Colossians 2:23

23. 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 (Le 10:1-3). So Uzziah was stricken with leprosy for usurping the office of priest (2Ch 26:16-21). Compare the will-worship of Saul (1Sa 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 1Co 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 (Ac 13:46; 1Co 3:21; 6:15; 7:23; 12:23, 24; 1Th 4:4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in "meats which profit not those occupied therein" (He 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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 23. 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.

In will worship. Voluntary worship; that is, 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 promoted 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. 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; for "Pride may be pampered while the flesh grows lean."

And neglecting of 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 its wants.

(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 honour 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.

(1) "neglecting" "punishing" or "not sparing"

REMARKS.

(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 travelling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see till 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 armour on;
March to the gates of endless joy,
Where thy great Captain Saviour's gone.

Hell and thy sills resist thy course;
But hell and sin are vanquish'd foes;
Thy Jesus nailed 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.

There 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 entrusted 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 demeanour 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 for ever 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 Colosse, 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 endeavouring 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, 1834 · public domain

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, 1831 · public domain