concern with duty here involves two areas, ritual and regulation.

1. Ritual (2:16-19)

a. Questions of Calendar (2:16-17). Therefore refers back to what has just been stated and leads to the conclusion: Let no man judge (pass sentence on) you. All other religions involve inferior and unavailing reconciling acts and practices—in meat, or in drink (eating), holyday (festival or yearly feast day), new moon (monthly observance), the sabbath (weekly observance) (Num. 28:9).⁴² Although the article the before sabbath is not in the Greek, its use in KJV clarifies the meaning. Paul was re sisting the Judaizers who insisted on legalistic Sabbath obser vance.⁴³ These were issues on which the enemies of Christ succeeded in effecting His crucifixion (Rom. 14:1 ff.; I Tim. 4:3; Titus 1:14; Heb. 9:10 ff.; 13:9-10).

Which are a shadow (17) is explained by v. 18, and placed in contrast in v. 19. Shadow characterizes the ritualistic systems of Judaism. The shadow points to the reality, Christ. In the Old Testament only the shadow could be seen. In the New Testament the body (soma, substance), which is Christ, is present. Yet we still have those who would be “slaves to shadows”—types, forms, and rituals. The ground of Paul's exhortation here is the work of Christ; calendar questions have no value as means to salvation (Rom. 14:17). Their function is to point to the sacrifice of Christ. How foolish to call shadows reality!

b. Questions of Intermediaries (2:18-19). Verse 18 is difficult to translate. We must “either take our choice of doubtful conjectural emendations, or make the best we can of the text.”⁴⁴ Beguile equals “defraud” Moule says, “declare you disqualified,”⁴⁵ and thus deprive one of his rightful prize or reward. Paul is saying, “Do not let the ritualist act as an umpire over you.” Voluntary humility means self-abasement (23).⁴⁶ Wahl says that it is literally “delighting in humility,” as the scribes (Mark 12:38).⁴⁷ Such an attitude is therefore not of grace, but a human achievement. In the light of v. 23 this mortification is a purely human effort to “weaken the material nature of man … and pave the way for celestial vision and the full mystical knowledge.”⁴⁸ Salvation is thus a human ascent by degrees instead of one step of faith in Christ for what He has done for us. Humility is a vice here; in 3:12 it is a virtue. The motive is the difference.

Worshipping of angels (angelolatry) brings to attention again the futility of imploring intermediary beings in order to reach the throne of God. Such imploring may involve self-abasement and self-torture. But even so, it is a false humility. These practices assume that intermediaries are needed for such lofty privileges. Paul is trying to show that there is immediate access to God. Intruding into those things which he hath not seen is translated by the RSV, “taking his stand on visions.” Not should be omitted on manuscript evidence.⁴⁹ However, it seems that the clause may be understood with or without the negative. It could mean taking his stand on things he has not seen or perceived (i.e., on mere guess) or taking his stand on visions or mystical experiences of things that turn out to be opposed to Christ as revealed in Scripture. A. D. Nock translates the clause, “always investigating.”⁵⁰ The true Christian does not have to see or know everything; he can walk by faith when he cannot see (II Cor. 5:7). The ritualist is concerned primarily (and ultimately) only with what he can see.

Vainly puffed up should be joined with the false “humility” of v. 23. Fleshly mind is really “mind of the flesh” (Rom. 8:5-8, 13; Gal. 3:3). It means the materialistic, sensual outlook where values are in externals only. Since it is God who qualifies (1:12), no lesser power should disqualify, the believer from his rightful reward by insisting on access to the throne of God through any other agencies. Christ is sufficient.

Not holding should be “not holding fast.”⁵¹ “He who does not hold Christ supremely above all others, does not hold Him at all.”⁵² The Head refers back to 1:18. Here, then, is the end result of those who would defraud the believer of his reward; it is to sever the body from the Head. Joints appear to be the points of union between the members of the body; bands are the ligaments, nerves, and tissues by which this same union is maintained and nourished. This is hardly a reference to the ministers and various officers of the church,⁵³ but a figure of the relation of Christ to His Church and of the members of the Church to each other. Knit together means “firmly united” (cf. 2:2; 3:14; Eph. 4:4-6). With the increase of God is not literally of God but from God, the increase that God gives (1:10; 2:7).

“Vain deceit” substitutes mediators, asceticism, and self-punishment—all of which can be seen and are temporal—for that which is unseen and eternal. But we are to walk by faith, not by sight; we have immediate access to God by faith (Rom. 5:l;Heb.ll:l).

2. Regulation (2:20-23)

Wherefore is omitted in the older manuscripts,⁵⁴ but the transition it indicates seems valid. Dead with Christ in a spiritual sense means deadness to the world of evil. It does not raise a question of doubt concerning their Christian experience. Paul wants the Colossian believers to put into daily practice what they experienced when they first met Christ, died with Him (12) and were raised to new life in Him (13). The Christian must be taught; he must learn, develop, and grow. The direction of the new life is determined in a moment, but the manner of the new life is a day-by-day process. Christians are to be dead to the rudiments (stoicheia, the lesser spiritual opposing powers) and their demands which are temporal and external (22). To be subject to ordinances (a passive bondage) is living in the world of sense and time again and not in the world which is above (3:1). These ordinances have their origin in earthly and inferior wisdom. These are man-made doctrines, not divine. The one who has put his whole trust in Christ does not trust in regulations proposed by lesser powers. Verse 21 should be translated with an ascending emphasis—not, touch not, taste not, handle not; but “handle not, nor taste, nor [even] touch.”⁵⁵ The things that one can touch and handle in ordinances are temporal; they perish in the process of being used, like uranium in producing nuclear power. Such commands are powerless to aid true righteousness. What can? The union of the believer to Christ. Morality is not to be achieved by negatives or regulations, but by being joined to Christ. He alone can be the Standard and Inspiration for ethical conduct. By renouncing human rules that are contrary to the love of Christ one arrives at the highest ethics. This is founded on our love for Christ because of what He has done at Calvary. He loses nothing in ethics who renounces rules for Christ. No license for wrongdoing is offered by accepting a higher inspiration for our moral choices (3:12 ff.; Rom. 6:1).

Some declare that v. 23 is “hopelessly obscure,”⁵⁶ but this is going too far. Will worship (ethelothreskia) carries with it the idea of pretense. The verse therefore seems to indicate that this system with its works, mediators, and self-torture gives a false appearance of humility.⁵⁷ This way seems to deny the sinful flesh, but in reality it makes the influence of the flesh principle more intense and renders ineffective the strong moral incentive that springs from dying with Christ. Phillips renders the verse: “I know that these regulations look wise with their self-inspired efforts at worship, their policy of self-humbling, and their studied neglect of the body. But in actual practice they do honor, not to God, but to man's own pride.”

Goodspeed summarizes this section by stating that Paul refutes the Gnostic error

that a higher stage of Christian experience could be attained by worship of certain angelic beings and communion with them than by mere faith in Christ. They recognized the value of communion with Christ, but only as an elementary stage in this mystic initiation which they claimed to enjoy. It was only through communion with these beings or principles, they held, that one could rise to an experience of the divine fulness and so achieve the highest religious development. … Their movement threatened … to reduce Jesus from his true position to one subordinate to that of the imaginary beings of the Colossian speculations.⁵⁸

All false religions and all false interpretations of Christianity put Christ in this inferior position in their schemes. But for Paul, He is supreme: “Christ is all, and in all” (3:11).

This section beginning, “If ye be dead with Christ” (2:20), has its counterpart in 3:1, “If ye then be risen with Christ.” Having finished with the polemical part of his letter, Paul proceeds to state more fully the natural fruit of a correct conception and experience of divine grace, namely, ethical holiness. He states flatly that only the grace of God and not human willpower can stop the practice of the indulgence of the flesh. He now proceeds to develop this truth.