Colossians 2
DODDColossians 2:8-19
The apostle largely cautions the Colossians against suffering their minds to be corrupted from the simplicity of Christianity, either by Pagan philosophy or Jewish tradition, representing to them how complete they were in Christ without the addition of either. Col. II. 8—19.
COL. II. 8. BEWARE lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: COLOSSIANS II. 8. SEE to it therefore, my dear brethren, that, as you are under such strong engagements to abound in all the fruits of that gospel, which you have been taught with so much advantage, no man make a prey of you, by pretended philosophy and vain deceit, according to the tradition of men, of which both Jews and Gentiles are so fond; and according to the elements of that literature which are so much regarded in the world, by persons of different religious persuasions in it, but which are not by any
a Vain deceit] This may include any thing that would encourage a trust it was not able to support; and particularly may refer to superstitious rites and ceremonies, as well as unprofitable speculations. Different tempers lead to different excesses and errors on these heads.
b Of which both Jews and Gentiles are so fond.] Mr Peirce thinks it is improbable that the Gentile philosophers should trouble themselves to dispute with Christians, or that they should admit any of their notions, to adulterate Christianity with them; and therefore that all the corruptions here referred to were brought in by Jewish leaders. But it appears from
Philo and Josephus, that there was such an intercourse between the philosophers and the Jews, as gave some tincture to their religious notions: so that I think it much more natural to suppose the apostle intended to guard them against both.
c Elements of the world.] Mr. Peirce think vulgate signifies shadows as opposed to substance. Compare Gal. iv. 3, 9; Eph. iv. 14—16. Such the Jewish ceremonies undoubtedly were; but there may be a peculiar spirit in speaking of the boasted dictates of Pagan philosophy, but as elements or lessons for children, when compared with the sublime instruction to be received in the school of Christ.
Christians are buried with Christ in baptism
means according to Christ, nor agreeable to the genius and simplicity of his gospel. For in him dwelleth all the fulness of Godhead bodily and substantially, so that his human nature is the temple of the Deity.⁴ And ye are complete in him; happy enough in such a Master, and in such a Saviour, who is able to fill you with all knowledge, grace, and glory, without any such additions to his religion as human philosophy or superstition would make; even in him, who is the Head of all principality and power, from whom the angelic world, and creatures of the most exalted rank and dignity in it, to whom some would direct your devotions, derive their light and holiness, their honour and felicity.
Let me therefore exhort you most steadily to adhere to this glorious Redeemer, in whom I may say, ye also are circumcised, with the circumcision not performed with hands, according to Jewish rites, but with another kind of circumcision, far more noble and excellent, which that was intended symbolically to express, even by the putting off the body of the sins of the flesh, renouncing all the deeds of it. Your engagements to this you have expressed by that ordinance which I may call the circumcision of Christ; it being that by which he hath appointed that we should be initiated into his church, as the members of it formerly were by circumcision. And to this new and more gentle rite you have conformed yourselves, being buried with him in baptism,⁵ to express
⁴ D’elleth all the fulness, &c.] I was unwilling to vary any thing from the common version of so important a text, without more certain reason than I could discern here; else I might perhaps have rendered it, in whom the whole fulness of Deity substantially dwells. It is plain that the Godhead is an anglicism equivalent to Deity. Compare Acts xvii. 29. And I cannot think that these wonderful words are intended merel to signify, that God hath lodged in the hands of Christ a fulness of gifts to be conferred upon men; as if the passage were merely parallel to Eph. iii. 19, and John i. 16, 17, as Mr. Peirce explains it; while Socius sinks it yet lower, as if it only referred to his com-
complete knowledge of the Divine will. I as surely believe, that, as it contains an evident allusion to the Shechinah in which God dwelt, so it ultimately refers to the adorable mystery of the union of the Divine and human natures, in the Person of the glorious Emanuel, which makes him such an object of our hope and confidence, as the most exalted creature with the most glorious endowments, could never of himself be.
⁵ Buried with him in baptism.] For the import of this phrase, and the validity of some arguments often drawn from it, see Rom. vi. 4, Vol. IV. p. 14, note⁴. Dr. Galp leads, that as this church at Colosse was planted earlier than that at Rome, and
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your desire of dying to sin, as he died for it; in which ordinance also ye were represented as raised with him, and in consequence thereof animated to all newness of life, by the belief you then professed, in [that] wonderful display of the energy of Godᶠ who raised him from the dead, and thereby confirmed his doctrine in general, and in particular confirmed our hopes of a glorious resurrection and immortality, if we continue in a faithful adherence to him.
And you, Gentiles, who were once dead in a course of notorious trespasses, and in the uncircumcision of your flesh, abandoned to all its sensual and irregular inclinations, hath he also quickened together with him, making his death and resurrection the means of spiritual life to you; having freely forgiven all your offences, and condescended graciously to take you into covenant with himself: And this upon a more easy and agreeable footing than Israel before stood; having blotted out, with respect to us, the hand writing of Jewish ordinances and institutions,ᵍ which was contrary to us; (Acts xv. 10;) and had an evident efficacy, either to load us with an heavy burden, or to alienate the hearts of our Jewish brethren from us. And therefore he hath taken it away from between us, as I may so express it, nailing it to [his] cross, and thereby has cancelled it, as bonds are cancelled by being struck through
this epistle was written later than that to the Romans, it more abundantly confirms the perpetuity of baptism, as it supposes all to whom it was addressed to have been partakers of that ordinance, whether they were or were not descended from Christian parents. Gale’s Ser. Vol. II. No. 7, p. 202, 203.
ᶠ Belief in [that] energy of God, &c.] Whatever evidence there may be from other scriptures, to prove that faith is the effect of a Divine operation on the mind, of which I am fully persuaded, (compare Eph. ii. 8, and note there,) I think the genius of the Greek language affords an argument which they, who understand it, must feel on reading this passage, to prove that it is not the sense of this text, δι’ πιστως της συγγείας. Thus πιστως αληθιμας is belief of the truth, 2 Thess. ii. 13, 15; and
πιστως τυ Κυριω, the faith of our Lord Jesus Christ, or believing on him, James ii. 1. Compare Phil. i. 27, where πιστως τυ συγγείας is believing the gospel.
ᵍ Having blotted out, &c.] I have given what appeared the most easy, natural, and comprehensive sense. Mr. Peirce says, the word χυμογραφον, rendered hand writing, signifies a sort of a note under a man’s hand, whereby he obliges himse to the payment of any debt. The Jews bound themselves to God, by their profession of Judaism, not to worship any other Deity, nor to neglect any Divine institution; in consequence of which they rejected all communion with the Gentiles; and thus it was against them. The word δεγμα has been found to signify a royal mandate or decree, which shows it refers to the Mosaic law.
Christ has spoiled principalities and powers
with a nail; while he has accomplished the purposes of the ceremonial law, by that sacrifice of himself, and thereby caused the obligation of it to cease. By that important transaction he hath also made us victorious over all our spiritual enemies, and especially the formidable spirit of darkness; having spoiled these principalities and powers of the trophies which they had gained, by drawing us into the grand original apostasy, and subjecting to themselves this part of God’s rational creation; he hath made them an open spectacle to the whole world, triumphing over them by it, even by that cross whereby they hoped to have triumphed over him. But God turned their counsels against themselves, and ruined their empire by that death of his Son which they had been so eager to accomplish.
Since therefore the ceremonial law is now abolished, let not any, who is in a bigotted manner attached to it, judge and condemn any of you, Gentile Christians, in regard to the use of meat or drink forbidden by it, or in respect to a feast which is appointed, or to a new moon or sabbaths; ordained as times of sacred rest and solemn worship, according to that ritual, but not therefore by any consequence holy to us. Which things are indeed, in their original
¹Having spoiled principalities and powers. It is generally known that Mr. Peirce, in his interpretation of this text, gives it a very singular turn; as if the sense were, “That God hath divested the good angels of that authority which they had in the world before the incarnation of Christ, and caused them to attend his triumph when he ascended into heaven, and publicly proposed them as an example (Heir, Christ) of cheerful and acceptable obedience to him.” And it is pleaded, with considerable plausibility, that Heir, Christ is used in that sense, 2 Cor. ii. 14. This he thinks suits the connection, as this spoiling principalities and powers is ascribed to God, and as it is introduced as an argument against worshipping angels. But it is certain, that principalities and powers may indifferently signify good or bad angels. Compare Eph. vi. 12. God hath undoubtedly triumphed in the triumph of his Son, and the sense which Mr. Peirce takes the
word Heir, Christ is a very unusual one. Dr. Whitby observes, that Cerinthus and Simon Magus, whose doctrines he imagines the apostle is opposing in this part of his epistle, pretended to deliver men from the power of evil spirits, by whom they said the world was made and governed.
²Sabbaths. Mr. Baxter observes, with his usual spirit, that we may well wonder at those good men that can find the prohibition of a form of prayer, or a written sermon in the second commandment, and yet cannot find the abrogation of the Jewish law relating to the sabbath, in these plain words of the apostle. For it is certainly most arbitrary to pretend, that these words do not include a weekly sabbath, when there was no other solemnity so generally signified by that name, though the use of the plural number shews that all days of sacred rest appointed by Moses were to be taken in.
and abolished the ceremonia aw.
design and constitution, only a shadow of good things to come, intended to lead the mind to spiritual and evangelical blessings; but the body and substance of them [is] given us in the gospel of Christ, in whom they all centre, and, having the latter, we need not be solicitous about the former.
Let no one, therefore, who may ever so eagerly desire it, or ever so artfully attempt it, deprive you of your great prize, for which as Christians you contend, by [an affected] humility, and the worship of angels, (which some Jewish zealots, as well as heathen philosophers, so eagerly inculcate,) intruding officiously and presumptuously into that which he hath not seen; while they pretend to tell us wonderful secrets, relating to their various ranks, subordinations, and offices. This may render a man the admiration of the ignorant and inconsiderate, but it is indeed the result of his being vainly puffed up by his corrupt and fleshly mind, with the conceit of things which it is impossible he should understand, and a desire of introducing novelties into religion. And so men wander themselves, and mislead others, in consequence of their not holding and properly adhering to him whom I mentioned above as the Head, even the Lord Jesus Christ; from whom the whole
Let no man deprive you, &c.] The original is, Μηδὲς ὑμᾶς καὶ ἀξιόρθωσιν ὅσκον ἐκ τῶν ἀποφροσύνη, &c. I suppose ὅσκον to signify a desire of any to impose upon them, but Sir Norton Knatchbull connects it with the words immediately following, and renders the whole, “Let no man deceive you with fallacious arguments, who is delighted with humility and the worship of angels.” The word ἀποφροσύνη undoubtedly signifies humility in general, but, as the connection determines it to signify what was affected and at best fantastic, if not counterfeit, I have added a word in the version.
Worship of angels.] It evidently appears from several passages in Philo to have been the opinion of that learned Jew, that angels were messengers who presented our prayers to God, as well as brought down his favours to us. He represents this view of the matter as most humble and reverential, and there is no doubt but it prevailed
among other Jews; (compare Tob. xi. 14; xii. 12, 15;) and that the apostle refers to this, seems much more probable than the interpretation of Tertullian, who would explain it of worship taught by angels, or persons pretending to receive revelations from them. Whether the heathen began so early as this to call those celestial spirits angels whom they had formerly called good demons, I do not certainly know; but it is evident, that very soon after the apostle’s days they speak of angels and archangels, and recommend the worship of them under those names. See Jamblic. de Myst. sect. ii. cap. 2, 3. It is justly remarked by bishop Burnet, that had it been the apostle’s intention to give the least encouragement to any religious addresses to saints and angels, this would have been a ver natural occasion of introducing the subject, and adjusting its proper boundaries. Burnet on the Art. p. 225.
Reflections on the authority of Christ as the sole lawgiver.
BECT. body of the church being supplied and compacted by joints and bands iv. by the union of various joints and bands, in- having nourishment col. creases in grace and holiness continually, and ministered, and knit i. 19 at length attaineth to the increase of God; to together, increaseth whom therefore I most earnestly exhort you, with the increase of my brethren, continually and steadfastly to God. adhere.
IMPROVEMENT.
Let us contemplate, with daily pleasure, the glorious effects of the death of our blessed Redeemer, by which the Mosaic law 14 was abolished, the hand writing of ordinances blotted out; that death, by which so glorious a victory over our spiritual enemies 15 was obtained, by which the infernal principalities and powers were stripped of their trophies, and themselves exposed as an open spectacle. Let us improve this victory to all the glorious purposes for which it was intended. Let us above all consider it as an engagement to a life of exemplary holiness, especially as 11 we are ourselves circumcised with the circumcision of Christ; as by baptism we are solemnly engaged to mortify all irregular 12 affections, and, being buried with Christ in that solemn rite, to 13 rise to all newness of life, having received the forgiveness of our sins, and being raised with Christ to the hope of eternal glory. Let us be solicitous ever to maintain the strictest union with 9 Christ as our Head, remembering how great an honour it is to 19 be thus related to him, in whom dwelleth all the fulness of Godhead bodily. Let us be careful, in virtue of this union, to live in the communion of Christian love, with all the members of the body, and ourselves to grow with all the increase of God. 8 And let us guard against all those human traditions, or refine- 16, 17 ments of philosophical speculation, which are disagreeable to these elements of Christ into which we have been initiated; and against every thing which could be an infringement of that liberty which Christ hath granted to his church, and which it is our duty to endeavour to maintain, against all encroachments; even though they should be made by any in his name, and under 18 the pretence of authority from him. It may be urged upon us as humility, to submit to such impositions, but it is the truest humility to maintain an exact obedience to the authority of our Divine Master, and to limit even our submission to those of our brethren whom we may most honour and love, by a regard to his command and institution. And if a due care is not taken in this respect, we may be deprived, at least in some degree, of our prize, by the methods whereby some may endeavour to per- 8 suade us that we shall most effectually secure it. May Divine wisdom preserve us from all those vain deceits whereby our
Christians are not subject to Jewish or finances;
faith might be corrupted, or our conformity to the plan of Christian institutions be rendered, in any respect, less beautiful, pure, and complete.
Colossians 2:20
The apostle further cautions the Colossians against those corrupt additions to Christianity which some were attempting to introduce, especially by rigours and superstitions of their own devising; and exhorts them, as the properest method for their security, to be endeavouring to raise their hearts more to Christ, as their ascended Lord and life. Col. II. 20, to the end. Chap.
COLOSSIANS II. 20.
I HAVE mentioned the relation in which you stand to Christ as your Head, and I must from hence take occasion farther to plead the obligations you are under to labour after a growing conformity to him in all things. If therefore ye are indeed (as by baptism ye profess to be) dead with Christ, from the elements and rudiments of the world, from those things which among the Gentiles or the Jews men are apt to build so much upon, why, as if ye were still living as before in the world, and stood in that respect on an equal footing with others, do ye meddle with these appointments, subjecting yourselves to them; yea, and are ready yourselves to insist on the observation of them, and even to join in imposing them upon others. And particularly those which the Mosaic law inculcates, such as, touch not any thing ceremonially unclean, taste not any food which that prohibits, handle not any thing by which such pollution might be contracted. All which things tend to the corruption of that excellent
If therefore ye be dead with Christ, &c.] Some have considered this as the beginning of a new paragraph, addressed to Jewish zealots among them; and plead, in support of this opinion, that the subjection to ordinances which the apostle here reproves, is inconsistent with the applause he had before bestowed on the Colossians. But it seems most natural to suppose that he addresses the society in general, and leaves it to their own con-
sciences to determine which of them deserved the censure.
b Touch not, taste not, handle not.] It has been observed, that the quick succession of these precepts, without any copulative between, happily expresses the eagerness with which the seducing teachers inculcated these things. Dr. Whitby shews, that Cerinthus’s doctrine and precepts had much of this cast, and some of his quotations are remarkable in this view.
VOL. 5.
Or precepts of human invention.
religion into which you have the honour to be initiated; by the abuse of them, according to the commandments and doctrines of mistaken and ill designing men, who insist so eagerly upon them, as if they were essential to salvation; though, as I observed before, they have answered their great end, so far as they were of Divine institution, and are now laid aside by the same authority that introduced them, so that all obligation upon the conscience is ceased. Concerning which things we may in the general observe, that they have indeed a pretence of wisdom, and are in that view gravely insisted upon, especially by the more rigorous sects; but many of them are of such a nature, that, even while that Jewish economy continued in force, they made no genuine part of it, but rather taught men to pervert religion, by making it to consist in will worship, which they themselves devised, and, in an affected humility of address, and in a severity to the body; which, rigorous as it seemed, was far from being true mortification, or disposing the mind to it. On the contrary, while it puffed men up with a vain conceit of their own sanctity, it might be said rather to tend to the dishonourable satisfying of the flesh, while it seemed most to afflict it: for that self complacency, ostentation, and contempt of others, with which these severities are often attended, is indeed a carnal principle; nor could the grossest sensualities be more contrary to the will of God and the genius of true religion.
Dishonourable satisfying of the flesh. I suppose the two classes may be transposed, as if it had been said, It is to such a satisfying of the flesh as does it no real honour; which I take to be a meiosis, to express what is dishonourable; whereas the highest honour of our bodies is to be the instruments of our souls in the service of God. Mr Howe observes, that man signifies provision, as well as honour, and thinks the sense to be, that though there was no appearance of providing for the flesh, yet there was a carnal kind of satisfaction in these affected severities, when proceeding from the principles of vain glory and ill nature, which were as con-
trary to the genius of true religion as an of the grossest sensualities that could be imagined. Howe’s Works, Vol. I p. 375. And this is certainly the true sense in the general, though this explication of man should be disputed. The Prussian Testament renders it, “Which things have indeed some appearance of wisdom, in that they are a voluntary worship, that they have an air of humility, that they spare not the body, and that they have no regard to the satiating the flesh:” which reads roundly, but gives a most unauthorized sense to be in man, and exchanges the spirit of the concluding words for a flat tautology.
ey should seek those things that are above.
And let me farther improve the great principle I have laid down, and urge, that since ye are risen with Christ, ye should therefore seek things that are above the sphere of this mortal and animal life; even there where Christ is sitting in dignity and felicity at the right hand of God. Yes, my brethren, charge it continually on your consciences, that ye mind, prefer, affect, and pursue the things that are above, and not those [that are] here on this low earth. And this attachment to the great and glorious views of the invisible and eternal world will moderate your regards to many other things about which you are ready to be so much engaged. And surely this may reasonably be expected, for ye are by solemn profession, as I pleaded before, dead with Christ, and your new and better life flows from him, and is, as it were, hidden with Christ in God. A regard to an unseen Saviour is the great principle that animates it, and it centres on that blessed world where he reigns, and where God displays the brightest tokens of his majestic and gracious presence. And you have this farther transporting assurance, that when Christ [who is] the great Spring of our celestial life, and highest Object of our desire, shall appear in all the pomp and splendour of his final triumph, then you shall also appear with him in glory, making a part of that one bright and illustrious assembly which he shall then redeem from the power of the grave, and form to a perfection of soul, and lustre of body, suitable to the relation in which they all stand to him as the great Conqueror
above.] Calvin under-timer parts of Christ- o Jewish ceremonies world, mentioned chap. properly be said that t in heaven. I think proceeds on the prin-lown, to graft a most exhortation, different vanced before, (as he 5,) yet nothing could and to take them off attachments of which ure them. A remark-
able instance of that happy address we have so often had opportunity serving, and which an attentive read observe in many other places, who have not had room to point it out.
Your life is hid, &c.] The life Christian is here represented as an uable jewel, and under a double A reserved in heaven, and laid up with in God; secure therefore as the A Christ with the Father, or as the A and immutability of the Father A could make it.
Reflections on the Christian’s being risen with Christ, &c.
of death and hell, and Sovereign of universal nature. Let us v. therefore contentedly wait for our supreme felicity till that glorious day shall come.
IMPROVEMENT.
Let us charge it on our hearts, by all our great and solemn obligations to Jesus, our beloved Saviour and glorified Head, that we study the nature of true religion with greater care, and practise it with greater constancy. Let us not place it in a zeal for ceremonial observances, according to the doctrines and commandments of men. Let us ever remember that Christ alone is the Lawgiver of his church, and let us solicitously guard against the abuses in religion which would be the consequence of introducing, and much more of imposing, human ordinances. Too sensibly has the church in all ages seen and felt the unhappy effects of such a temper. Its divisions, and its formality, may in a great measure be traced up to this source. Will worship and a voluntary humility have proved its disgrace, and in some countries almost its ruin. Let us labour after sublimer views, and, considering ourselves as risen with Christ, let us seek the things that are above. Let us cultivate greater spirituality of mind, and endeavour to have our hearts there where our Lord is.
Surely the reflection upon that relation in which we stand to him, in concurrence with that glory in which he is now enthroned, the kind designs he still bears to us, and the prospect we have of sitting down with him, ere long, in that kingdom, may well raise our thoughts thither, and bear us above all immoderate attachment to these low scenes of mortal life.
Let us therefore study more and more the hidden life of the Christian: and, considering Christ as our life, be often anticipating in our thoughts the great day of his appearance, and dwelling on the blessed hope of appearing with him in glory. But, O! how dark are our views of these things! How little do we feel of the sanctifying and elevating influence of this hope! let us earnestly pray for a more abundant communication of Divine grace, that, deriving more and more of this spiritual life from Christ, we may have more suitable and affectionate apprehensions of that angelic life to which his love has destined us, and to which such a temper tends directly to lead us.
St. Paul exhorts them to mortify all sensua lusts;