Colossians 2

Colossians 2:1-2

II. Ἐέλω γὰρ ὑμᾶς εἰδέναι, ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ ὅσοι οὐχ ἑώρακαν τὸ πρόσωπόν μου ἐν σαρκί, ἵνα παρακληθῶσιν αἱ καρδίαι hearts of all such may be confirmed and strengthened in the faith; that they may be united in love; that they may attain to all the unspeakable wealth which comes from the firm conviction of an understanding mind, may be brought to the perfect knowledge of God’s mystery, which is nothing else than Christ—Christ containing in Himself all the treasures of wisdom and knowledge hidden away.’ 1. Θέλω κ.τ.λ.] As in 1 Cor. xi. 3. The corresponding negative form, οὐ θέλω [θέλομεν] ὑμᾶς ἁγιοεῖν, is the more common expression in St Paul; Rom. i. 13, xi. 25, 1 Cor. x. 1, xii. 1, 2 Cor. i. 8, 1 Thess. iv. 13.

ἀγῶνα] The arena of the contest to which ἀγωνιζόμενος in the preceding verse refers may be either outward or inward. It will include the ‘fightings without,’ as well as the ‘fears within.’ Here however the inward struggle,

the wrestling in prayer, is the predominant idea, as in iv. 12 πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς ἵνα σταθῆτε κ.τ.λ.

τῶν ἐν Λαοδικίᾳ] The Laodiceans were exposed to the same doctrinal perils as the Colossians: see above, pp. 2, 41 sq. The Hierapolitans are doubtless included in καὶ ὅσοι κ.τ.λ. (comp. iv. 13), but are not mentioned here by name, probably because they were less closely connected with Colossæ (see iv. 15 sq.), and perhaps also because the danger was less threatening there.

καὶ ὅσοι κ.τ.λ.] ‘and all who, like yourselves, have not seen, etc.’; where the καὶ ὅσοι introduces the whole class to which the persons previously enumerated belong; so Acts iv. 6 Ἄννας ὁ ἀρχιερεὺς καὶ Καϊάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ, Rev. xviii. 17 καὶ πᾶς κυβερνήτης καὶ πᾶς ὁ ἐπὶ τόπον πλέων καὶ ναῖται καὶ ὅσοι τὴν θάλασσαν ἐργάζονται. Even a simple καὶ will sometimes introduce the general after the particular, e.g. Acts v. 29 ὁ Πέτρος καὶ οἱ ἀπόστολοι, Ar. Ναδ. 413 ἐν Ἀθηναίοις καὶ τοῖς Ἕλλησι, etc.; see Kühner

Gramm. § 521, II. p. 791. On the other hand καὶ ὅσοι, occurring in an enumeration, sometimes introduces a different class from those previously mentioned, as e.g. in Herod. vii. 185. As a pure grammatical question therefore it is uncertain whether St Paul’s language here implies his personal acquaintance with his correspondents or the contrary. But in all such cases the sense of the context must be our guide.

In the present instance καὶ ὅσοι is quite out of place, unless the Colossians and Laodiceans also were personally unknown to the Apostle. There would be no meaning in singling out individuals who were known to him, and then mentioning comprohensively all who were unknown to him: see above, p. 28, note 4. Hence we may infer from the expression here, that St Paul had never visited Colossæ—an inference which has been already shown (p. 23 sq.) to accord both with the incidental language of this epistle elsewhere and with the direct historical narrative of the Acts. ἑώρακαν] For this ending of the 3rd pers. plur. perfect in -ον see Winer § xiii. p. 90. The received text reads ἑωράκασι. In this passage the ω form has the higher support; but below in ver. 18 the preponderance of authority favours ἑώρακεν rather than ἑώρακεν. On the use of the form in ο see Buttmann Ausf. Gricch. Sprachl. § 84, I. p. 325.

2. παρακληθῶσιν] ’encouraged,

confirmed,’ i.e. ‘comforted’ in the older and wider meaning of the word (‘confortati’), but not with its mo-

Colossians 2:3

αὐτῶν, συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ, Χριστοῦ ³ἐν ᾧ εἰσὶν πάντες οἱ θηdern and restricted sense: see παράκλησις Phil. ii. 1. For παρακαλεῖν τὰς καρδίας comp. iv. 8, Ephes. vi. 22, 2 Thess. ii. 17.

αἱ καρδίαι] They met the Apostle heart to heart, though not face to face. We have here the same opposition of καρδία and πρόσωπον as in 1 Thess. ii. 17, though less directly expressed; see ver. 5.

αὐτῶν] Where we should expect ὑμῶν, but the substitution of the third person for the second is suggested by the immediately preceding καὶ ὅσοι. This substitution confirms the interpretation of καὶ ὅσοι already given. Unless the Colossians are included in ὅσοι, they must be excluded by αὐτῶν. Yet this exclusion is hardly conceivable in such a context.

συμβιβασθέντες] ’they being united, compacted,’ for συμβιβάζειν must here have its common meaning, as it has elsewhere in this and the companion epistle: ver. 19 διὰ τῶν ἀφῶν καὶ συνδέσμων…συμβιβαζόμενον, Ephes. iv. 16 πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον. Otherwise we might be disposed to assign to this verb here the sense which it always bears in the LXX (e.g. in Is. xl. 13, 14, quoted in 1 Cor. ii. 16), ‘instructed, taught,’ as it is rendered in the Vulgate. Its usage in the Acts is connected with this latter sense; e.g. ix. 22 συμβιβάζων ‘proving,’ xvi. 10 συμβιβάζοντες ‘concluding’; and so in xix. 33 συνεβίβασαν Ἀλέξανδρον (the best supported reading) can only mean ‘instructed Alexander.’ For the different sense of the nominative absolute see the note on iii. 16. The received text substitutes συμβιβασθέντων here.

ἐν ἀγάπῃ] For love is the σύνδεσμος (iii. 14) of perfection.

καὶ εἰς] ‘and brought unto,’ the thought being supplied from the preceding συμβιβασθέντες, which involves an idea of motion, comp. Joh. xx. 7 ἐντετυλιγμένον εἰς ἕνα τόπον.

πᾶν πλοῦτος] This reading is better supported than either πᾶν τὸ πλοῦτος or πάντα πλοῦτον, while, as the intermediate reading, it also explains the other two.

τῆς πληροφορίας] ’the full assu-

rance,’ for such seems to be the meaning of the substantive wherever it occurs in the New Testament; 1

Thess. i. 5 ἐν πληροφορίᾳ πολλῇ, Heb. vi. 11 πρὸς τὴν πληροφορίαν τῆς ἐλπίδος, x. 22 ἐν πληροφορίᾳ πίστεως, comp. Clem. Rom. 42 μετὰ πληροφορίας πνεύματος ἁγίου. With the exception of 1 Thess. i. 5 however, all the Biblical passages might bear the other sense ‘fulness’: see Bleek on Heb. vi. 11. For the verb see the note on πεπληροφορημένοι below, iv. 12.

ἐπίγνωσιν] See the note on i. 9.

τοῦ μυστηρίου κ.τ.λ.] ’the mystery of God, even Christ in whom, etc.,’ Χριστοῦ being in apposition with τοῦ μυστηρίου; comp. i. 27 τοῦ μυστηρίου tούτου…ὃ ἐστιν Χριστὸς ἐν ὑμῖν, 1 Tim. iii. 16 τὸ τῆς εὐσεβείας μυστήριον, Ὃς ἐφανερώθη κ.τ.λ. The reasons for adopting the reading τοῦ Θεοῦ Χριστοῦ are given in the detached note on various readings. Other interpretations of this reading are; (1) ’the God Christ,’ taking Χριστοῦ in apposition with

Θεοῦ; or (2) ’the God of Christ,’ making it the genitive after Θεοῦ: but both expressions are without a parallel in St Paul. The mystery here is not ‘Christ,’ but ‘Christ as containing in Himself all the treasures of wisdom’; see the note on i. 27

Χριστὸς ἐν ὑμῖν. For the form of the sentence comp. Ephes. iv. 15, 16 ἡ κεφαλὴ, Χριστὸς ἐξ οὐ πᾶν τὸ σῶμα κ.τ.λ. 3. πάντες] So πᾶν πλοῦτος ver. 2,

πάσῃ σοφίᾳ ii. 28. These repetitions

Colossians 2:4

σαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. ⁴τοῦτο

serve to emphasize the character of the Gospel, which is as complete in itself, as it is universal in its application.

σοφίας καὶ γνώσεως] The two words occur together again Rom. xi. 33 ὧ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ, 1 Cor. xii. 8. They are found in conjunction also several times in the LXX of Eccles. i. 7, 16, 18, ii. 21, 26, ix. 10, where חכמה is represented by σοφία and דעת by γνῶσις. While γνῶσις is simply intuitive, σοφία is ratiocinative also. While γνῶσις applies chiefly to the apprehension of truths, σοφία superadds the power of reasoning about them and tracing their relations. When Bengel on 1 Cor. xii. 8 sq. says, ‘Cognitio [γνῶσις] est quasi visus; sapientia [σοφία] visus cum sapore,’ he is so far right; but when he adds, ‘cognitio, rerum agendarum; sapientia, rerum æternarum,’ he is quite wide of the mark. Substantially the same, and equally wrong, is St Augustine’s distinction de Trin. xii. 20, 25 (VIII. pp. 923, 926) ‘intelligendum est ad contemplationem sapientiam [σοφίαν], ad actionem scientiam [γνῶσιν] pertinere…quod alia [σοφία] sit intellectualis cognitio æternarum rerum, alia [γνῶσις] rationalis temporalium’ (comp. xiv. 3, p. 948), and again de Div. Quæst. ad Simpl. ii. 2 § 3 (VI. p. 114) ‘ita discerni probabiliter solent, ut sapientia pertinet ad intellectum æternorum, scientia vero ad ea quæ sensibus corporis experimur.’ This is directly opposed to usage. In Aristotle Eth. Nic. i. 1 γνῶσις is opposed to πρᾶξις. In St Paul it is connected with the apprehension of eternal mysteries, 1 Cor. xiii. 2 εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν. On the relation of σοφία to σύνεσις see above, i. 9.

ἀπόκρυφοι] So 1 Cor. i. 7 λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀπο-κεκρυμμένην. As before in τέλειος

(i. 28), so here again in ἀπόκρυφοι the Apostle adopts a favourite term of the Gnostic teachers, only that he may refute a favourite doctrine. The word apocrypha was especially applied to those esoteric writings, for which such sectarians claimed an auctoritas secreta (Aug. c. Faust. xi. 2, VIII. p. 219) and which they carefully guarded from publication after the manner of their Jewish prototypes the Essenes (see above, p. 89 sq.): comp. Iren. i. 20. 1 ἀμύθητον πλῆθος ἀποκρύφων καὶ νόθων γραφῶν, Clem. Alex. Strom. i. 15 (p. 357) βίβλους ἀποκρύφους τὰν-δρὸς τοῦδε οἱ τὴν Προδίκου μετίοντες αἴρεσιν αὐχοῦσι κεκτήσθαι, ib. iii. 4 (p. 524) ἐρρὺς δὲ αὐτοῖς τὰ δόγμα ἔκ τινος ἀποκρύφου. See also the application of the text Prov. ix. 17 ἄρτων κρυφίων ἡδέως ἄψασθε to these heretics in Strom. i. 19 (p. 375). Thus the word apocrypha in the first instance was an honourable appellation applied by the heretics themselves to their esoteric doctrine and their secret books; but owing to the general character of these works the term, as adopted by orthodox writers, got to signify ‘false,’ ‘spurious.’ The early fathers never apply it, as it is now applied, to deutero-canonical writings, but confine it to supposititious and heretical works: see Smith’s Dictionary of the Bible s. v. In the text St Paul uses it καταχρηστικῶς, as he uses μυστήριον. ‘All the richest treasures of that secret wisdom,’ he would say, ‘on which you lay so much stress, are buried in Christ, and being buried there are accessible to all alike who seek Him.’ But, while the term ἀπό-κρυφος is adopted because it was used to designate the secret doctrine and writings of the heretics, it is also entirely in keeping with the metaphor of the ’treasure’; e.g. Is. xlv. 3 δώσω σοι θησαυροὺς σκοτεινοὺς ἀποκρύφους, 1 Macc. i. 23 ἔλαβε τοὺς θησαυροὺς τοὺς ἀποκρύφους, Dan. xi. 43 ἐν τοῖς

Colossians 2:5

λέγω, ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ· εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ἀποκρύφοις τοῦ χρυσοῦ καὶ τοῦ ἀργύρου: comp. Matt. xiii. 44.

The stress thus laid on ἀπόκρυφοι will explain its position. It is not connected with εἰσίν, but must be

taken apart as a secondary predicate: comp. ver. 10 ἐστὲ ἐν αὐτῷ πεπληρωμένοι, iii. 1 οὗ ὁ Χριστὸς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος, James i. 17 πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον κ.τ.λ.

4-7. ‘I do not say this without a purpose. I wish to warn you against any one who would lead you astray by specious argument and persuasive rhetoric. For I am not an indifferent spectator of your doings. Although I am absent from you in my flesh, yet I am present with you in my spirit. I rejoice to behold the orderly array and the solid phalanx which your faith towards Christ presents against the assaults of the foe. I entreat you therefore not to abandon the Christ, as you learnt from Epaphras to know Him, even Jesus the Lord, but to walk still in Him as heretofore. I would have you firmly rooted once for all in Him. I desire to see you built up higher in Him day by day, to see you growing ever stronger and stronger through your faith, while you remain true to the lessons taught you of old, so that you may abound in it, and thus abounding may pour forth your hearts in gratitude to God the giver of all.’ 4. τοῦτο λέγω κ.τ.λ.] ‘I say all this to you, lest you should be led astray by those false teachers who speak of another knowledge, of other mysteries.’ In other connexions τοῦτο λέγω will frequently refer to the words following (e.g. Gal. iii. 17, 1 Cor. i. 12); but with ἵνα it points to what has gone before, as in Joh. v. 34 ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.

The reference in τοῦτο λέγω extends over vv. 1-3, and involves two statements; (1) The declaration that all knowledge is comprehended in Christ, vv. 2, 3; (2) The expression of his own personal anxiety that they should remain stedfast in this conviction, vv. 1, 2. This last point explains the language which follows, εἰ γὰρ καὶ τῇ σαρκὶ κ.τ.λ.

παραλογίζηται] ’lead you astray by false reasoning,’ as in Daniel xiv. 7 μηδεὶς σε παραλογιζέσθω (LXX): comp. James i. 22, Ign. Magn. 3. It is not an uncommon word either in the LXX or in classical writers. The system against which St Paul here contends professed to be a φιλοσοφία (ver. 8) and had a λόγον σοφίας (ver. 23).

ἐν πιθανολογίᾳ] The words πιθανο-

λογεῖν (Arist. Eth. Nic. i. 1), πιθανολογία (Plat. Theat. 162 ε), πιθανολογικός (Epictet. i. 8. 7), occur occasionally in classical writers, but do not bear a bad sense, being most frequently opposed to ἀπόδειξις, as probable argument to strict mathematical demonstration. This contrast probably suggested St Paul’s language in 1 Cor. ii. 4 οὐκ ἐν πειθοῖς σοφίας λόγοῖς ἀλλ’ ἐν ἀποδείξει πνεύματος κ.τ.λ., and may possibly have been present to his mind here.

5. ἀλλὰ] Frequently introduces the apodosis after εἰ or εἰ καὶ in St Paul; e.g. Rom. vi. 5, 1 Cor. ix. 2, 2 Cor. iv. 16, v. 16, xi. 6, xiii. 4 (v. 1).

τῷ πνεύματι] ‘in my spirit,’ not

‘by the Spirit.’ We have here the common antithesis of flesh and spirit, or body and spirit: comp. 1 Cor. v. 3 ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι. St Paul elsewhere uses another antithesis, προσώπῳ and καρδίᾳ, to express this same thing; 1 Thess. ii. 17.

χαίρων καὶ βλέπων] ‘rejoicing and

beholding.’ This must not be regarded as a logical inversion. The contemplation of their orderly array, though it might have been first the cause,

Colossians 2:6

ὑμῖν εἰμί, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. ὡς οὖν παρελάβετε τὸν Χριστόν, Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περι-

was afterwards the consequence, of the Apostle’s rejoicing. He looked, because it gave him satisfaction to look.

τὴν τάξιν] ‘your orderly array,’ a military metaphor: comp. e.g. Xen. Anab. i. 2. 18 ἰδοῦσα τὴν λαμπρότητα καὶ τὴν τάξιν τοῦ στρατεύματος ἐθαύμασε, Plut. Vit. Pyrrh. 16 κατιδὼν τάξιν τε καὶ φυλακὰς καὶ κόσμον αὐτῶν καὶ τὸ σχῆμα τῆς στρατοπεδείας ἐθαύμασε. The enforced companionship of St Paul with the soldiers of the praetorian guard at this time (Phil. i. 13) might have suggested this image. At all events in the contemporary epistle (Ephes. vi. 14 sq.) we have an elaborate metaphor from the armour of a soldier.

τὸ στερέωμα] ‘solid front, close phalanx,’ a continuation of the metaphor: comp. 1 Macc. ix. 14 εἶδεν Ἰούδας ὅτι Βακχίδης καὶ τὸ στερέωμα τῆς παρεμβολῆς ἐν τοῖς δεξιοῖς. Somewhat similar are the expressions στερεοῦν τὸν πόλεμον 1 Macc. x. 50, κατὰ τὴν στερέωσιν τῆς μάχης Ecclus. xxviii. 10. For the connexion here compare 1 Pet. v. 9 ἀντίστητε στερεοὶ τῇ πίστει, Acts xvi. 5 ἐστερεοῦντο τῇ πίστει.

6. ὡς οὖν παρελάβετε κ.τ.λ.] i.c. ‘Let your conviction and conduct be in perfect accordance with the doctrines and precepts of the Gospel as it was taught to you.’ For this use of παρελάβετε ‘ye received from your teachers, were instructed in,’ comp. 1 Cor. xv. 1, 3, Gal. i. 9, Phil. iv. 9, 1 Thess. ii. 13, iv. 1, 2 Thess. iii. 6. The word παραλαμβάνειν implies either ’to receive as transmitted,’ or ’to receive for transmission’: see the note on Gal. i. 12. The ὡς of the protasis suggests a οὕτως in the apodosis, which in this case is unexpressed but must be understood. The meaning of ὡς παρελάβετε here is explained by the καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ in i. 7; see the note there, and comp. below, ver. 7 καθὼς ἐδιδάχθητε.

τὸν Χριστόν] ’the Christ,’ rather than ’the Gospel,’ because the central point in the Colossian heresy was the subversion of the true idea of the Christ.

Ἰησοῦν τὸν Κύριον] ’even Jesus the Lord,’ in whom the true conception of the Christ is realised: comp. Ephes. iv. 20, 21, ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν, εἶγε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, where the same idea is more directly expressed. The genuine doctrine of the Christ consists in (1) the recognition of the historical person Jesus, and (2) the acceptance of Him as the Lord. This doctrine was seriously endangered by the mystic theosophy of the false teachers. The same order which we have here occurs also in Ephes. iii. 11 ἐν τῷ Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν (the correct reading).

7. ἐρριζωμένοι] Two points may be noticed here; (1) The expressive change of tenses; ἐρριζωμένοι ‘firmly rooted’ once for all, ἐποικοδομούμενοι, βεβαιούμενοι, ‘built up and strengthened’ from hour to hour. (2) The rapid transition of metaphor, περιπατεῖτε, ἐρριζωμένοι, ἐποικοδομούμενοι, the path, the tree, the building: comp. Ephes. iii. 17 ἐρριζωμένοι καὶ τεθεμελιωμένοι. The metaphors of the plant and the building occur together in 1 Cor. iii. 9 Θεοῦ γεώργιον, Θεοῦ οἰκοδομή. The transition in this passage is made easier by the fact that ῥιζοῦν (Plut. Mor. 321 D), ἐκριζοῦν (Jer. i. 10, 1 Macc. v. 51), πρόρριζος (Jos. B. J. vii. 8. 7), etc., are not uncommonly used of cities and buildings.

Colossians 2:7

πατεῖτε, Ἔρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει, καθὼς ἐδιδάχθητε, περισσενοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ.

ἐποικοδομούμενοι] ‘being built up,’ as in 1 Cor. iii. 10—14. After this verb we might have expected ἐπ’ αὐτῷ or ἐπ’ αὐτὸν (1 Cor. iii. 12) rather than ἐν αὐτῷ; but in this and the companion epistle Christ is represented rather as the binding element than as the foundation of the building: e.g. Ephes. ii. 20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, ἐν ᾧ πᾶσα [ἡ] οἰκοδομὴ αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε. The ἐπὶ in ἐποικοδομεῖν does not necessarily refer to the original foundation, but may point to the continued progress of the building by successive layers, as e.g. [Aristot.] Rhet. ad Alex. 4 (p. 1426) ἐποικοδομούντα τὸ ἕτερον ὡς ἐπὶ τὸ ἕτερον αὔξειν. Hence ἐποικοδομεῖν is frequently used absolutely, ’to build up’ (e.g. Jude 20, Polyb. iii. 27. 4), as here. The repetition of ἐν αὐτῷ emphasizes the main idea of the passage, and indeed of the whole epistle.

τῇ πίστει] ‘by your faith,’ the dative of the instrument; comp. Heb. xiii. 9 καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν. Faith is, as it were, the cement of the building: comp. Clem. Rom. 22 ταῦτα πάντα βεβαιοὶ ἡ ἐν Χριστῷ πίστις.

καθὼς ἐδιδάχθητε] i. e. ‘remaining true to the lessons which you received from Epaphras, and not led astray by any later pretenders’; comp. i. 6, 7 ἐν ἀληθείᾳ, καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ.

ἐν αὐτῇ κ.τ.λ.] The same ending occurs in iv. 2. Thanksgiving is the end of all human conduct, whether exhibited in words or in works. For the stress laid on thanksgiving in St Paul’s epistles generally, see the note on Phil. iv. 6. The words εὐχάριστος, εὐχαριστεῖν, εὐχαριστία, occur in St Paul’s writings alone of the Apostolic epistles. In this epistle especially the duty of thanksgiving assumes a peculiar prominence by being made a refrain, as here and in iii. 15, 17, iv. 2: see also i. 12.

8—15. ‘Be on your guard; do not suffer yourselves to fall a prey to certain persons who would lead you captive by a hollow and deceitful system, which they call philosophy. They substitute the traditions of men for the truth of God. They enforce an elementary discipline of mundane ordinances fit only for children. Theirs is not the Gospel of Christ. In Christ the entire fulness of the Godhead abides for ever, having united itself with man by taking a human body. And so in Him—not in any inferior mediators—ye have your life, your being, for ye are filled from His fulness. He, I say, is the Head over all spiritual beings—call them principalities or powers or what you will. In Him too ye have the true circumcision—the circumcision which is not made with hands but wrought by the Spirit—the circumcision which divests not of a part only but of the whole carnal body—the circumcision which is not of Moses but of Christ. This circumcision ye have, because ye were buried with Christ to your old selves beneath the baptismal waters, and were raised with Him from those same waters to a new and regenerate life, through your faith in the powerful working of God who raised Him from the dead. Yes, you—you Gentiles who before were dead, when ye walked in your transgressions and in the uncircumcision of your unchastened carnal heathen heart—even you did

COL.

Colossians 2:8

8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ

8. μή τις ἔσται ὑμᾶς.

God quicken into life together with Christ; then and there freely forgiving all of us—Jews and Gentiles alike—all our transgressions; then and there cancelling the bond which stood valid against us (for it bore our own signature), the bond which engaged us to fulfil all the law of ordinances, which was our stern pitiless tyrant. Aye, this very bond hath Christ put out of sight for ever, nailing it to His cross and rending it with His body and killing it in His death. Taking upon Him our human nature, He stripped off and cast aside all the powers of evil which clung to it like a poisonous garment. As a mighty conqueror He displayed these His fallen enemies to an astonished world, leading them in triumph on His cross.’

8. Βλέπετε κ.τ.λ.] The form of the sentence is a measure of the imminence of the peril. The usual construction with βλέπειν μή is a conjunctive; e.g. in Luke xxi. 8 βλέπετε μή πλανηθῆτε. Here the substitution of an indicative shows that the danger is real; comp. Heb. iii. 12 βλέπετε μήποτε ἔσται ἐν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας. For an example of μή with a future indicative see Mark xiv. 2 μήποτε ἔσται θόρυβος; and comp. Winer § lvi. p. 631 sq.

τις] This indefinite τις is frequently used by St Paul, when speaking of opponents whom he knows well enough but does not care to name: see the note on Gal. i. 7. Comp. Ign. Smyrn. 5 ὃν τινες ἀγνοοῦντες ἀρνοῦνται…τὰ δὲ ὀνόματα αἰτῶν, ὄντα ἄπιστα, οὐκ ἔδοξέ μοι ἐγγράψαι.

συλαγωγῶν, ‘makes you his prey, carries you off body and soul.’ The word appears not to occur before St Paul, nor after him, independently of this passage, till a late date: e.g. Heliod. Acth. x. 35 οὔτως ἐστιν ὁ τὴν ἐμὴν θυγατέρα συλαγωγήσας. In Tatian ad Graec. 22 ὑμεῖς δὲ ὑπὸ τούτων συλαγωγεῖσθε it seems to be a reminiscence of St Paul. Its full and proper meaning, as appears from the passages quoted, is not ’to despoil,’ but ’to carry off as spoil,’ in accordance with the analogous compounds, δουλαγωγεῖν, σκευαγωγεῖν. So too the closely allied word λαφυραγωγεῖν in Plut. Mor. p. 5 πόλεμος γὰρ οὐ λαφυραγωγεῖ ἀρετήν, Vit. Galb. 5 τὰ μὲν Γαλατῶν, ὅταν ὑποχείριοι γένονται, λαφυραγωγήσεσθαι. The Colossians had been rescued from the bondage of darkness; they had been transferred to the kingdom of light; they had been settled there as free citizens (i. 12, 13); and now there was danger that they should fall into a state worse than their former slavery, that they should be carried off as so much booty. Comp. 2 Tim. iii. 6 αἰχμαλωτίζοντες γυναικάρια.

For the construction ἔσται ὁ συλαγωγῶν see the notes on Gal. i. 7, iii. 21. The former passage is a close parallel to the words here, εἰ μή τινες εἰσιν οἱ ταράσσοντες ὑμᾶς κ.τ.λ. The expression ὁ συλαγωγῶν gives a directness and individuality to the reference, which would have been wanting to the more natural construction ὃς συλαγωγήσει.

διὰ τῆς φιλοσοφίας κ.τ.λ.] ’through his philosophy which is an empty deceit.’ The absence of both preposition and article in the second clause shows that κενῆς ἀπάτης describes and qualifies φιλοσοφίας. Clement therefore (Strom. vi. 8, p. 771) had a right to contend that St Paul does not here condemn ‘philosophy’ absolutely. The φιλοσοφία καὶ κενὴ ἀπάτη of this passage corresponds to the ψευδώνυμος γνῶσις of 1 Tim. vi. 20.

But though ‘philosophy’ is not condemned, it is disparaged by the connexion in which it is placed. St. Chrysostom’s comment is not altogether wrong, ἐπειδὴ δοκεῖ σεμνὸν εἶναι τὸ

τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παρά-

τῆς φιλοσοφίας, προσέθηκε καὶ κενῆς ἀπάτης. The term was doubtless used by the false teachers themselves to describe their system. Though essentially Greek as a name and as an idea, it had found its way into Jewish circles. Philo speaks of the Hebrew religion and Mosaic law as ἡ πάτριος φιλοσοφία (Leg. ad Gai. 23, II. p. 568, de Somn. ii. 18, I. p. 675) or ἡ Ἰουδαϊκὴ φιλοσοφία (Leg. ad Gai. 33, II. p. 582) or ἡ κατὰ Μωϋσῆν φιλοσοφία (de Mut. Nom. 39, I. p. 612). The system of the Essenes, the probable progenitors of the false teachers at Colosse, he describes as ἡ δίχα περιεργείας Ἑλληνικῶν ὀνομάτων φιλοσοφία (Omn. prob. lib. 13, II. p. 459). So too Josephus speaks of the three Jewish sects as τρεῖς φιλοσοφίαι (Ant. xviii. 1. 2, comp. B. J. ii. 8. 2). It should be remembered also, that in this later age, owing to Roman influence, the term was used to describe practical not less than speculative systems, so that it would cover the ascetic life as well as the mystic theosophy of these Colossian heretics. Hence the Apostle is here flinging back at these false teachers a favourite term of their own, ’their vaunted philosophy, which is hollow and misleading.’

The word indeed could claim a truly noble origin; for it is said to have arisen out of the humility of Pythagoras, who called himself ‘a lover of wisdom,’ μηδένᾳ γὰρ εἶναι σοφὸν ἄνθρωπον ἀλλ’ ἢ Θεόν (Diog. Laert. Procem. § 12; comp. Cic. Tusc. v. 3). In such a sense the term would entirely accord with the spirit and teaching of St Paul; for it bore testimony to the insufficiency of the human intellect and the need of a revelation. But in his age it had come to be associated generally with the idea of subtle dialectics and profitless speculation; while in this particular instance it was combined with a mystic cosmogony and angelology which contributed a fresh element of danger. As contrasted with the power and fulness and certainty of revelation, all such philosophy was ‘foolishness’ (1 Cor. i. 20). It is worth observing that this word, which to the Greeks denoted the highest effort of the intellect, occurs here alone in St Paul, just as he uses ἀρετή, which was their term to express the highest moral excellence, in a single passage only (Phil. iv. 8; see the note there). The reason is much the same in both cases. The Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or of practice, which it had introduced.

On the attitude of the fathers towards philosophy, while philosophy was a living thing, see Smith’s Dictionary of the Bible s.v. Clement, who was followed in the main by the earlier Alexandrine fathers, regards Greek philosophy not only as a preliminary training (προπαιδεία) for the Gospel, but even as in some sense a covenant (διαθήκη) given by God to the Greeks (Strom. i. 5, p. 331, vi. 5, p. 761, ib. § 8, p. 771 sq.). Others, who were the great majority and of whom Tertullian may be taken as an extreme type, set their faces directly against it, seeing in it only the parent of all heretical teaching: e. g. de Anim. 2, 3, Apol. 46, 47. In the first passage, referring to this text, he says, ‘Ab apostolo jam tunc philosophia concussio veritatis providebatur’; in the second he asks, ‘Quid simile philosophus et Christianus?’ St Paul’s speech at Athens, on the only occasion when he is known to have been brought into direct personal contact with Greek philosophers (Acts xvii. 18), shows that his sympathies would have been at least as much with Clement’s representations as with Tertullian’s.

κατὰ κ.τ.λ.] The false teaching is described (1) As regards its source—

12—2

δοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου,

’the tradition of men’; (2) As regards its subject matter—’the rudiments of the world.’ τὴν παράδοσιν κ.τ.λ.] Other systems, as for instance the ceremonial mishna of the Pharisees, might fitly be described in this way (Matt. xv. 2 sq., Mark vii. 3 sq.): but such a description was peculiarly appropriate to a mystic theosophy like this of the Colossian false teachers. The teaching might be oral or written, but it was essentially esoteric, essentially traditional. It could not appeal to sacred books which had been before all the world for centuries. The Essenes, the immediate spiritual progenitors of these Colossian heretics, distinctly claimed to possess such a source of knowledge, which they carefully guarded from divulgence; B. J. ii. 8. 7 συντηρήσειν ὁμοίως τὰ τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα (see above pp. 89, 90 sq., 95). The various Gnostic sects, their direct or collateral spiritual descendants, almost without exception traced their doctrines to a similar source: e.g. Hippol. Haer. v. 7 ἀ φησὶ παραδεδωκέναι Μαριάμνη τὸν Ἰάκωβον τοῦ Κυρίου τὸν ἀδελφόν, vii. 20 φασὶν εἰρηκέναι Ματθίαν αὐτοῖς λόγους ἀποκρύφους οὓς ἤκουσε παρὰ τοῦ σωτῆρος, Clem. Alex. Strom. vii. 17 (p. 898) καθάπερ ὁ Βασιλείδης, κἂν Γλαυκίαν ἐπιγράφηται διδάσκαλον, ὡς αὐχοῦσιν αὐτοί, τὸν Πέτρου ἑρμηνέα ὡσαύτως δὲ καὶ Οὐαλετίνιον Θεοδᾶ διακηκοέναι φέρουσιν, γνώριμος δὲ οὗτος ἐγεγόνοι Παῖλου. So too a later mystic theology of the Jews, which had many atinities with the teaching of the Christianized Essenes at Colosse, was self-designated Kabbala or ’tradition,’ professing to have been handed down orally from the patriarchs. See the note on ἀπόκρυφοι, ii. 3.

τὰ στοιχεῖα] ’the rudiments, the elementary teaching’; comp. ver. 20. The same phrase occurs again Gal. iv.

3 (comp. ver. 9). As στοιχεῖα signifies primarily ’the letters of the alphabet,’ so as a secondary meaning it denotes ‘rudimentary instruction.’ Accordingly it is correctly interpreted by Clement Strom. vi. 8 (p. 771) Παῦλος … οὐκ ἔτι παλινδρομεῖν ἀξιοί ἐπὶ τὴν Ἑλληνικὴν φιλοσοφίαν, στοιχεῖα τοῦ κόσμου ταύτην ἀλληγορῶν, στοιχειωτικὴν τινα οὖσαν (i.e. elementary) καὶ προπαιδείαν τῆς ἀληθείας (comp. ib. vi. 15, p. 799), and by Tertullian adv. Marc. v. 19 ‘secundum elementa mundi, non secundum caelum et terram dicens, sed secundum litteras seculares.’ A large number of the fathers however explained the expression to refer to the heavenly bodies (called στοιχεῖα), as marking the seasons, so that the observance of ‘festivals and newmoons and sabbaths’ was a sort of bondage to them. It would appear from Tertullian’s language that Marcion also had so interpreted the words. On this false interpretation see the note on Gal. iv. 3. It is quite out of place here: for (1) The context suggests some mode of instruction, e.g. τὴν παράδοσιν τῶν ἀνθρώπων here, and δογματίζεσθε in ver. 20; (2) The keeping of days and seasons is quite subordinate to other external observances. The rite of circumcision (ver. 11), and the distinction of meats (ver. 21), respectively, are placed in close and immediate connexion with τὰ στοιχεῖα τοῦ κόσμου in the two places where it occurs, whereas the observance of days and seasons (ver. 16) stands apart from either.

τοῦ κόσμου] ‘of the world,’ that is, ‘belonging to the sphere of material and external things.’ See the notes on Gal. iv. 3, vi. 14.

‘In Christ,’ so the Apostle seems to say, ‘you have attained the liberty and the intelligence of manhood; do not submit yourselves again to a rudimentary discipline fit only for children (τὰ στοιχεῖα). In Christ you

Colossians 2:9-10

καὶ οὐ κατὰ Χριστόν· ⁹ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, ¹⁰καὶ ἐστὲ ἐν αὐτῷ

have been exalted into the sphere of the Spirit: do not plunge yourselves again into the atmosphere of material and sensuous things (τοῦ κόσμου).’ οὐ κατὰ Χριστόν] ’not after Christ.’ This expression is wide in itself, and should be interpreted so as to supply the negative to both the preceding clauses; ‘Christ is neither the author nor the substance of their teaching: not the author, for they listen to human traditions (κατὰ τὴν παράδοσιν τῶν ἀνθρώπων); not the substance, for they replace Him by formal ordinances (κατὰ τὰ στοιχεῖα τοῦ κόσμου) and by angelic mediators.’

9 sq. In explaining the true doctrine which is ‘after Christ,’ St Paul condemns the two false principles, which lay at the root of this heretical teaching; (1) The theological error of substituting inferior and created beings, angelic mediators, for the divine Head Himself (vv. 9, 10); and (2) The practical error of insisting upon ritual and ascetic observances as the foundation of their moral teaching (vv. 11—14). Their theological speculations and their ethical code alike were at fault. On the intimate connexion between these two errors, as springing out of a common root, the Gnostic dualism of these false teachers, see the introduction, pp. 33 sq., 79, 87, 114 sq.

ὅτι κ.τ.λ.] The Apostle justifies the foregoing charge that this doctrine was not κατὰ Χριστόν; ‘In Christ dwells the whole pleroma, the entire fulness of the Godhead, whereas they represent it to you as dispersed among several spiritual agencies. Christ is the one fountain-head of all spiritual life, whereas they teach you to seek it in communion with inferior creatures.’ The same truths have been stated before (i. 14 sq.) more generally, and they are now restated, with direct and immediate reference to the heretical teaching.

κατοικεῖ] ‘has its fixed abode.’ On the force of this compound in relation to the false teaching, see the note on i. 19.

πᾶν τὸ πλήρωμα] ‘all the plenitude,’ ’the totality of the divine powers and attributes.’ On this theological term see i. 19, and the detached note at the end of the epistle.

τῆς θεότητος] ‘of the Godhead.’ ‘Non modo divinae virtutes, sed ipsa divina natura,’ writes Bengel. For the difference between θεότης ‘deitas,’ the essence, and θειότης ‘dirinitas,’ the quality, see Trench N. T. Syn. § ii. p. 6. The different force of the two words may be seen by a comparison of two passages in Plutarch, Mor. p. 857 A πᾶσιν Αἰγυπτίοις θειότητα πολλὴν καὶ δικαιοσύνην μαρτυρήσας (where it means a divine inspiration or faculty, and where no one would have used θεότητα), and Mor. 415 C ἐκ δὲ ἡρώων εἰς δαίμονας αἱ βελτίονες ψυχαὶ τὴν μεταβολὴν λαμβάνουσιν, ἐκ δὲ δαιμόνων ὀλίγαι μὲν ἔτι χρόνῳ πολλῷ δι’ ἀρετῆς καθαρθεῖσαι παντάπασι θεότητος μετέσχον (where θειότητος would be quite out of place, because all δαίμονες without exception were θεῖοι, though they only became θεοὶ in rare instances and after long probation and discipline). In the New Testament the one word occurs here alone, the other in Rom. i. 20 alone. So also τὸ θεῖον, a very favourite expression in Greek philosophy, is found once only, in Acts xvii. 29, where it is used with singular propriety; for the Apostle is there meeting the heathen philosophers on their own ground and arguing with them in their own language. Elsewhere he instinctively avoids a term which tends to obscure the idea of a personal God. In the Latin versions, owing to the poverty of

Colossians 2:10

πεπληρωμένοι, ὃς ἔστιν ἡ

the language, both θεότης and θειότης are translated by the same term divinitas; but this was felt to be inadequate, and the word deitas was coined at a later date to represent θεότης: August. de Cin. Dei vii. § 1, vii. p. 162 (quoted in Trench) ‘Hanc divinitatem vel, ut sic dixerim, deitatem: nam et hoc verbo uti jam nostros non piget, ut de Graeco expressius transferaut id quod illi θεότητα appellant etc.’ σωματικῶς | ‘bodily-wise,’ ‘corporely,’ i.e. ‘assuming a bodily form, becoming incarnate.’ This is an addition to the previous statement in i. 19 ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι. The indwelling of the pleroma refers to the Eternal Word, and not to the Incarnate Christ: but σωματικῶς is added to show that the Word, in whom the pleroma thus had its abode from all eternity, crowned His work by the Incarnation. Thus while the main statement κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος of St Paul corresponds to the opening sentence ὁ λόγος ἦν πρὸς τὸν Θεὸν καὶ Θεὸς ἦν ὁ λόγος of St John, the subsidiary adverb σωματικῶς of St Paul has its counterpart in the additional statement καὶ ὁ λόγος σὰρξ ἐγένετο of St John. All other meanings which have been assigned to σωματικῶς here, as ‘wholly’ (Hieron. in Is. xi. 1 sq., iv. p. 156, ’nequaquam per partes, ut in ceteris sanctis’), or ‘really’ (Aug. Epist. exlix, ii. p. 513 ‘Ideo corporaliter dixit, quia illi umbratiliter seducebant’), or ’essentially’ (Hilar. de Trin. viii. 54, ii. p. 252 ‘Dei ex Deo significat veritatem etc,’ Cyril. Alex. in Theodoret. Op. v. p. 34 τουτέστιν, οὐ σχετικῶς, Isid. Pelus. Ep. iv. 166 ἀντὶ τοῦ οὐσιωδῶς), are unsupported by usage. Nor again can the body be understood of anything else but Christ’s human body; as for instance of the created World (Theod. Mops. in Rab. Op. vi. p. 522) or of the Church (Anon. in Chrysost. ad loc.). According to these two last inter-

κεφαλὴ πάσης ἀρχῆς καὶ

pretations τὸ πλήρωμα τῆς θεότητος is taken to mean the Universe (‘universam naturam repletam ab eo’) and the Church (τὴν ἐκκλησίαν πεπληρωμένην ὑπὸ τῆς θεότητος αὐτοῦ, see Ephes. i. 23) respectively, because either of these may be said to reside in Him, as the source of its life, and to stand to Him in the relation of the body to the head (σωματικῶς). But these forced interpretations have nothing to recommend them.

St Paul’s language is carefully guarded. He does not say ἐν σώματι, for the Godhead cannot be confined to any limits of space; nor σωματοειδῶς, for this might suggest the unreality of Christ’s human body; but σωματικῶς, ‘in bodily wise,’ ‘with a bodily manifestation.’ The relation of σωματικῶς to the clause which it qualifies will vary with the circumstances, e.g. Plut. Mor. p. 424 Ἐ τὸ μέσον οὐ τοπικῶς ἀλλὰ σωματικῶς λέγεσθαι, i.e. ‘ratione corporis habita,’ Athan. Exp. Fid. 4 (i. p. 81) σωματικῶς εἰς τὸν Ἰησοῦν γέγραπται, i.e. ‘secundum corpus,’ Ptolem. in Epiphan. Haer. xxxiii. 5 κατὰ μὲν τὸ φαινόμενον καὶ σωματικῶς ἐκτελεῖσθαι ἀνηρίθη, Orig. c. Cels. ii. 69 ἀφανῆ γενέσθαι σωματικῶς, ib. vi. 68 καὶ σωματικῶς γε λαλούμενος, Macar. Magn. iii. 14 σωματικῶς χωρίζειν τῶν μαθητῶν.

10. καὶ ἐστὲ ἐν αὐτῷ] ‘and ye are in Him,’ where ἐστὲ should be separated from the following πεπληρωμένοι; comp. John xvii. 21, Acts xvii. 28. True life consists in union with Him, and not in dependence on any inferior being; comp. ver. 19 οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ κ.τ.λ.

πεπληρωμένοι] ‘being fulfilled,’ with a direct reference to the preceding πλήρωμα; ‘Your fulness comes from His fulness; His πλήρωμα is transfused into you by virtue of your incorporation in Him.’ So too John i. 16 ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, Ephes. iii. 19 ἵνα πλη-

Colossians 2:11

ἐξουσίας· “ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειρορωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ, iv. 13 εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, comp. Ign. Ephes. init. τῇ εὐλογημένῃ ἐν μεγίθει Θεοῦ πατρὸς πληρώματι. Hence also the

Church, as ideally regarded, is called the πλήρωμα of Christ, because all His graces and energies are communicated to her; Ephes. i. 23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.

ὅς] For the various reading ὅ see the detached note. It was perhaps a correction made on the false supposition that ἐν αὐτῷ referred to the πλήρωμα. At all events it must be regarded as an impossible reading; for the image would be altogether confused and lost, if the πλήρωμα were represented as the head. And again ἡ κεφαλὴ is persistently said elsewhere of Christ; i. 18, ii. 19, Ephes. i. 22, iv. 15, v. 23. Hilary de Trin. ix. 8 (II. p. 264) explains the ὅ as referring to the whole sentence τὸ εἶναι ἐν αὐτῷ πεπληρωμένους, but this also is an inconceivable sense. Again it has been suggested that ὅ ἐστιν (like τουτέστιν) may be taken as equivalent to scilicet (comp. Clem. Hom. viii. 22); but this would require τῇ κεφαλῇ, even if it were otherwise admissible here.

ἡ κεφαλὴ] The image expresses much more than the idea of sovereignty: the head is also the centre of vital force, the source of all energy and life; see the note on ver. 19.

πάσης ἀρχῆς κ.τ.λ.] ‘of every principality and power,’ and therefore of those angelic beings whom the false teachers adopted as mediators, thus transferring to the inferior members the allegiance due to the Head: comp. ver. 18 sq. For ἀρχῆς καὶ ἐξουσίας, see the note on i. 16.

11. The previous verses have dealt with the theological tenets of the false teachers. The Apostle now turns to their practical errors; ‘You do not need the circumcision of the flesh; for you have received the circumcision of the heart. The distinguishing features of this higher circumcision are threefold. (1) It is not external but inward, not made with hands but wrought by the Spirit. (2) It divests not of a part only of the flesh, but of the whole body of carnal affections. (3) It is the circumcision not of

Moses or of the patriarchs, but of Christ.’ Thus it is distinguished, as regards first its character, secondly its extent, and thirdly its author. περιετμήθητε] The moment at which this is conceived as taking place is defined by the other aorists, συνταφέντες, συνηγέρθητε, etc., as the time of their baptism, when they ‘put on Christ.’ ἀχειροποιήτῳ] i.e. ‘inmaterial,’ ‘spiritual,’ as Mark xiv. 58, 2 Cor. v. 1. So χειροποίητος, which is used in the N. T. of material temples and their furniture (Acts vii. 48, xvii. 24, Heb. ix. 11, 24, comp. Mark l. c.), and of the material circumcision (Ephes. ii. 11 τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου). In the LXX χειροποίητα occurs exclusively as a rendering of idols (אלילים, e.g. Lev. xxvi. 1, Is. ii. 18, etc.), false gods (אלהים, Is. xxi. 9, where perhaps they read (אלילים), or images (חכמים, Lev. xxvi. 30), except in one passage, Is. xvi. 12, where it is applied to an idol’s sanctuary. Owing to this association of the word the application which we find in the New Testament would sound much more depreciatory to Jewish ears than it does to our own; e.g. ἐν χειροποιήτοις κατοικεῖ in St Stephen’s speech, where the force is broken in the received text by the interpolation of ναοῖς. For illustrations of the typical significance of circumcision, as a symbol of purity, see the note on Phil. iii. 3. ἐν τῇ κ.τ.λ.] The words are chosen to express the completeness of the spiritual change. (1) It is not an ἔκδοσις nor an ἀπόδοσις, but an ἀπέκδοσις.

Colossians 2:12

ποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, ¹² συνταφέντες αὐτῷ ἐν The word ἀπέκδυσις is extremely rare, and no earlier instances of it are produced; see the note on ver. 15 ἀπεκδυσάμενος. (2) It is not a single member but the whole body, which is thus cast aside; see the next note. Thus the idea of completeness is brought out both in the energy of the action and in the extent of its operation, as in iii. 9 ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον.

τοῦ σώματος κ.τ.λ.] ’the whole body which consists of the flesh,’ i. e. ’the body with all its corrupt and carnal affections’; as iii. 5 νεκρώσατε οὖν τὰ μέλη. For illustrations of the

expression see Rom. vi. 6 ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, vii. 24 τοῦ σώματος τοῦ θανάτου τούτου, Phil. iii. 21 τὸ σῶμα τῆς ταπεινώσεως ἡμῶν.

Thus τὸ σῶμα τῆς σαρκός here means ’the fleshly body’ and not ’the entire mass of the flesh’; but the contrast between the whole and the part still remains. In i. 22 the same expression τὸ σῶμα τῆς σαρκός occurs, but with a different emphasis and meaning: see the note there.

The words τῶν ἁμαρτιῶν, inserted between τοῦ σώματος and τῆς σαρκός in the received text, are clearly a gloss, and must be omitted with the vast majority of ancient authorities.

12. Baptism is the grave of the old man, and the birth of the new. As he sinks beneath the baptismal waters, the believer buries there all his corrupt affections and past sins; as he emerges thence, he rises regenerate, quickened to new hopes and a new life. This it is, because it is not only the crowning act of his own faith but also the seal of God’s adoption and the earnest of God’s

Spirit. Thus baptism is an image of his participation both in the death and in the resurrection of Christ. See Apost. Const. iii. 17 ἡ κατάδυσις τὸ συναποθανεῖν, ἡ ἀνάδυσις τὸ συναναστῆναι. For this twofold image, as it presents itself to St Paul, see especially Rom. vi. 3 sq.

ἐν τῷ βαπτισμῷ] ‘in the act of

baptism.’ A distinction seems to be observed elsewhere in the New Testament between βάπτισμα ‘baptism’ properly so called, and βαπτισμὸς

’lustration’ or ‘washing’ of divers kinds, e. g. of vessels (Mark vii. 4, [8,] Heb. ix. 10). Even Heb. vi. 2 βαπτισμῶν διδαχῆς, which at first sight might seem to be an exception to this rule, is perhaps not really so (Bleek ad loc.). Here however, where the various readings βαπτισμῷ and βαπτίσμαι appear in competition, the preference ought probably to be given to βαπτισμῷ as being highly supported in itself and as the less usual word in this sense. There is no a priori reason why St Paul should not have used βαπτισμὸς with this meaning, for it is so found in Josephus Ant. xviii. 5. 2 βαπτισμῷ συνιέναι (of John the Baptist). Doubtless the form βάπτισμα was more appropriate to describe the one final and complete act of Christian baptism, and it very soon obtained exclusive possession of the ground in Greek; but in St Paul’s age the other form βαπτισμὸς may not yet have been banished. In the Latin Version baptisma and baptismus are used indiscriminately: and this is the case also with the Latin fathers. The substantive ‘baptism’ occurs so rarely in any sense in St Paul (only Rom. vi. 4, Eph. iv. 5, besides this passage), or indeed elsewhere in the N. T. of Christian baptism (only in 1 Pet. iii. 21), that we have not sufficient data for a sound induction. So far as the two words have any inherent difference of meaning, βαπτισμὸς donotes rather the act in process and βάπτισμα the result.

τῷ βαπτισμῷ, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ [τῶν] # 12. τῷ βαπτίσματι.

ἐν ᾧ] i.e. βαπτισμῷ. Others would understand Χριστῷ for the sake of the parallelism with ver. 11 ἐν ᾧ καὶ…ἐν ᾧ καὶ. But this parallelism is not suggested by the sense: while on the other hand there is obviously a very close connexion between συνταφέντες and συνηγέρθητε as the two complementary aspects of baptism;

comp. Rom. vi. 4 sq. συνετάφημεν

αὐτῷ διὰ τοῦ βαπτίσματος ἵνα ὥσπερ ἡγέρθη Χριστὸς…οὕτως καὶ ἡμεῖς…εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα, 2 Tim. ii. 11 eἰ γὰρ συναπεθάνομεν, καὶ συνζή-

σομεν. In fact the idea of Χριστῷ must be reserved for συνηγέρθητε where it is wanted, ‘ye were raised together with Him.’

διὰ τῆς πίστεως κ.τ.λ.] ’through

your faith in the operation,’ ἐνεργείας being the objective genitive. So St Chrysostom, πίστεως ὅλον ἐστίν’ ἐπιστεύσατε ὅτι δύναται ὁ Θεὸς ἐγείραι, καὶ οὕτως ἠγέρθητε. Only by a belief in the resurrection are the benefits of the resurrection obtained, because only so are its moral effects produced. Hence St Paul prays that he may

‘know the power of Christ’s resurrection’ (Phil. iii. 10). Hence too he makes this the cardinal article in the Christian’s creed, ‘If thou…believest in thy heart that God raised Him from the dead, thou shalt be saved’ (Rom. x. 9). For the influence of

Christ’s resurrection on the moral and spiritual being, see the note on Phil. i.e. Others take τῆς ἐνεργείας as the subjective genitive, ‘faith which comes from the operation etc.,’ arguing from a mistaken interpretation of the parallel passage Ephes. i. 19 (where κατὰ τὴν ἐνέργειαν should be connected, not with τοὺς πιστεύοντας, but with τί τὸ ὑπερβάλλον μέγεθος κ.τ.λ.). The former explanation however yields a better sense, and the genitive after πίστις far more commonly describes the object than the source of the faith, e.g. Rom. iii. 22, 26, Gal. iii. 22, Ephes. iii. 12, Phil. i. 27, iii. 9, 2 Thess. ii. 13. 13. In the sentence which follows it seems necessary to assume a change of subject. There can be little doubt that ὁ Θεὸς is the nominative to συνεζωοποίησεν: for (1) The parallel passage Ephes. ii. 4, 5 directly suggests this. (2) This is uniformly St Paul’s mode of speaking elsewhere. It is always God who ἐγείρει, συνεγείρει, ζωοποιεῖ, συνζωοποιεῖ, etc., with or in or through Christ. (3) Though it might be possible to assign σὺν αὐτῷ to the subject of συνεζωοποίησεν (see the note on i. 20), yet a reference to some other person is more natural. These reasons seem to decide the subject of συνεζωοποίησεν. But at the same time it appears quite impossible to continue the same subject, ὁ Θεός, to the end of the sentence. No grammatical meaning can be assigned to ἀπεκδυσάμενος, by which it could be understood of God the Father. We must suppose therefore that a new subject, ὁ Χριστὸς, is introduced meanwhile, either with ἤρκεν or with ἀπεκδυσάμενος itself; and of the two the former seems the easier point of transition. For a similar instance of abrupt transition, which is the more natural owing to the intimate connexion of the work of the Son with the work of the Father, see e.g. i. 17 sq.

καὶ ὑμᾶς] i.e. ‘you Gentiles.’ This will appear from a study of the parallel passages iii. 7, 8, Ephes. i. 13, ii. 1 sq., 11, 13, 17, 22, iii. 2, iv. 17; see the notes on Ephes. i. 13, and on τῇ ἀκροβυστίᾳ just below.

Colossians 2:13

νεκρῶν· ¹³καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεξωοποίησεν τοῖς παραπτώμασιν κ.τ.λ.] ‘by reason of your transgressions etc.’ The παραπτώματα are the actual definite transgressions, while the ἀκροβυστία τῆς σαρκὸς is the impure carnal disposition which prompts to them. For the dative comp. Ephes. ii. 1, 5, where the same expression occurs; see Winer

Gramm. § xxxi. p. 270. On the other hand in Rom. vi. 11 νεκροὺς μὲν τῇ ἀμορτίᾳ, ζῶντας δὲ τῷ Θεῷ, the dative has a wholly different meaning, as the context shows. The ἐν of the received text, though highly supported, is doubtless an interpolation for the sake of grammatical clearness.

τῇ ἀκροβυστίᾳ κ.τ.λ.] The external fact is here mentioned, not for its own sake but for its symbolical meaning. The outward uncircumcision of the

Gentiles is a type of their unchastened carnal mind. In other words, though the literal meaning is not excluded, the spiritual reference is most prominent, as appears from ver. 11 ἐν τῇ ἀπέκδύσει τοῦ σώματος. Hence Theodore’s comment, ἀκροβυστίαν (ἐκάλεσεν) τὸ περικεῖσθαι ἔτι τὴν θνητότητα. At the same time the choice of the expression shows that the Colossian converts addressed by St Paul were mainly Gentiles.

συνεξωοποίησεν] It has been ques-

tioned whether the life here spoken of should be understood in a spiritual sense of the regeneration of the moral being, or in a literal sense of the future life of immortality regarded as conferred on the Christian potentially now, though only to be realised hereafter. ‘But is not such an issue altogether superfluous? Is there any reason to think that St Paul would have separated these two ideas of life? To him the future glorified life is only the continuation of the present moral and spiritual life. The two are the same in essence, however the accidents may differ. Moral and spiritual regeneration is salvation, is life.

ὑμᾶς] The pronoun is repeated for the sake of emphasis. The omission in some good copies is doubly explained; (1) By the desire to simplify the grammar; (2) By the wish to relieve the awkwardness of the close proximity between ὑμᾶς and ἡμῖν. This latter consideration has led a few good authorities to substitute ἡμᾶς for ὑμᾶς, and others to substitute ὑμῖν for ἡμῖν. For instances of these emphatic repetitions in St Paul see the note on i. 20 δι’ αὐτοῦ.

σὺν αὐτῷ] ‘with Christ,’ as in Ephes. ii. 5 συνεξωοποίησεν τῷ Χριστῷ. On the inadmissibility of the reading αὐτῷ see the note on εἰς αὐτὸν i. 20.

χαρισάμενος] ‘having forgiven,’ as in Luke vii. 42 sq., 2 Cor. ii. 7, 10, xii. 13, Ephes. iv. 32; see also the note on iii. 13 below. The idea of sin as a debt incurred to God (Matt. vi. 12 τὰ ὀφειλήματα ἡμῶν, comp. Luke xi. 4) underlies this expression, as it does also the commoner term for pardon, ἄφεσις ‘remission.’ The image is carried out in the cancelled bond, ver. 14.

ἡμῖν] The person is changed; ’not to you Gentiles only, but to us all alike.’ St Paul is eager to claim his share in the transgression, that he may claim it also in the forgiveness. For other examples of the change from the second to the first person, see i. 10-13, iii. 3, 4, Ephes. ii. 2, 3, 13, 14, iv. 31, 32, v. 2 (the correct reading), 1 Thess. v. 5, where the motive of the change is similar. See also Gal. iii. 25, 26, iv. 5, 6, where there is the converse transition.

14. ἐξαλείψας] ‘having cancelled.’ The word ἐξαλείφειν, like διαγράφειν, signifying ’to blot out, to erase,’ is commonly opposed to ἐγγράφειν ’to enter a name, etc.’; e.g. Arist. Pax

Colossians 2:14

ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, ¹⁴ἐξαλείψας τὸ καθ’ ἡμῶν χειρόγραφον τοῖς

1181, Lysias c. Nicom. p. 183, Plato Resp. vi. p. 501 B. More especially is it so used in reference to an item in an account, e.g. Demostli. c. Aristog. i. p. 791 ἐγγράφονται πάντες οἱ ὀφλισκάνοντες…ἐξαλήλιπται τὸ ὄφλημα.

τὸ καθ’ ἡμῶν κ.τ.λ.] ’the bond standing against us.’ The word χειρόγραφον, which means properly an autograph of any kind, is used almost exclusively for a note of hand, a bond or obligation, as having the ‘sign-manual’ of the debtor or contractor: e.g. Tobit v. 3 (comp. ix. 5) ἔδωκεν αὐτῷ τὸ χειρόγραφον, Plut. Mor. p. 829 Ἀ τῶν χειρογράφων καὶ συμβολαίων. It is more common in Latin than in Greek, e.g. Cic. Fam. vii. 18 ‘Misi cautionem chirographi mei,’ Juv. Sat. xvi. 41 ‘Debitor aut sumptos pergit non reddero nummos, Vana supervacui dicens chirographa ligni’ (comp. xiii. 137). Hence chirographum, chirographarius, are frequent terms in the Roman lawbooks; see Heumann-Hesse Handlexicon zu den Quellen des römischen Rechts s.v. p. 74.

In the case before us the Jewish people might be said to have signed the contract when they bound themselves by a curse to observe all the enactments of the law (Deut. xxvii. 14-26; comp. Exod. xxiv. 3); and the primary reference would be to them. But ἡμῖν, ἡμῶν, seem to include Gentiles as well as Jews, so that a wider reference must be given to the expression. The δόγματα therefore, though referring primarily to the Mosaic ordinances, will include all forms of positive decrees in which moral or social principles are embodied or religious duties defined; and the ‘bond’ is the moral assent of the conscience, which (as it were) signs and seals the obligation. The Gentiles, though ’not having a law, are a law to themselves,’ οἵτινες ἐνδείκνυνται

τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως, Rom. ii. 14, 15. See the notes on Gal. ii. 19, iv. 11. Comp. Orig. Hom. in Gen. xiii. 4 (II. p. 96).

τοῖς δόγμασιν] ‘consisting in ordinances’: comp. Ephes. ii. 15 τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν. The word δόγμα is here used in its proper sense of a ‘decree,’ ‘ordinance,’ corresponding to δογματίζεσθε below, ver. 20. This is its only sense in the N. T.; e.g. Luke ii. 1, Acts xvii. 7, of the emperor’s decrees; Acts xvi. 4 of the Apostolic ordinances. Here it refers especially to the Mosaic law, as in Joseph. Ant. xv. 5. 3 τὰ κάλλιστα τῶν δογμάτων καὶ τὰ ὀσιώτατα τῶν ἐν τοῖς νόμοις, Philo Leg. All. i. 16 (I. p. 54) διατήρησις τῶν ἁγίων δογμάτων, 3 Macc. i. 3 τῶν πατρίων δογμάτων. Comp. Iren. Fragm. 38 (p. 855 Stieren) where, immediately after a reference to our text, τοῖς τῶν Ἰουδαίων δόγμασι προσέρχεσθαι is opposed to πνευματικῶς λειτουργεῖν. In the parallel passage, Ephes. ii. 15, this is the exclusive reference; but here (for reasons explained in the last note) it seems best to give the term a secondary and more extensive application.

The dative is perhaps best explained as governed by the idea of γεγραμμένον involved in χειρόγραφον (comp. Plat. Ep. vii. p. 243 Ἀ τὰ γεγραμμίνα τύποις); as in 1 Tim. ii. 6 τὸ μαρτύριον καιροῖς ἰδίοις, where καιροῖς depends on an implied μεμαρτυρημένον. Otherwise it is taken as closely connected with καθ’ ἡμῶν, ’the bond which was in force against us by reason of the ordinances’: see Winer § xxxi. p. 273, A. Buttmann p. 80. Possibly an ἐν has dropped out of the text before τοῖς δόγμασιν, owing to the similar ending χειρογράφονεν (comp. Ephes. ii. 15); but, if so, the omission must

δόγμασιν, ὁ ἦν ὑπεναντίον ἡμῖν· καὶ αὐτὸ ἦρκεν ἐκ

date from the earliest age, since no existing authorities exhibit any traces of such a reading; see the note on ver. 18 ἀ ἑόρακεν, and comp. Phil. ii. 1 εἴ τις σπλάγχνα.

A wholly different interpretation however prevails universally among Greek commentators both here and in Ephes. ii. 15. They take τοῖς δόγμασιν, ἐν δόγμασιν, to mean the ‘doctrines or precepts of the Gospel,’ and so to describe the instrument by which the abrogation of the law was effected. So Chrysostom, Severianus, Theodore of Mopsuestia, and Theodoret, followed by the later commentators Ecumenius and Theophylact. Strangely enough they do not allude to the correct interpretation; nor (with the exception of the passage ascribed to Irenæus which is quoted above) have I found any distinct traces of it in any Greek father. The grammatical difficulty would be taken to favour this interpretation, which moreover was characteristic of the age when the battle of creeds was fought. But it has been universally abandoned by modern interpreters, as plainly inappropriate to the context and also as severing the substantive δόγμα here from the verb δογματίζειν in ver. 20. The Latin fathers, who had either decretis or sententiis in their version, were saved from this false interpretation; e.g. Hilar. de Trin. i. 12 (II. p. 10), ix. 10 (II. p. 265 sq.), Ambros. Apol. Dar. 13 (I. p. 698), de Fid. iii. 2 (II. p. 499), August. de Pecc. Mer. i. 47 (x. p. 26): though they very commonly took τοῖς δόγμασιν, ἐν δόγμασιν, to refer to the decree of condemnation. Jerome however on Ephes. ii. 15 (VII. p. 581) follows the Greeks. The later Christian sense of δόγμα, meaning ‘doctrine,’ came from its secondary classical use, where it was applied to the authoritative and categorical ‘sentences’ of the philosophers: comp. Just. Mart. Apol. i. 7 (p. 56 D) οἱ ἐν

Ἕλλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς τῷ ἑνὶ ὀνόματι φιλοσοφίας προσαγορεύονται, καίπερ τῶν δογμάτων ἐναντίων ὄντων, Cic. Acad. ii. 9 ‘de suis decretis quae philosophi vocant δόγματα,’ Senec. Epist. xcv. 10 ‘Nulla ars contemplativa sine decretis suis est, quae Graeci vocant dogmata, nobis vel decreta licet adpellare vel scita vel placita.’ See the indices to Plutarch, Epictetus, etc., for illustrations of the use of the term. There is an approach towards the ecclesiastical meaning in Ignat. Magn. 13 βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ Κυρίου καὶ τῶν ἀποστόλων, Barnab. § 1 τρία οὖν δόγματά ἐστιν Κυρίου (comp. § 9, 10).

ὁ ἦν κ.τ.λ.] ‘which was directly opposed to us.’ The former expression, τὸ καθ’ ἡμῶν, referred to the validity of the bond; the present, ὁ ἦν ὑπεναντίον ἡμῖν, describes its active hostility. It is quite a mistake to suppose that the first preposition in ὑπεναντίος mitigates its force, as in ὑποδήλωσις, ὑπόλευκος, ὑπομαίνομαι, ὑποσημαίνειν, etc. Neither in classical writers nor in the LXX has the word any shade of this meaning. It is very commonly used, for instance, of things which are directly antagonistic and mutually exclusive: e.g. Aristot. de Gen. et Corr. i. 7 (p. 323) Δημόκριτος… φησί…τὸ αὐτὸ καὶ ὅμοιον εἶναι τὸ τε ποιοῦν καὶ τὸ πάσχον…ἐοίκασι δὲ οἱ τοῦτον τὸν τρόπον λέγοντες ὑπεναντία (i.e. self-contradictory) φαίνεσθαι λέγειν· αἴτιον δὲ τῆς ἐναντιολογίας κ.τ.λ., [Plato] Alcib. Sec. 138 σ ΣΩ. Τὸ μαίνεσθαι ἄρα ὑπεναντίον σοι δοκεῖ τῷ φρονεῖν; ΑΛ. Πάνυ μὲν οὖν…139 π ΣΩ. Καὶ μὴν δύο γε ὑπεναντία ἑνὶ πράγματι πῶς ἂν εἴη; (i.e. how can one thing have two direct opposites?), where the whole argument depends on this sense of ὑπεναντίος. In compounds with ὑπὸ the force of the preposition will generally be determined by the meaning of the other element in the compound; and, as ἐναντίος (ἵναντι)

Colossians 2:15

τοῦ μέσου, προσηλώσας αὐτὸ τῷ σταυρῷ· ¹⁵ ἀπεκδυ-

implies locality, a local sense is communicated to ὑπὸ. Thus ὑπεναντίος may be compared with ὑπαλλάσσειν, ὑπαντᾶν, ὑπαντιάζειν, ὑποτρέχειν (Xen. Cynop. i. 2. 12 ληστὰς ὑποδραμεῖν ’to hunt down’), ὑπελαύνειν (Xen. Anab. i. 8. 15 ὑπελάσας ὡς συναντήσαι, ‘riding up’), ὑφιστάναι (Polyb. i. 50 6 ὑπέστησε τὴν ἑαυτοῦ ναῦν ἀντίπρωρον τοῖς πολεμίοις, ‘he brought up’ his own ship). With this meaning, ‘over against,’ ‘close in upon,’ the preposition does not weaken but enhance the force of ἐναντίος, so that the compound will denote ‘direct,’ ‘close,’ or ‘persistent opposition.’ καὶ αὐτὸ ἦρκεν κ.τ.λ.] ‘and He, i. e. Christ, hath taken it away.’ There is a double change in this clause: (1) The participles (χαρισάμενος, ἐξαλείψας) are replaced by a finite verb. (2) The aorists (συνεζωοποίησεν, χαρισάμενος, ἐξαλείψας) are replaced by a perfect. The substitution of ἦρεν for ἦρκεν in some copies betrays a consciousness on the part of the scribes of the dislocation produced by the new tense. As a new subject, ὁ Χριστός, must be introduced somewhere (see the note on ver. 13), the severance thus created suggests this as the best point of transition. The perfect ἦρκεν, ‘He hath removed it,’ is suggested by the feeling of relief and thanksgiving, which rises up in the Apostle’s mind at this point. For the strong expression αἴρειν ἐκ [τοῦ] μέσου, ’to remove and put out of sight,’ comp. LXX Is. lvii. 2, Epictet. iii. 3. 15, Plut. Mor. p. 519 D; so 2 Thess. ii. 7 ἐκ μέσου γένηται.

προσηλώσας κ.τ.λ.] ‘The abrogation was even more emphatic. Not only was the writing erased, but the document itself was torn up and cast aside.’ By προσηλώσας is meant that the law of ordinances was nailed to the cross, rent with Christ’s body, and destroyed with His death: see the notes on Gal. vi. 14 δι’ οὗ [τοῦ σταυροῦ] ἐμοὶ κόσμος (the world, the sphere of material ordinances) ἐσταύρωται κἀγὼ κόσμῳ, where the idea is the same. It has been supposed that in some cities the abrogation of a decree was signified by running a nail through it and hanging it up in public. The image would thus gain force, but there is no distinct evidence of such a custom.

15. ἀπεκδυσάμενος κ.τ.λ.] This word appears not to occur at all before St Paul, and rarely if ever after his time, except in writers who may be supposed to have his language before them; e.g. Hippol. Haer. i. 24 ἀπεκδυσάμενον τὸ σῶμα ὃ περικεῖται. In Joseph. Ant. vi. 14. 2 ἀπεκδύς is only a variation for μετεκδύς which seems to be the correct reading. The word also appears in some texts of Babrius Fab. xviii. 3, but it is merely a conjectural emendation. Thus the occurrence of ἀπεκδύεσθαι here and in iii. 9, and of ἀπέκδυσας above in ver. 11, is remarkable; and the choice of an unusual, if not a wholly new, word must have been prompted by the desire to emphasize the completeness of the action. The force of the double compound may be inferred from a passage of Lysias, where the two words ἀποδύεσθαι and ἐκδύεσθαι occur together; c. Theomn. i. 10 (p. 117) φάσκων θοιμάτιον ἀποδεδύσθαι ἢ τὸν χιτωνίσκον ἐκδεδύσθαι. Here however the sense of ἀπεκδυσάμενος is difficult. The meaning generally assigned to it, ‘having spoiled, stripped of their arms,’ disregards the middle voice. St Jerome is chiefly responsible for this common error of interpretation: for in place of the Old Latin ’exuens se,’ which was grammatically correct, he substituted ’exspolians’ in his revised version. In his interpretation however he was anticipated by the commentator Hilary, who read ’exuens’ for ’exuens se’ in his text. Discarding this sense, as inconsistent with

σάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτι-

the voice, we have the choice of two interpretations.

(1) The common interpretation of the Latin fathers, ‘putting off the body,’ thus separating ἀπεκδυσάμενος from τὰς ἀρχὰς κ.τ.λ. and understanding τὴν σάρκα or τὸ σῶμα with it; comp. 2 Cor. v. 3 ἐνδυσάμενοι. So Novat. de Trin. 16 ’exutus carnem’; Ambros. Expos. Luc. v. § 107 (I. p. 1381) ’exuens se carnem,’ comp. de Fid. iii. 2 (II. p. 499); Hilar. de Trin. i. 13 (II. p. 10) ’exutus carnem’ (comp. ix. 10, p. 265), x. 48 (p. 355) ‘spolians se carne’ (comp. ix. 11, p. 266); Augustin. Epist. 149 (II. p. 513) ’exuens se carne,’ etc. This appears to have been the sense adopted much earlier in a Docetic work quoted by Hippol. Haer. viii. 10 ψυχὴ ἐκείνη ἐν τῷ σώματι τραφείσαι, ἀπεκδυσάμενη τὸ σῶμα καὶ προσηλώσασα πρὸς τὸ ξύλον καὶ θριαμβεύσασα κ.τ.λ. It is so paraphrased likewise in the Peshito Syriac and the Gothic. The reading ἀπεκδυσάμενος τὴν σάρκα καὶ τὰς ἐξουσίας (omitting τὰς ἀρχὰς καὶ), found in some ancient authorities, must be a corruption from an earlier text, which had inserted the gloss τὴν σάρκα after ἀπεκδυσάμενος, while retaining τὰς ἀρχὰς καὶ, and which seems to have been in the hands of some of the Latin fathers already quoted. This interpretation has been connected with a common metaphorical use of ἀποδύεσθαι, signifying ’to strip’ and so ’to prepare for a contest’; e. g. Plut. Mor. 811 Ε πρὸς πᾶσαν ἀποδύομενοι τὴν πολιτικὴν πρᾶξιν, Diod. Sic. ii. 29 ἐπὶ φιλοσοφίαν ἀποδύττες. The serious objection to this rendering is, that it introduces an isolated metaphor which is not explained or suggested by anything in the context.

(2) The common interpretation of the Greek fathers; ‘having stripped off and put away the powers of evil,’ making ἀπεκδυσάμενος govern τὰς ἀρχὰς κ.τ.λ. So Chrysostom, Severianus,

Theodore of Mopsuestia, and Theodoret. This also appears to have been the interpretation of Origen, in Matt. xii. § 25 (III. p. 544), ib. § 40 (p. 560), in Ioann. vi. § 37 (IV. p. 155), ib. xx. § 29 (p. 356), though his language is not explicit, and though his translators, e. g. in Libr. Ies. Hom. vii. § 3 (II. p. 413), make him say otherwise. The meaning then will be as follows. Christ took upon Himself our human nature with all its temptations (Heb. iv. 15). The powers of evil gathered about Him. Again and again they assailed Him; but each fresh assault ended in a now defeat. In the wilderness He was tempted by Satan; but Satan retired for the time baffled and defeated (Luko iv. 13 ἀπέστη ἀπ’ αὐτοῦ ἄχρι καιροῦ). Through the voice of His chief disciple the temptation was renewed, and He was entreated to decline His appointed sufferings and death. Satan was again driven off (Matt. xvi. 23 ὕπαγε ὀπίσω μου, Σατανᾶ, σκάνδαλον εἰ ἐμοῦ: comp. Matt. viii. 31). Then the last hour came. This was the great crisis of all, when ’the power of darkness’ made itself felt (Luke xxii. 53 ἡ ἐξουσία τοῦ σκότους; see above i. 13), when the prince of the world asserted his tyranny (Joh. xii. 31 ὁ ἄρχων τοῦ κόσμου). The final act in the conflict began with the agony of Gethsemane; it ended with the cross of Calvary. The victory was complete. The enemy of man was defeated. The powers of evil, which had clung like a Nessus robe about His humanity, were torn off and cast aside for ever. And the victory of mankind is involved in the victory of Christ. In His cross we too are divested of the poisonous clinging garments of temptation and sin and death; τῷ ἀποδύσθαι τὴν θνητότητα, says Theodore, ἣν ὑπὲρ τῆς κοινῆς ἀφείλεν εὐεργεσίας, ἀπεδύσατο κἀκείνων (i. e. τῶν ἀντικειμένων δυνάμεων) τὴν αὐθεντείαν ἦπερ ἐκέχρητο σεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ.

καθ’ ἡμῶν. For the image of the garments comp. Is. lxiv. 6, but especially Zech. iii. 1 sq., ‘And he showed me Joshua the high-priest standing before the angel of the Lord and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebake thee, O Satan… Now Joshua was clothed with filthy garments… And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said, Behold, I have caused thine iniquity to pass from thee.’ In this prophetic passage the image is used of His type and namesake, the Jesus of the Restoration, not in his own person, but as the high-priest and representative of a guilty but cleansed and forgiven people, with whom he is identified. For the metaphor of ἀπεκδυσάμενος more especially, see Philo Quod dat. pot. ins. 13 (i. p. 199) ἐξαναστάντες δὲ καὶ διερεῖσάμενοι τὰς ἐντέχνους αὐτῶν περιπλοκὰς εὐμαρῶς ἐκδυσόμεθα, where the image in the context is that of a wrestling bout.

This interpretation is grammatical; it accords with St Paul’s teaching; and it is commended by the parallel uses of the substantive in ver. 11 ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκὸς, and of the verb in iii. 9 ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον κ.τ.λ. The ἀπέκδοσις accomplished in us when we are baptized into His death is a counterpart to the ἀπέκδοσις which He accomplished by His death. With Him indeed it was only the temptation, with us it is the sin as well as temptation; but otherwise the parallel is complete. In both cases it is a divestiture of the powers of evil, a liberation from the dominion of the flesh. On the other hand the common explanation ‘spoiling’ is not less a violation of St Paul’s usage (iii. 9) than of grammatical rule.

τὰς ἀρχὰς κ.τ.λ.] What powers are especially meant here will appear from

Ephes. vi. 12 πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας κ.τ.λ. See the note on i. 16.

ἐδειγμάτισεν] ‘displayed,’ as a victor displays his captives or trophies in a triumphal procession: Hor. Epist. i. 17. 33 ‘captos ostendere civibus hostes.’ The word is extremely rare; Matt. i. 19 μὴ θέλων αὐτὴν δειγματίσαι (where it ought probably to be read for the more common word παραδειγματίσαι), Act. Paul. et Petr. 33 ἔλεγε πρὸς τὸν λαὸν ἵνα μὴ μόνον ἀπὸ τῆς τοῦ Σίμωνος ἀπάτης φύγωσιν ἀλλὰ καὶ δειγματίσουσιν αὐτόν. Nowhere does the word convey the idea of ‘making an example’ (παραδειγματίσαι) but signifies simply ’to display, publish, proclaim.’ In the context of the last passage we have as the consequence, ὥστε πάντας τοὺς εὐλαβεῖς ἄνδρας βδελύττεσθαι Σίμωνα τὸν μάγον καὶ ἀνόσιον αὐτὸν καταγγέλλειν, i.e. to proclaim his impieties. The substantive occurs on the Rosetta stone l. 30 (Boeckh C. I. 4697) τῶν συντετελεσμένων τὰ πρὸς τὸν δειγματισμὸν διάφορα.

ἐν παρρησίᾳ] ‘boldly,’ not ‘publicly.’ As παρρησία is ‘unreservedness, plainness of speech’ (πανρησία, its opposite being ἀρρησία ‘silence’), so while applied still to language, it may be opposed either (1) to ‘fear,’ as John vii. 13, Acts iv. 29, or (2) to ‘ambiguity, reserve,’ Joh. xi. 14, xvi. 25, 29; but ‘misgiving, apprehension’ in some form or other seems to be always the correlative idea. Hence, when it is transferred from words to actions, it appears always to retain the idea of ‘confidence, boldness’; e.g. 1 Macc. iv. 18 λήψετε τὰ σκῦλα μετὰ παρρησίας, Test. xii Patr. Rub. 4 οὐκ εἶχον παρρησίαν ἀτενίσαι εἰς πρόσωπον Ἰακώβ, Jos. Ant. ix. 10. 4 ἐπ’ αἰσχύνης τε τοῦ συμβεβηκότος δεινοῦ καὶ τοῦ μηκέτ’ αὐτῷ παρρησίαν εἶναι. The idea of publicity may sometimes be connected with the word as a secondary notion,

Colossians 2:16

¹⁶Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ

16. ἢ ἐν πόσει.

e.g. in Joh. vii. 4, where ἐν παρρησίᾳ εἶναι ’to assume a bold attitude’ is opposed to ἐν κρυπτῷ ποιεῖν (comp. xviii. 20); but it does not displace the primary sense.

θριαμβεύσας] ’leading them in triumph,’ the same metaphor as in 2 Cor. ii. 14 τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ κ.τ.λ., where it is wrongly translated in the A.V. ‘causeth us to triumph.’ Here however it is the defeated powers of evil, there the subjugated persons of men, who are led in public, chained to the triumphal car of Christ. This is the proper meaning and construction of θριαμβεύειν, as found elsewhere. This verb takes an accusative (1) of the person over whom the triumph is celebrated, e.g. Plut. Vit. Arat. 54 τοῦτον Αἰμίλιος ἐθριάμβευσε, Thes. et Rom. Comp. 4 βασιλεῖς ἐθριάμβευσε: (2) of the spoils exhibited in the triumph, e.g. Tatan c. Graec. 26 παύσασθε λόγους ἀλλοτρίους θριαμβεύοντες καὶ, ὥσπερ ὁ κολοῖος, οὐκ ἰδίοις ἐπικοσμοίμενοι πτεροῖς: (3) more rarely of the substance of the triumph, e.g. Vit. Camill. 30 ὁ δὲ Κάμιλλος ἐθριάμβευσε… τὸν ἀπολωλύϊας σωτῆρα πατρίδος γενόμενον, i. e. ‘in the character of his country’s saviour.’ The passive θριαμβεύεσθαι is ’to be led in triumph,’ ’to be triumphed over,’ e.g. Vit. C. Marc. 35. So the Latins say ’triumphare aliquem’ and ’triumphari.’ ἐν αὐτῷ] i. e. τῷ σταυρῷ: comp. Ephes. ii. 16 ἀποκαταλλάξῃ τοὺς ἀμφοτέρους… διὰ τοῦ σταυροῦ. The violence of the metaphor is its justification. The paradox of the crucifixion is thus placed in the strongest light—triumph in helplessness and glory in shame. The convict’s gibbet is the victor’s car.

16—19. ‘Seeing then that the bond is cancelled, that the law of ordinances is repealed, beware of subjecting yourselves to its tyranny again. Suffer no man to call you to account in the matter of eating or drinking, or again of the observance of a festival or a new moon or a sabbath. These are only shadows thrown in advance, only types of things to come. The substance, the reality, in every case belongs to the Gospel of Christ. The prize is now fairly within your reach. Do not suffer yourselves to be robbed of it by any stratagem of the false teachers. Their religion is an officious humility which displays itself in the worship of angels. They make a parade of their visions, but they are following an empty phantom. They profess humility, but they are puffed up with their vaunted wisdom, which is after all only the mind of the flesh. Meanwhile they have substituted inferior spiritual agencies for the One true Mediator, the Eternal Word. Clinging to these lower intelligences, they have lost their hold of the Head; they have severed their connexion with Him, on whom the whole body depends; from whom it derives its vitality, and to whom it owes its unity, being supplied with nourishment and knit together in one by means of the several joints and attachments, so that it grows with a growth which comes from God Himself.’

16 sq. The two main tendencies of the Colossian heresy are discernible in this warning (vv. 16 -19), as they were in the previous statement (vv. 9—15). Here however the order is reversed. The practical error, an excessive ritualism and ascetic rigour, is first dealt with (vv. 16, 17); the theological error, the interposition of angelic mediators, follows after (vv. 18, 19). The first is the substitution of a shadow for the substance; the second is the preference of an inferior member to the head. The reversal of order is owing to the connexion of the paragraphs; the opening subject in

Colossians 2:17

ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, ¹⁷ ἃ ἐστιν σκιά

17. ὃ ἐστιν σκιά.

the second paragraph being a continuation of the concluding subject in the first, by the figure called chiasm: comp. Gal. iv. 5.

κρινέτω] not ‘condemn you,’ but ’take you to task’; as e.g. Rom. xiv. 3 sq. The judgment may or may not end in an acquittal; but in any case it is wrong, since these matters ought not to be taken as the basis of a judgment.

ἐν βρώσει κ.τ.λ.] ‘in eating and in drinking’; Rom. xiv. 17 οὐ γὰρ ἐστιν ἢ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη κ.τ.λ., Heb. ix. 10 ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκός, comp. 1 Cor. viii. 8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ Θεῷ κ.τ.λ. The first indication that the Mosaic distinctions of things clean and unclean should be abolished is given by our Lord Himself: Mark vii. 14 sq. (the correct reading in ver. 19 being καθαρίζων πάντα τὰ βρώματα). They were afterwards formally annulled by the vision which appeared to St Peter: Acts x. 11 sq. The ordinances of the Mosaic law applied almost exclusively to meats. It contained no prohibitions respecting drinks except in a very few cases; e.g. of the priests ministering in the tabernacle (Lev. x. 9), of liquids contained in unclean vessels etc. (Lev. xi. 34, 36), and of Nazarite vows (Num. vi. 3). These directions, taken in connexion with the rigid observances which the later Jews had grafted on them (Matt. xxiii. 24), would be sufficient to explain the expression, when applied to the Mosaic law by itself, as in Heb. l. c. The rigour of the Colossian false teachers however, like that of their Jewish prototypes the Essenes, doubtless went far beyond the injunctions of the law. It is probable that they forbad wine and animal food altogether: see the introduction pp. 86, 104 sq. For allusions

in St Paul to similar observances not required by the law, see Rom. xiv. 2 ὁ δὲ ἀσθενῶν λάχανα ἐσθίει, ver. 21 καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον κ.τ.λ., 1 Tim. iv. 2, 3 κωλυόντων…ἀπέχεσθαι βρωμάτων ἃ ὁ Θεὸς ἔκτισεν κ.τ.λ., Tit. i. 14 μὴ προσέχοντες…ἐντολαῖς ἀνθρώπων…πάντα καθαρὰ τοῖς καθαροῖς. The correct reading seems to be καὶ ἐν πόσει, thus connecting together the words between which there is a natural affinity. Comp. Philo Vit. Moys. i. § 33 (II. p. 110) δεσποίναις χαλεπαῖς συνεζευγμένου βρώσει καὶ πόσει, Ign. Trall. 2 οὐ γὰρ βρωμάτων καὶ ποτῶν εἰσὶν διάκονοι.

ἐν μέρει] ‘in the matter of,’ etc.; comp. 2 Cor. iii. 10, ix. 3 ἐν τῷ μέρει τούτῳ. The expression seems originally to mean ‘in the division or category,’ and in classical writers most commonly occurs in connexion with such words as τιθέναι, ποιεῖσθαι, ἀριθμεῖν, etc.: comp. Demosth. c. Aristocr. § 148 ὅσα…στρατιώτης ὧν ἐν σφενδονήτου καὶ ψιλοῦ μέρει…ἐστράτευται, i.e. ‘in the capacity of.’ Hence it gets to signify more widely, as here, ‘with respect to,’ ‘by reason of’: comp. Philo Quod det. pot. ins. § 2 (I. p. 192) ἐν μέρει λόγου τοῦ προκόπτοντος κατὰ τὸν πατέρα κοσμοῦνται, in Flacc. 20 (II. p. 542) ὅσα ἐν μέρει χάριτος καὶ δωρεᾶς ἔλαβον. But Ælian V. II. viii. 3 κρίνοντες ἕκαστον ἐν τῷ μέρει φόνου, quoted by the commentators, is a false parallel: for φόνου is there governed by κρίνοντες and ἐν τῷ μέρει means ‘in his turn.’ ἑορτῆς κ.τ.λ.] The same three words occur together, as an exhaustive enumeration of the sacred times among the Jews, in 1 Chron. xxiii. 31, 2 Chron. ii. 4, xxxi. 3, Ezek. xiv. 17, Hos. ii. 11, Justin Dial. 8, p. 226; comp. Is. i. 13, 14. See also Gal. iv. 10 ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτοῖς, where the first three words correspond to the three words used

COL.

Colossians 2:18

τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ. ¹⁸ μηδεὶς

here, though the order is reversed. The ἑορτή here, like the καιροί there, refers chiefly to the annual festivals, the passover, pentecost, etc. The νεομηνία here describes more precisely the monthly festival, which is there designated more vaguely as μῆνες. The σάββατα here gives by name the weekly holy-day, which is there indicated more generally by ἡμέραι.

νεομηνίας] See Num. xxviii. 11 sq. The forms νεομηνία and νουμηνία seem to be used indifferently in the common dialect, though the latter is more common. In the Attic νουμηνία alone was held to be correct; see Lobeck Phryn. p. 148. On the whole the preference should perhaps be given to νεομηνίας here, as supported by some authorities which are generally trustworthy in matters of orthography, and as being the less usual form in itself.

σαββάτων] ‘a sabbath-day,’ not, as the A. V., ‘sabbath days’; for the coordinated words ἑορτῆς, νεομηνίας, are in the singular. The word σάββατα is derived from the Aramaic (as distinguished from the Hebrew) form יְבָתָא, and accordingly preserves the Aramaic termination in a. Hence it was naturally declined as a plural noun, σάββατα, σαββάτων. The general use of σάββατα, when a single sabbath-day was meant, will appear from such passages as Jos. Ant. i. 1. 1 ἄγομεν τὴν ἡμέραν, προσαγορεύοντες αὐτὴν σάββατα, ib. iii. 10. 1 ἑβδόμην ἡμέραν ἥτις σάββατα καλεῖται, Plut. Mor. 169 o Ἰουδαῖοι σαββάτων ὄντων ἐν ἀγνάμπτοις καθεζόμενοι, ib. 671 F οἶμαι δὲ καὶ τὴν τῶν σαββάτων ἑορτὴν μὴ παντάπασιν ἀπροσδιόνυσον εἶναι, Hor. Sat. i. 9. 69 ‘hodie tricesima sabbata.’ In the New Testament σάββατα is only once used distinctly of more than a single day, and there the plurality of meaning is brought out by the attached numeral; Acts xvii. 2 ἐπὶ σάββατα τρία.

On the observance of days and seasons see again Gal. iv. 10, Rom. xiv. 5, 6. A strong anti-Judaic view on the subject is expressed in the Epist. ad Diagn. § 4. Origen c. Cels. viii. 21, 22, after referring to Thucyd. i. 70 μήτε ἑορτὴν ἄλλο τι ἡγεῖσθαι ἢ τὸ τὰ δέοντα πρᾶξαι, says ὁ τέλειος, ἀεὶ ἐν τοῖς λόγοις ὢν καὶ τοῖς ἔργοις καὶ τοῖς διανοήμασι τοῦ τῇ φύσει κυρίου λόγου Θεοῦ, ἀεὶ ἐστιν αὐτοῦ ἐν ταῖς ἡμέραις καὶ ἀεὶ ἄγει κυριακὰς ἡμέρας, and he then goes on to explain what is the παρασκευή, the πάσχα, the πεντηκοστή, of such a man. The observance of sacred times was an integral part of the old dispensation. Under the new they have ceased to have any value, except as a means to an end. The great principle that ’the sabbath was made for man and not man for the sabbath,’ though underlying the Mosaic ordinances, was first distinctly pronounced by our Lord. The setting apart of special days for the service of God is a confession of our imperfect state, an avowal that we cannot or do not devote our whole time to Him. Sabbaths will then ultimately be superseded, when our life becomes one eternal sabbath. Meanwhile the Apostle’s rebuke warns us against attributing to any holy days whatever a meaning and an importance which is alien to the spirit of the New Covenant. Bengel on the text writes, ‘Sabbatum non laudatur, non imperatur; dominica memoratur, non praecipitur. Qui profundius in mundi negotiis haerent, his utilis et necessarius est dies definitus: qui semper sabbatizant, majori libertate gaudent.’ Yes: but these last are just they who will most scrupulously restrict their liberty, so as ἀπρόσκοποι γίνεσθαι.

17. Two ideas are prominent in this image. (1) The contrast between the ordinances of the Law and the teaching of the Gospel, as the shadow and the substance respectively; Philo

ὑμᾶς καταβραβενέτω θέλων ἐν ταπεινοφροσύνη καὶ do Conf. ling. 37 (I. p. 434) νομίσαντας τὰ μὲν ῥητὰ τῶν χρησμῶν σκιάς τινας ὡσανεὶ σωμάτων εἶναι, Joseph. B. J. ii. 2. 5 σκιὰν αἰτησόμενος βασιλείας ἧς ἤρπασεν ἑαυτῷ τὸ σῶμα; comp. Philo in Flacc. 19 (II. p. 541) σκιὰ πραγμάτων ἄρ’ ἦσαν, οὐ πράγματα. (2) The conception of the shadow as thrown before the substance (ἡ δὲ σκιὰ προτρέχει τοῦ σώματος, says a Greek commentator), so that the Law was a type and presage of the Gospel; Heb. x. 1 σκιὰν ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν (comp. viii. 5). Thus it implies both the unsubstantiality and the supersession of the Mosaic ritual.

ἄ] ‘which things,’ whether distinctions of meats or observances of times. If the other reading ὃ be taken, it will refer to the preceding sentence generally, as if the antecedent were ’the whole system of ordinances.’ τὸ δὲ σῶμα κ.τ.λ.] As the shadow belonged to Moses, so ’the substance belongs to Christ’; i.e. the reality, the antitype, in each case is found in the Christian dispensation. Thus the passover typifies the atoning sacrifice; the unleavened bread, the purity and sincerity of the true believer; the pentecostal feast, the ingathering of the first fruits; the sabbath, the rest of God’s people; etc.

18. The Christian’s career is the contest of the stadium (δρόμος, Acts xx. 24, 2 Tim. iv. 7); Christ is the umpire, the dispenser of the rewards (2 Tim. iv. 8); life eternal is the bay wreath, the victor’s prize (βραβεῖον, 1 Cor. ix. 24, Phil. iii. 14). The Colossians were in a fair way to win this prize; they had entered the lists duly; they were running bravely: but the false teachers, thrusting themselves in the way, attempted to trip them up or otherwise impede them in the race, and thus to rob them of their just reward. For the idea of καταβραβενέτω compare especially Gal. v. 7

ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν κ.τ.λ.

καταβραβενέτω] ‘rob of the prize, the βραβεῖον’; comp. Demosth. Mid. p. 544 (one of the documents) ἐπιστάμεθα Στράτωνα ὑπὸ Μειδίου καταβραβευθέντα καὶ παρὰ πάντα τὰ δίκαια ἀτιμωθέντα, which presents a close parallel to the use of καταβραβεύειν here. See also Eustath, on II. i. 403 sq. (p. 43) καταβραβεύει αὐτόν, ὡς φασιν οἱ παλαιοί, ib. Opusc. 277, etc. The false teachers at Colossæ are not regarded as umpires nor as successful rivals, but simply as persons frustrating those who otherwise would have won the prize. The word καταβραβεύειν is wide enough to include such. The two compounds καταβραβεύειν and παραβραβεύειν (Plut. Mor. p. 535 ο οἱ παραβραβεύοντες ἐν τοῖς ἀγῶσι) only differ in this respect, that deprivation is the prominent idea in the former word and trickery in the latter. Jerome, Epist. exxi ad Algas. (I. p. 879), sets down this word, which he wrongly interprets ‘bravium accipiat adversum vos,’ as one of St Paul’s Cilicisms. The passages quoted (whether the document in the Midias be authentic or not) are sufficient to show that this statement is groundless.

θέλων ἐν] ’taking delight in,’ ‘devoting himself to.’ The expression is common in the LXX, most frequently as a translation of “חפץ ב”, 1 Sam. xviii. 22, 2 Sam. xv. 26, 1 Kings x. 9, 2 Chron. ix. 8, Ps. exi. 1, exlvi. 10, but in one passage of “רצה ב”, 1 Chron. xxviii. 4. So too Test. xii Patr. Asher 1 ἐὰν οὖν ἡ ψυχὴ θέλη ἐν καλῷ. Comp. also 1 Macc. iv. 42 θελητὰς νόμου, and see ἐθελοθρησκεία below. Against this construction no valid objection has been urged. Otherwise θέλων is taken absolutely, and various senses have been assigned to it, such as ‘imperiously’ or ‘designedly’ or ‘wilfully’ or ‘gladly, readily’; but these are either unsupported by

13-2

θρησκεία τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυ-

usage or inappropriate to the context. Leclerc (ad loc.) and Bentley (Crit. Sacr. p. 59) conjectured θέλγων; Toup (Emend. in Suid. ii. p. 63) more plausibly ἐλθών; but the passages quoted show that no correction is needed.

ταπεινοφροσύνη] Humility is a vice with heathen moralists, but a virtue with Christian Apostles; see the note on Phil. ii. 3. In this passage, which (with ver. 23) forms the sole exception to the general language of the Apostles, the divergence is rather apparent than real. The disparagement is in the accompaniments and not in the word itself. Humility, when it becomes self-conscious, ceases to have any value; and self-consciousness at least, if not affectation, is implied by θέλων ἐν. Moreover the character of the ταπεινοφροσύνη in this case is further defined as θρησκεία τῶν ἀγγέλων, which was altogether a perversion of the truth.

θρησκεία] This word is closely connected with the preceding by the vinculum of the same preposition. There was an officious parade of humility in selecting these lower beings as intercessors, rather than appealing directly to the throne of grace. The word refers properly to the external rites of religion, and so gets to signify an over-scrupulous devotion to external forms; as in Philo Quod det. pot. ins. 7 (I. p. 195) θρησκείαν ἀντὶ ὁσιότητος ἡγούμενος, Plut. Vit. Alex. 2 δοκεῖ καὶ τὸ θρησκεύειν ὄνομα ταῖς κατακόροις γενίσθαι καὶ περιέργοις ἱερουργίας: comp. Acts xxvi. 5, and see the well-known remarks of Coleridge on James i. 26, 27, in Aids to Reflection p. 14. In the LXX θρησκεύειν, θρησκεία, together occur four times (Wisd. xi. 16, xiv. 16, 18, 27), and in all these examples the reference is to idolatrous or false worship. Indeed generally the usage of the word exhibits a tendency to a bad sense.

τῶν ἀγγέλων] For the angelology and the angelolatry of these Colossian false teachers, more especially in its connexion with Essene teaching, see the introduction, pp. 89 sq., 101 sq., 110, 115 sq. For the prominence which was given to angelology in the speculations of the Jews generally, see the Preaching of Peter quoted in Clem. Alex. Strom. vi. 5 (p. 760) μηδὲ κατὰ Ἰουδαίους σέβεσθε, καὶ γὰρ ἐκείνοι… οὐκ ἐπίσταται λατρεύοντες ἀγγέλοις καὶ ἀρχαγγέλοις, Celsus in Orig. c. Cels. v. 6 (I. p. 580) πρῶτον οὖν τῶν Ἰουδαίων θαυμάζειν ἄξιον, εἰ τὸν μὲν οὐρανὸν καὶ τοὺς ἐν τῷδε ἀγγέλους σέβουσι κ.τ.λ., comp. ib. i. 26 (p. 344). From Jews it naturally spread to Judaizing Christians; e.g. Clem. Hom. iii. 36 ἀγγέλων ὀνόματα γνωρίζειν, viii. 12 sq., Test. xii Patr. Levi 3 (quoted above on i. 16). The interest however extended to more orthodox circles, as appears from the passage in Ignat. Trall. 5 μὴ οὐ δύναμαι τὰ ἐπουράνια γράψαι;…δύναμαι νοεῖν τὰ ἐπουράνια καὶ τὰς τοποθεσίας τὰς ἀγγελικὰς καὶ τὰς συστάσεις τὰς ἀρχοντικάς κ.τ.λ. (see the note there). Of angelology among Gnostic sects see Iren. ii. 30. 6, ii. 32. 5, Orig. c. Cels. vi. 30 sq. (I. p. 653), Clem. Alex. Exe. Theod. p. 970 sq., Pistis Sophia pp. 2, 19, 23, etc.

ἃ ἑόρακεν κ.τ.λ.] literally ‘invading what he has seen,’ which is generally explained to mean ‘parading’ or ‘poring over his visions.’ For this sense of ἐμβατεύειν, which takes either a genitive or a dative or an accusative, comp. Philo de Plant. Noe ii. 19 (I. p. 341) οἱ προσωτέρω χωροῦντες τῶν ἐπιστημῶν καὶ ἐπὶ πλέον ἐμβατεύοντες αὐταῖς, 2 Macc. ii. 30 τὸ μὲν ἐμβατεύοντες καὶ περὶ πάντων ποιεῖσθαι λόγον καὶ πολυπραγμυνεῖν ἐν τοῖς κατὰ μέρος. At a later date this sense becomes common, e.g. Nemesius de Nat. Hom. p. 64 (ed. Matthæi) οὐρανὸν ἐμβατεύει τῇ θεωρίᾳ. In Xen. Symp. iv. 27 ἐν τῷ αὐτῷ βιβλίῳ ἀμφότεροι ἐμβατεύετέ

II 19]

σιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, ¹⁹καὶ οὐ

τι, the reading may be doubtful. But though ἃ ἑώρακεν singly might mean ‘his visions,’ and ἐμβατεύων ‘busying himself with,’ the combination ‘invading what he has seen,’ thus interpreted, is so harsh and incongruous as to be hardly possible; and there was perhaps some corruption in the text prior to all existing authorities (see the note on Phil. ii. 1 for a parallel case). Did the Apostle write ἑώρα (or αἰώρα) κενεμβατεύων? In this case the existing text ΔΕΙΟΡΑΚΟΝΕΜ ΒΑΤΕΥΟΝ might be explained partly by an attempt to correct the form ἑώρα into αἰώρα or conversely, and partly by the perplexity of transcribers when confronted with such unusual words. This reading had suggested itself to me independently without the knowledge that, so far as regards the latter word, it had been anticipated by others in the conjecture ἃ ἑώρα (or ἃ ἑώρακεν) κενεμβατεύων. The word κενεμβατεῖν ’to walk on emptiness,’ ’to tread the air’ and so metaphorically (like ἀεροβατεῖν, αἰθεροβατεῖν, αἰθερεμβατεῖν, etc.) ’to indulge in vain speculations,’ is not an uncommon word. For its metaphorical sense especially see Plut. Mor. p. 336 οὕτως ἐρέμβετο κενεμβατοῦν καὶ σφαλλομενον ὑπ’ ἀναρχίας τὸ μέγεθος αὐτῆς, Basil. Op. I. p. 135 τὸν νοῦν…μυρία πλανηθέντα καὶ πολλὰ κενεμβατήσαντα κ.τ.λ., ib. I. p. 596 σοῦ δὲ μὴ κενεμβατεῖτω ὁ νοῦς, Synes. de Insomn. p. 156 οὔτε γὰρ κενεμβατοῦντας τοὺς λόγους ἐξήνεγκαν. Though the precise form κενεμβατεύειν does not occur, yet it is unobjectionable in itself. For the other word which I have ventured to suggest, ἑώρα or αἰώρα, see Philo de Somn. ii. 6 (I. p. 665) ὑποτυφούμενος ὑπ’ αἰώρας φρενῶν καὶ κενοῦ φυσηματος, ib. § 9 (p. 667) τὴν ἐπ’ αἰώρας φορουμένην κενὴν δόξαν, Quod Deus immut. § 36 (I. p. 298) ὥσπερ ἐπ’ αἰώρας τινὸς ψευδοῦς καὶ ἀβεβαίου δόξης φορεῖσθαι κατὰ κενοῦ βαίνοντα. The

first and last passages more especially present striking parallels, and show how germane to St Paul’s subject these ideas of ‘suspension or balancing in the air’ (ἑώρα or αἰώρα) and ’treading the void’ (κενεμβατεύειν) would be, as expressing at once the spiritual pride and the emptiness of these speculative mystics; see also de Somn. ii. 2 (p. 661) ἐμφαίνεται καὶ τὸ τῆς κενῆς δόξης, ἐξ’ ἦν, ὡς ἐφ’ ἄρμα, διὰ τὸ κοῦφον ἀναβαίνει, φυσώμενος καὶ μετέωρεν ζωρηκὼς ἑαυτόν. The substantive, ἑώρα or αἰώρα, is used sometimes of the instrument for suspending, sometimes of the position of suspension. In this last sense it describes the poising of a bird, the floating of a boat on the waters, the balancing on a rope, and the like. Hence its expressiveness when used as a metaphor.

In the received text a negative is inserted, ἃ μὴ ἑώρακεν ἐμβατεύων. This gives a very adequate sense ‘intruding into those things which he has not seen’; οὐ γὰρ εἶδεν ἀγγέλους, says Chrysostom, καὶ οὕτω διάκειται ὡς ἰδών: comp. Ezek. xiii. 3 οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αἰτῶν καὶ τὸ καθόλου μὴ βλέπουσιν. But, though the difficulty is thus overcome, this cannot be regarded as the original reading of the text, the authorities showing that the negative was an after insertion. See the detached note on various readings.

For the form ἑώρακεν, which is better supported here than ἑώρακεν, see the note on ii. 1.

εἰκῇ φυσιοῦμενος] ‘rainly puffed up.’ Their profession of humility was a cloke for excessive pride: for, as St Paul says elsewhere (1 Cor. viii. 1), ἡ γνῶσις φυσιοῦ. It may be questioned whether εἰκῇ should be connected with the preceding or the following words. Its usual position in St Paul, before the words which it qualifies (Rom. xiii. 4, 1 Cor. xv. 2,

Colossians 2:19

κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἀφῶν

Gal. iv. 11; there is an exceptional reason for the exceptional position in Gal. iii. 4), points to the latter construction.

τοῦ νοῦς κ.τ.λ.] ’the mind of his flesh,’ i.e. unenlightened by the Spirit; comp. Rom. viii. 7 τὸ φρόνημα τῆς σαρκός. It would seem that the Apostle is here taking up some watchword of the false teachers. They doubtless boasted that they were directed ὑπὸ τοῦ νοός. Yes, he answers, but it is ὁ νοῦς τῆς σαρκὸς ὑμῶν. Compare Rev. ii. 24, where the favourite Gnostic boast γινώσκειν τὰ βαθέα is characterized by the addition of τοῦ Σατανᾶ (see Gulatians p. 298, noto 3). Comp. August. Conf. x. 67 ‘Quem invenirem qui me reconciliaret tibi? Ambiendum mihi fuit ad angelos? Qua prece? quibus sacramentis? Multi conantes ad to redire, neque per se ipsos valentes, sicut audio, tentaverunt haec et inciderunt in desiderium curiosarum visionum et digni habiti sunt illusionibus. Elati enim to quaerebant doctrinae fastu, etc.’

19. οὐ κρατῶν] ’not holding fast.’ This is the most common construction and meaning of κρατεῖν in the New Testament; e.g. Mark vii. 8 ἀφέντες τὴν ἐντολὴν τοῦ Θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων; comp. Cant. iii. 4 εὗρον ὃν ἠγάπησεν ἡ ψυχὴ μου, ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτόν.

τὴν κεφαλὴν] ’the Head’ regarded as a title, so that a person is at once suggested, and the relative which follows is masculine, ἐξ οὔ; comp. the parallel passage, Ephes. iv. 16 ὃς ἐστιν ἡ κεφαλὴ, Χριστὸς ἐξ οὗ πᾶν τὸ σῶμα κ.τ.λ. The supplication and worship of angels is a substitution of inferior members for the Head, which is the only source of spiritual life and energy. See the introduction pp. 34, 78, 101 sq., 115 sq.

διὰ τῶν ἀφῶν κ.τ.λ.] ’through the junctures and ligaments.’ Galen, when describing the structure of the human frame, more than once specifies the elements of union as twofold: the body owes its compactness partly to the articulation, partly to the attachment; e.g. Op. II. p. 734 (ed. Kühn) ἔστι δὲ ὁ τρόπος τῆς συνθέσεως αὐτῶν διττὸς κατὰ γένος, ὁ μὲν ἕτερος κατὰ ἄρθρον, ὁ δὲ ἕτερος κατὰ σύμφυσιν. Similarly, though with a more general reference, Aristotle speaks of two kinds of union, which he describes as ἀφῆ ‘contact’ and σύμφυσις ‘cohesion’ respectively; Metaph. iv. 4 (p. 1014) διαφέρει δὲ σύμφυσις ἀφῆς’ ἔνθα μὲν γὰρ οὐθὲν παρὰ τὴν ἀφὴν ἕτερον ἀνάγκη εἶναι, ἐν δὲ τοῖς συμπεφυκόσιν ἐστί τι ἐν τὸ αὐτὸ ἐν ἀμφοῖν ὁ ποιεῖ ἀντὶ τοῦ ἄπτεσθαι συμπεφυκέναι καὶ εἶναι ἐν κ.τ.λ., Phys. Ausc. iv. 6 (p. 213) τούτοις ἀφῆ ἐστιν’ σύμφυσις δέ, ὅταν ἄμφω ἐνεργεία ἐν γένωνται (comp. ib. v. 3, p. 227), Metaph. x. 3 (p. 1071) ὅσα ἐστὶν ἀφῇ καὶ μὴ συμφύσει. The relation of contiguous surfaces and the connexion of different parts together effect structural unity. This same distinction appears in the Apostle’s language here. Contact and attachment are the primary ideas in ἀφαί and σύνδεσμοι respectively.

Of the function of ἀφῆ, ‘contact,’ in physiology (περὶ ἀφῆς τῆς ἐν τοῖς φυσικοῖς) Aristotle speaks at some length in one passage, de Gen. et Corr. i. 6 (p. 322 sq.). It may be mentioned, as illustrating St Paul’s image, that Aristotle in this passage lays great stress on the mutual sympathy and influence of the parts in contact, describing them as παθητικὰ καὶ ποιητικὰ and as κινητικὰ καὶ κινητὰ ὑπ’ ἀλλήλων. Elsewhere, like St Paul here, he uses the plural al ἀφαί; de Caelo i. 11 (p. 280) τὸ ἄνευ φθορᾶς ὅτε μὲν ὃν ὅτε δὲ μὴ ὄν, οἷον τὰς ἀφάς, ὅτι ἄνευ τοῦ φθείρεσθαι πρότερον οὖσαι ὕστερον οὐκ εἰσίν, de Gen. et Corr. i. 8 (p. 326) οὔτε γὰρ κατὰ τὰς ἀφὰς ἐνδέχεται διείναι διὰ τῶν διαφανῶν οὔτε διὰ τῶν πόρων, ib. § 9 (p. 327) εἰ γὰρ διακρίνεσθαι δύναται καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον κατὰ τὰς ἀφάς, ὥσπερ φασί τινες, κἂν μήπω ἢ διηρημένον, ἔσται διηρημένον· δυνατὸν γὰρ διαιρεθῆναι: comp. [Plat.] Axioch. p. 365 A συνειλεγμένον τὰς ἀφάς καὶ τῷ σώματι ῥωμαλέον. It is quite clear from these passages of Aristotle, more especially from the distinction of ἀφαί and πόροι, that αἱ ἀφαί are the joinings, the junctures. When applied to the human body they would be ‘joints,’ provided that we use the word accurately of the relations between contiguous limbs, and not loosely (as it is often used) of the parts of the limbs themselves in the neighbourhood of the contact. Hippocrates indeed used ἀφαί as a physiological term in a different sense, employing it as a synonyme for ἅμματα i. e. the fasciculi of muscles (see Galen Op. XIX. p. 87), but this use was quite exceptional and can have no place here. Thus αἱ ἀφαί will be almost a synonyme for τὰ ἄρθρα, differing however (1) as being more wide and comprehensive, and (2) as not emphasizing so strongly the adaptation of the contiguous parts.

The considerations just urged seem decisive as to the meaning of the word. Some eminent modern critics

however explain αἱ ἀφαί to be ’the senses,’ following Theodoret on Ephes. iv. 16 ἀφὴν δὲ τὴν αἴσθησιν προσηγόρευσεν, ἐπειδὴ καὶ αὕτη μία τῶν πέντε αἰσθήσεων, καὶ ἀπὸ τοῦ μέρους τὸ πᾶν ὠνόμασε. St Chrysostom had led the way to this interpretation, though his language is less explicit than Theodoret’s. To such a meaning however there are fatal objections. (1) This sense of ἀφή is wholly unsupported. It is true that touch lies at the root of all sensations, and that this fact was recognised by ancient physiologists: e.g. Aristot. de Anim. i. 13 (p. 435) ἄνευ μὲν γὰρ ἀφῆς οὐδεμίαν ἐνδέχεται ἄλλην αἴσθησιν ἔχειν. But here the connexion ends; and unless more cogent examples not hitherto adduced are forthcoming, we are justified in saying that αἱ ἀφαί could no more be used for αἱ αἰσθήσεις, than in

English ’the touches’ could be taken as a synonyme for ’the senses.’ (2) The image would be seriously marred by such a meaning. The ἀφαί and σύνδεσμοι would no longer be an exhaustive description of the elements of union in the anatomical structure; the conjunction of things so incongruous under the vinculum of the same article and preposition, διὰ τῶν ἀφῶν καὶ συνδέσμων, would be unnatural; and the intrusion of the

‘senses’ would be out of place, where the result specified is the supply of nourishment (ἐπιχορηγούμενον) and the compacting of the parts (συνβιβαζόμενον). (3) All the oldest versions, the Latin, the Syriac, and the Memphitic, explain it otherwise, so as to refer in some way to the connexion of the parts of the body; e.g. in the Old Latin it is rendered nexus here and junctura in Ephes. iv. 16.

συνδέσμων] ‘bands,’ ’ligaments.’ The Greek σύνδεσμος, like the English ’ligament,’ has a general and a special sense. In its general and comprehensive meaning it denotes any of the connecting bands which strap the body together, such as muscles or tendons or ligaments properly so called; in its special and restricted use it is a ’ligament’ in the technical sense; comp. Galen Op. IV. p. 369 σύνδεσμος γὰρ ἐστιν, ὁ γοῦν ἰδίως, οὐ κοινῶς ὀνομαζόμενος, σῶμα νευρῶδες ἐξ ὀστοῦ μὲν ὁρμώμενον πάντως διαπεφυκὸς δὲ ἢ εἰς ὀστοῦν ἢ εἰς μῶν. Of the σύνδεσμοι or ligaments properly so called Galen describes at length the several functions and uses, more especially as binding and holding together the διαρθρώσεις; Op. I. 236, II. 268, 739, III. 149, IV. 2, etc., comp. Tim. Locr. de An. Mund. p. 557 συνδέσμοις ποττὰν κίνασιν τοῖς νεύροις συνᾶψε τὰ ἄρθρα (Opusc. Mythol. etc. ed. Gale). In our text indeed συν-

Colossians 2:20

αὐξει τὴν αὔξησιν τοῦ Θεοῦ. ²⁰ εἰ ἀπεθάνετε σὺν Χριστῷ

δεσμοι must be taken in its comprehensive sense; but the relation of the ἀφαί to the σύνδεσμοι in St Paul still remains the same as that of the διαρθρώσεις to the σύνδεσμοι in Galen.

ἐπιχορηγοῦμενον κ.τ.λ.] The two functions performed by the ἀφαί and σύνδεσμοι are first the supply of nutriment etc. (ἐπιχορηγοῦμενον), and secondly the compacting of the frame (συνβιβαζόμενον). In other words they are the communication of life and energy, and the preservation of unity and order. The source of all (ἐξ οὔ) is Christ Himself the Head; but the channels of communication (διὰ τῶν κ.τ.λ.) are the different members of His body, in their relation one to another. For ἐπιχορηγοῦμενον ‘bountifully furnished’ see the note on Gal. iii. 5. Somewhat similarly Aristotle speaks of σῶμα κάλλιστα πεφυκός καὶ κεχορηγημένον, Pol. iv. 1 (p. 1288). For examples of χορηγία applied to functions of the bodily organs, see Galen. Op. III. p. 617 ἐν ταῖς εἰσπνοαῖς χορηγία ψυχρὰς ποιότητος, Alex. Probl. i. 81 τὸ πλείστον τῆς τροφῆς ἐξυδαρούμενον χορηγείται πρὸς γένεσιν τοῦ πάθους. For συνβιβαζόμενον, ‘joined together, compacted,’ see the note on ii. 2. In the parallel passage, Ephes. iv. 16, this part of the image is more distinctly emphasized, συναρμολογούμενον καὶ συνβιβαζόμενον. The difference corresponds to the different aims of the two epistles. In the Colossian letter the vital connexion with the Head is the main theme; in the Ephesian, the unity in diversity among the members.

αὐξει τὴν αὔξησιν κ.τ.λ.] By the two-fold means of contact and attachment nutriment has been diffused and structural unity has been attained, but these are not the ultimate result; they are only intermediate processes; the end is growth. Comp. Arist. Metaph. iv.4(p.1014) αὔξησιν ἔχει δ’ ἑτέρου τῷ ἄπτεσθαι καὶ συμπεφυκέναι…διαφέρει δὲ σύμφυσις ἀφῆς, where growth is attributed to the same two physiological conditions as here.

τοῦ Θεοῦ] i.e. ‘which partakes of God, which belongs to God, which has its abode in God.’ Thus the finite is truly united with the Infinite; the end which the false teachers strove in vain to compass is attained; the Gospel vindicates itself as the true theanthropism, after which the human heart is yearning and the human intellect is feeling. See above, p. 117 sq. With this conclusion of the sentence contrast the parallel passage Ephes. iv. 16 τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ, where again the different endings are determined by the different motives of the two epistles.

The discoveries of modern physiology have invested the Apostle’s language with far greater distinctness and force than it can have worn to his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on his image of the relations between the body and the head. At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing on the interruption of continuity, all these add to the completeness and life of the image. But the following passages will show how even ancient scientific speculation was feeling after those physiological truths which the image involves; Hippocr. de Morb. Sacr. p. 309 (ed. Foese) κατὰ ταῦτα νομίζω τὸν ἐγκέφαλον δύναμιν πλείστην ἔχειν ἐν τῷ ἀνθρώπῳ…οἱ δὲ ὀφθαλμοὶ καὶ τὰ οὔατα καὶ ἡ γλῶσσα καὶ αἱ χεῖρες καὶ οἱ πόδες, οἷα ἂν ὁ ἐγκέφαλος γινώσκῃ, τοιαῦτα ὑπηρετοῦσι…

ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ ἐς δὲ τὴν σύνεσιν ὁ ἐγκέφαλος ἐστὶν ὁ διαγγέλλων…διότι φημὶ τὸν ἐγκέφαλον eἶναι τὸν ἑρμηνεύοντα τὴν σύνεσιν, αἱ δὲ φρένες ἄλλως ὄνομα ἔχοισι τῇ τύχῃ κεκτημένον…λέγουσι δὲ τινες ὡς φρονέομεν τῇ καρδίῃ καὶ τὸ ἀνιώμενον τοῦτο ἐστι καὶ τὸ φροντίζον· τὸ δὲ οὐχ οὕτως ἔχει…τῆς…φρονήσιος οὐδετέρῳ μέτεστιν ἀλλὰ πάντων τουτέων ὁ ἐγκέφαλος αἴτιός ἐστιν…πρῶτος αἰσθάνεται ὁ ἐγκέφαλος τῶν ἐν τῷ σώματι ἐνεόντων

(where the theory is mixed up with some curious physiological speculations), Galen. Op. I. 235 αὐτὸς δὲ ὁ ἐγκέφαλος ὅτι μὲν ἀρχὴ τοῖς νεύροις ἅπασι τῆς δυνάμεώς ἐστιν, ἐναργῶς

ἐμάθομεν…πότερον δὲ ὡς αὐτὸς τοῖς νεύροις, οὕτω ἐκείνῳ πάλιν ἕτερόν τι μύριον ἐπιπέμπει, ἢ πηγὴ τις αὐτῶν ἐστίν, ἔτ’ ἄδηλον, ib. IV. p. 11 ἀρχὴ μὲν γὰρ αὐτῶν (i.e. τῶν νεύρων) ὁ ἐγκέφαλός ἐστι, καὶ τὰ πάθη εἰς αὐτὸν φέρει, οἷον eἰς ἄρουράν τινα τῆς λογιστικῆς ψυχῆς· ἔκφυσις δ’ ἐντεῦθεν, οἷον πρέμνου τινὸς eἰς δένδρον ἀνήκοντος μέγα, ὁ νωτιαῖός ἐστι μυελός…σύμπαν δ’ οὕτω τὸ σῶμα μεταλαμβάνει δι’ αὐτῶν πρώτης μὲν καὶ μάλιστα κινήσεως, ἐπὶ ταύτῃ δ’ αἰσθήσεως, XIV. p. 313 οὕτη γὰρ (i.e. ἡ κεφαλή) καθάπερ τις ἀκρόπολις ἐστι τοῦ σώματος καὶ τῶν τιμιωτάτων καὶ ἀναγκαιστάτων ἀνθρώποις αἰσθήσεων οἰκητήριον. Plato had made the head the

central organ of the reason (Tim. 69 sq.: see Grote’s Plato III. pp. 272, 287, Aristotle II. p. 179 sq.), if indeed the speculations of the Timæus may be regarded as giving his serious physiological views; but he had postulated other centres of the emotions and the appetites, the heart and the abdomen. Aristotle, while rightly refusing to localise the mind as mind, had taken a retrograde step physiologically, when he transferred the centre of sensation from the brain to the heart; e.g. de Part. Anim. ii. 10 (p. 656). Galen, criticizing his prodecessors, says of Aristotle δῆλός ἐστι κατεγνωκώς μὲν αὐτοῦ (i.e. τοῦ ἐγκεφάλου) τελέαν ἀχρηστίαν, φανερῶς δ’ ὁμολογεῖν αἰδούμενος (Op. III. p. 625). The Stoics however (Ζήνων καὶ Χρύσιππος ἅμα τῷ σφετέρῳ χορῷ παντὶ) were even worse offenders; and in reply to them more especially Galen elsewhere discusses the question πότερον ἐγκέφαλος ἢ καρδία τὴν ἀρχὴν ἔχει, Op. v. p. 213 sq. Bearing in mind all this diversity of opinion among ancient physiologists, we cannot fail to be struck in the text not only with the correctness of the image but also with the propriety of the terms; and we are forcibly reminded that among the Apostle’s most intimate companions at this time was one whom he calls ’the beloved physician’ (iv. 14).

20-23. ‘You died with Christ to your old life. All mundane relations have ceased for you. Why then do you-you who have attained your spiritual manhood-submit still to the rudimentary discipline of children? Why do you-you who are citizens of heaven-bow your necks afresh to the tyranny of material ordinances, as though you were still living in the world? It is the same old story again; the same round of hard, meaningless, vexatious prohibitions, ‘Handle not,’ ‘Taste not,’ ‘Touch not.’ What folly! When all these things-these meats and drinks and the like-are earthly, perishable, wholly trivial and unimportant! They are used, and there is an end of them. What is this, but to draw down upon yourselves the denunciations uttered by the prophet of old? What is this but to abandon God’s word for precepts which are issued by human authority and inculcated by human teachers? All such things have a show of wisdom, I grant. There is an officious parade of religious devotion, an eager affectation of humility; there is a stern ascetic rigour, which ill-treats the body: but there is nothing of any real value to check indulgence of the flesh.’

Colossians 2:21-22

δογματίζεσθε; ²¹Μὴ ἄψη μηδὲ γεύση μηδὲ θίγης ²²(ἄ

20. From the theological tenets of the false teachers the Apostle turns to the ethical—from the objects of their worship to the principles of their conduct. The baptism into Christ, he argues, is death to the world. The Christian has passed away to another sphere of existence. Mundane ordinances have ceased to have any value for him, because his mundane life has ended. They belong to the category of the perishable; he has been translated to the region of the eternal. It is therefore a denial of his Christianity to subject himself again to their tyranny, to return once more to the dominion of the world. See again the note on iii. 1.

εἰ ἀπεθάνετε] ‘if ye died, when ye were baptized into Christ.’ For this connexion between baptism and death see the notes on ii. 11, iii. 3. This death has many aspects in St Paul’s teaching. It is not only a dying with Christ, 2 Tim. ii. 11 εἰ γὰρ συναπεθάνομεν; but it is also a dying to or from something. This is sometimes represented as sin, Rom. vi. 2 οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ (comp. vv. 7, 8); sometimes as self, 2 Cor. v. 14, 15 ἄρα οἱ πάντες ἀπέθανον…ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν; sometimes as the laio, Rom. vii. 6 κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντες, Gal. ii. 19 διὰ νόμου νόμῳ ἀπέθανον; sometimes still more widely as the world, regarded as the sphere of all material rules and all mundane interests, so here and iii. 3 ἀπεθάνετε γάρ. In all cases St Paul uses the aorist ἀπέθανον, never the perfect τέθνηκα; for he wishes to emphasize the one absolute crisis, which was marked by the change of changes. When the aorist is wanted, the compound verb ἀποθνήσκειν is used; when the perfect, the simple verb θνήσκειν; see Buttmann Ausf. Gramm. § 114. This rule holds universally in the Greek Testament.

ἀπὸ τῶν στοιχείων κ.τ.λ.] i.e. ‘from

the rudimentary, disciplinary, ordinances, whose sphere is the mundane and sensuous’: see the note on ver. 8. For the pregnant expression ἀποθανεῖν ἀπὸ comp. Gal. v. 4 κατηργήθητε ἀπὸ Χριστοῦ (so too Rom. vii. 2, 6), 2 Cor. xi. 3 φθαρῇ…ἀπὸ τῆς ἀπλότητος, and see A. Buttmann p. 277 note.

δογματίζεσθε] ‘are ye overridden with precepts, ordinances.’ In the 1xx the verb δογματίζειν is used several times, meaning ’to issue a decree,’ Esth. iii. 9, 1 Esdr. vi. 33, 2 Macc. x. 8, xv. 36, 3 Macc. iv. 11. Elsewhere it is applied most commonly to the precepts of philosophers; e.g. Justin Apol. i. 7 οἱ ἐν Ἕλλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς τῷ ἑνὶ ὀνόματι φιλοσοφίας προσαγορεύονται (comp. § 4), Epict. iii. 7. 17 sq. εἰ θέλεις εἶναι φιλόσοφος…δογματίζων τὰ αἰσχρά. Here it would include alike the δόγματα of the Mosaic law (ver. 14) and the δόγματα of the ‘philosophy’ denounced above (ver. 8). Both are condemned; the one as superseded though once authoritative, the other as wholly vexatious and unwarrantable. Examples are given in the following verse, μὴ ἄψη κ.τ.λ. For the construction here, where the more remote object, which would stand in the dative with the active voice (2 Macc. x. 8 ἐδογμάτισαν…τῷ τῶν Ἰουδαίων ἔθνει), becomes the nominative of the passive, compare χρηματίζεσθαι Matt. ii. 12, 22, διακονεῖσθαι Mark x. 45, and see Winer § xxxix. p. 326, A. Buttmann p. 163, Kühner § 378, π. p. 109.

21. Μὴ ἄψη κ.τ.λ.] The Apostle disparagingly repeats the prohibitions of the false teachers in their own words, ‘Handle not, neither taste, neither touch.’ The rabbinical passages quoted in Schöttgen show how exactly St Paul’s language reproduces, not only the spirit, but even the form, of these injunctions. The Latin commentators, Hilary and Pelagius, suppose

Colossians 2:22

ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει), κατὰ τὰ

these prohibitions to be the Apostle’s own, thus making a complete shipwreck of the sense. So too St Ambrose de Noe et Arca 25 (I. p. 267), de Abr. i. 6 (I. p. 300). We may infer from the language of St Augustine who argues against it, that this was the popular interpretation in his day: Epist. exix (II. p. 512) ’tanquam praeceptum putatur apostoli, nescio quid tangere, gustare, attaminare, prohibentis.’ The ascetic tendency of the age thus fastened upon a slight obscurity in the Greek and made the Apostle recommend the very practices which he disparaged. For a somewhat similar instance of a misinterpretation commonly received see the note on τοῖς δόγμασιν ver. 14. Jerome however (I. p. 878) had rightly interpreted the passage, illustrating it by the precepts of the Talmud. At a still earlier date Tertullian, Ade. Marc. v. 19, gives the correct interpretation.

These prohibitions relate to defilement contracted in divers ways by contact with impure objects. Some were doubtless reenactments of the Mosaic law; while others would be exaggerations or additions of a rigorous asceticism, such as we find among the Essene prototypes of these Colossian heretics, e.g. the avoidance of oil, of wine, or of flesh-meat, the shunning of contact with a stranger or a religious inferior, and the like; see pp. 85 sq. For the religious bearing of this asceticism, as springing from the dualism of these heretical teachers, see above, pp. 79, 104 sq.

ἄψῃ] The difference between ἄπτεσθαι and θιγγάνειν is not great, and in some passages where they occur together, it is hard to distinguish them: e.g. Exod. xix. 12 προσέχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος καὶ θιγεῖν τι αὐτοῦ· πᾶς ὁ ἀψάμενος τοῦ ὄρους θανάτῳ τελευτήσει, Eur. Bacch. 617 οὗτ’ ἔθιγεν οὐθ’ ἦψαθ’ ἡμῶν, Arist. de Gen. et Corr. i. 8 (p. 326) διὰ τί οὐ γίγνεται ἀψάμενα ἐν, ὥσπερ ὕδωρ ὕδατος ὅταν θίγῃ; Dion Chrys. Or. xxxiv (II. p. 50) οἱ δ’ ἐκ παρέργου προσίασιν ἁπτόμενοι μόνον τοῦ πράγματος, ὥσπερ οἱ σπονδῆς θιγγάνοντες, Themist. Paraphr. Arist. 95 τὴν δὲ ἄφην αὐτῶν ἄπτεσθαι τῶν αἰσθητῶν ἀναγκαῖον· καὶ γὰρ τοὔνομα αὐτῆς ἐκ τοῦ ἄπτεσθαι καὶ θιγγάνειν. But ἄπτεσθαι is the stronger word of the two. This arises from the fact that it frequently suggests, though it does not necessarily involve, the idea of a voluntary or conscious effort, ’to take hold of’—a suggestion which is entirely wanting to the colourless word θιγγάνειν; comp. Themist. Paraphr. Arist. 94 ἡ τῶν ζώων ἄφη κρίσις ἐστι καὶ ἀντίληψις τοῦ θιγγάνοντος. Hence in Xen. Cyrop. i. 3. 5 ὅτι σε, φάναι, ὁρῶ, ὅταν μὲν τοῦ ἄρτου ἄψῃ, εἰς οὐδὲν τὴν χεῖρα ἀποψώμενον, ὅταν δὲ τούτων τινὸς θίγῃς, εὐθὺς ἀποκαθαίρει τὴν χεῖρα εἰς τὰ χειρόμακτρα κ.τ.λ. Thus the words chosen in the Latin Versions, tangere for ἄπτεσθαι and attaminare or contractare for θιγεῖν, are unfortunate, and ought to be transposed. Our English Version, probably influenced by the Latin, has erred in the same direction, translating ἄπτεσθαι by ’touch’ and θιγεῖν by ‘handle.’ Here again they must be transposed. ‘Handle’ is too strong a word for either; though in default of a better it may stand for ἄπτεσθαι, which it more nearly represents. Thus the two words ἄψῃ and θίγῃs being separate in meaning, γεύσῃ may well interpose; and the three together will form a descending series, so that, as Beza (quoted in Trench N. T. Syn. § xvii. p. 57) well expresses it, ‘decrecente semper oratione, intelligatur crescere superstitio.’

On the other hand ἄψῃ has been interpreted here as referring to the relation of husband and wife, as e.g. in 1 Cor. vii. 1 γυναικὸς μὴ ἄπτεσθαι; and the prohibition would then be illustrated by the teaching of the he-

ΕΝΤΑΛΜΑΤΑ ΚΑΙ ΔΙΔΑΣΚΑΛΙΑΣ ΤΩΝ ΑΝΟΡΩΠΩΝ retics in 1 Tim. iv. 3 κωλυόντων γαμεῖν. But, whatever likelihood there may be that the Colossian false teachers also held this doctrine (see above, p. 85 sq.), it nowhere appears in the context, and we should not expect so important a topic to be dismissed thus carsorily. Moreover θυγάνειν is used as commonly in this meaning as ἄπτεσθαι (see Gataker Op. Crit. p. 79, and examples might be multiplied); so that all ground for assigning it to ἄπτεσθαι especially is removed. Both ἄπτεσθαι and θυγάνειν refer to defilement incurred through the sense of touch, though in different degrees; ‘Handle not, nor yet taste, nor even touch.’

22. ‘Only consider what is the real import of this scrupulous avoidance. Why, you are attributing an inherent value to things which are fleeting; you yourselves are citizens of eternity, and yet your thoughts are absorbed in the perishable.’ ἄ] ‘which things,’ i.e. the meats and drinks and other material objects, regarded as impure to the touch. The antecedent to ἄ is implicitly involved in the prohibitions μὴ ἄψῃ κ.τ.λ.

ἐστιν εἰς φθοράν] ‘are destined for corruption.’ For similar expressions see Acts viii. 20 εἴη εἰς ἀπώλειαν (comp. ver. 23 εἰς χολὴν πικρίας καὶ σύνδεσμον ἀδικίας…ὔντα), 2 Pet. ii. 12 γεγεννημένα…εἰς ἄλωσιν καὶ φθοράν. For the word φθορὰ, involving the idea of ‘decomposition,’ see the note on Gal. vi. 8. The expression here corresponds to εἰς ἀφεδρῶνα ἐκβίλλεται (ἐκπορεύεται), Matt. xv. 17, Mark vii. 19.

τῇ ἀποχρήσει] ‘in the consuming.’

Comp. Sence. de Vit. beat. 7 ‘in ipso usu sui periturum.’ While the verb ἀποχρώμαι is common, the substantive ἀπόχρησις is extremely rare: Plut. Mor. p. 267 P χαίρειν ταῖς τοιαύταις ἀποχρήσεσι καὶ συστολαῖς τῶν περιττῶν (i.e. ‘by such modes of consuming and abridging superfluities’), Dion. Hal. A. R. i. 58 ἐν ἀποχρήσει γῆς μοίρας. The unusual word was chosen for its expressiveness: the χρῆσις here was an ἀπόχρησις; the things could not be used without rendering them unfit for further use. The subtlety of the expression in the original cannot be reproduced in any translation.

On the other hand the clause is sometimes interpreted as a continuation of the language of the ascetic teachers; ‘Touch not things which all lead to ruin by their abuse.’ This interpretation however has nothing to recommend it. It loses the point of the Apostle’s argument; while it puts upon εἶναι εἰς φθορὰν a meaning which is at least not natural.

κατὰ κ.τ.λ.] connected directly with vv. 20, 21, so that the words ἄ ἐστιν… τῇ ἀποχρήσει are a parenthetical comment.

τὰ ἐντάλματα κ.τ.λ.] The absence of both preposition and article before διδασκαλίας shows that the two words are closely connected. They are placed here in their proper order; for ἐντάλματα describes the source of authority and διδασκαλίας the medium of communication. The expression is taken ultimately from Isaiah xxix. 13, where the words run in the LXX, μάτην δὲ σέβονται με, διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας. The Evangelists (Matt. xv. 9, Mark vii. 7), quoting the passage, substitute in the latter clause διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.

The coincidences in St Paul’s language here with our Lord’s words as related in the Gospels (Matt. xv.

1—20, Mark vii. 1—23) are striking, and suggest that the Apostle had this discourse in his mind. (1) Both alike argue against these vexatious ordinances from the perishableness of meats. (2) Both insist upon the indifference of such things in themselves. In Mark vii. 19 the Evangelist emphasizes the importance of our Lord’s

Colossians 2:23

23 ἄτινά ἐστιν λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρη-

words on this occasion, as practically abolishing the Mosaic distinction of meats by declaring all alike to be clean (καθαρίζων; see the note on ver. 16). (3) Both alike connect such ordinances with the practices condemned in the prophetic denunciation of Isaiah.

23. ‘All such teaching is worthless. It may bear the semblance of wisdom; but it wants the reality. It may make an officious parade of religious service; it may vaunt its humility; it may treat the body with merciless vigour; but it entirely fails in its chief aim. It is powerless to check indulgence of the flesh.’ ἄτινα] ‘which sort of things.’ Not only these particular precepts, μὴ ἄψῃ κ.τ.λ., but all precepts falling under the same category are condemned. For this force of ἄτινα as distinguished from ᾶ, see the notes on Gal. iv. 24, v. 19, Phil. iv. 3. The antecedent here is not ἐντάλματα καὶ διδασκαλίας κ.τ.λ., but the prohibitions given in ver. 21.

λόγον μὲν κ.τ.λ.] ‘having a reputation for wisdom,’ but not the reality. The corresponding member, which should be introduced by δέ, is suppressed; the opposite clause being postponed and appearing later in a new form, οὐκ ἐν τιμῇ τινι κ.τ.λ. Such suppressions are common in classical writers, more especially in Plato; see Kühner § 531, II. p. 813 sq., Jelf § 766, and comp. Winer § lxiii. p. 719 sq. Jerome therefore is not warranted in attributing St Paul’s language here to ‘imperitia artis grammaticae’ (Epist. exxi, Op. II. p. 884). On the contrary it is just the license which an adept in a language would be more likely to take than a novice.

In this sentence λόγον ἔχοντα σοφίας is best taken as a single predicate, so that ἐστιν is disconnected from ἔχοντα. Otherwise the construction ἐστιν ἔχοντα (for ἔχει) would be supported by many parallels in the Greek Testament; see Winer § xlv. p. 437.

The phrase λόγον ἔχειν τινός, so far as I have observed, has four meanings. (A) Two as applied to the thinking subject. (i) ‘To take account of, to hold in account, to pay respect to’: e.g. Aisch. Prom. 231 βριτῶν δὲ τῶν ταλαιπώρων λόγον οὐκ ἔσχειν οὐδένα, Domosth. de Coron. § 199 εἴπερ ἢ δόξης ἢ προγόνων ἢ τοῦ μέλλοντος αἰῶνος εἶχε λόγον, Plut. Vit. Philop. 18 πῶς ἄξιον ἐκείνου λόγον ἔχειν τοῦ ἀνδρὸς κ.τ.λ. (ii) ‘To possess the reason or account or definition of,’ ’to have a scientific knowledge of’; Plato Gorg. p. 465 A τέχνην δὲ αὐτὴν οὗ φημὶ εἶναι ἀλλ’ ἐμπειρίαν, ὅτι οὐκ ἔχει λόγον οὐδένα ὡν προσφέρει, ὁποῖα ἄττα τὴν φύσιν ἐστίν, and so frequently. These two senses are recognised by Aristotle, Eth. Nic. i. 13 (p. 1102), where he distinguishes the meaning of the expressions ἔχειν λόγον τοῦ πατρὸς ἢ τῶν φίλων and ἔχειν λόγον τῶν μαθητικῶν. (B) Two as applied to the object of thought. (iii) ‘To have the credit or reputation of,’ as here. This sense of ἔχειν λόγον, ’to be reputed,’ is more commonly found with an infinitive: e.g. Plato Epin. 987 B αὐτὸς Ἀφροδίτης εἶναι σχέδον ἔχει λόγον. (iv) ‘To fulfil the definition of, to possess the characteristics, to have the nature of’; e.g. Philo Vit. Cont. 4 (II. p. 477) ἐκάτερον δὲ πηγῆς λόγον ἔχον, Plut. Mor. p. 637 D τὸ δὲ ὡὸν οὔτε ἀρχῆς ἔχει λόγον, οὐ γὰρ ὑφίσταται πρῶτον, οὔτε ὅλου φύσιν, ἀτελὲς γὰρ ἐστιν, ib. 640 F δεῖ πρὸς τὸ ἐμφυτευόμενον χώρας λόγον ἔχειν τὸ δεξόμενον. The senses of λόγον ἔχειν with other constructions, or as used absolutely, are very various, e.g. ’to be reasonable,’ ’to hold discourse,’ ’to bear a ratio,’ etc., but do not come under consideration here. Nor again does such an expression as Plut. Mor. p. 550 C μήτε τὸν λόγον ἔχων τοῦ νομοθέτου, ’not being in pos-

σκεία καὶ ταπεινοφροσύνη [καὶ] ἀφειδεία σώματος, οὐκ

session of, not knowing, the intention of the legislator’; for the definite article removes it from the category of the cases considered.

ἐν ἐθελοθρησκεία] ‘in volunteered, self-imposed, officious, supererogatory service.’ One or both of these two ideas, (i) ’excessive readiness, officious zeal,’ (ii) ‘affectation, unreality,’ are involved in this and similar compounds; e.g. ἐθελοδουλεία, ἐθελοκάκησις, ἐθελοκίνδυνος, ἐθελοκωφεῖν, ἐθελορητωρ, ἐθελοπρόξενος: these compounds being used most frequently, though not always (as this last word shows), in a bad sense. This mode of expression was naturalised in Latin, as appears from Augustino Epist. exlix. 27 (II. p. 514) ‘Sic enim et vulgo dicitur qui divitem affectat thelodives, et qui sapientem thelosapiens, et cetera hujusmodi.’ Epiphanius, when writing of the Pharisees, not content with the word here supplied by St Paul, coins a double compound ἐθελοπερισσοθρησκεία, Haer. i. 16 (p. 34).

ταπεινοφροσύνη] The word is here disparaged by its connexion, as in ver. 18 (see the note there). The force of ἐθελο- may be regarded as carried on to it. Real genuine ταπεινοφροσύνη is commended below; iii. 12.

ἀφειδεία σώματος] ‘hard treatment of the body.’ The expression ἀφειδεῖν τοῦ σώματος is not uncommon, being used most frequently, not as here of ascetic discipline, but rather of courageous exposure to hardship and danger in war, e.g. Lysias Or. Fun. 25, Joseph. B. J. iii. 7. 18, Lucian Anach. 24, Plut. Vit. Pericl. 10; in Plut. Mor. p. 137 e however, of a student’s toil, and ib. p. 135 E, more generally of the rigorous demands made by the soul on the body. The substantive ἀφειδεία or ἀφειδία does not often occur. On the forms in -εια and -ία derived from adjectives in -ης see Buttmann Ausf. Gramm. § 119, II. p. 416 sq. The great preponderance of manuscript authority favours the form ἀφειδεία here: but in such questions of orthography the fact carries less weight than in other matters. The καὶ before ἀφειδεία should probably be omitted; in which case ἀφειδεία becomes an instrumental dative, explaining λόγον ἔχοντα σοφίας. While the insertion would naturally occur to scribes, the omission gives more point to the sentence. The ἐθελοθρησκεία καὶ ταπεινοφροσύνη as the religious elements are thus separated from the ἀφειδεία σώματος as the practical rule.

οὐκ ἐν τιμῇ κ.τ.λ.] ‘yet not really of any value to remedy indulgence of the flesh.’ So interpreted the words supply the opposite clause to λόγον μὲν ἔχοντα σοφίας, as the presence of the negative οὐκ naturally suggests. If the sentence had been undisturbed, this opposite clause would naturally have been introduced by δὲ, but the interposition of ἐν ἐθελοθρησκεία κ.τ.λ. has changed its form by a sort of attraction. For this sense of ἐν τιμῇ comp. Lucian Merc. cond. 17 τὰ καινὰ τῶν ὑποδημάτων ἐν τιμῇ τινὶ καὶ ἐπιμελεία ἐστίν: similarly Hom. Il. ix. 319 ἐν δὲ ἰῇ τιμῇ κ.τ.λ. The preposition πρὸς, like our English ‘for,’ when used after words denoting utility, value, sufficiency, etc., not uncommonly introduces the object to check or prevent or cure which the thing is to be employed. And even though utility may not be directly expressed in words, yet if the idea of a something to be remedied is present, this preposition is freely used notwithstanding. See Isocr. Phil. 16 (p. 85) πρὸς τοὺς βαρβάρους χρήσιμον, Arist. H. A. iii. 21 (p. 522) συμφέρει πρὸς τὰς διαρροίας ἡ τοι-αύτη μάλιστα, de Respir. 8 (p. 474) ἀνάγκη γίνεσθαι κατάψυξιν, εἰ μέλλει τεύξεσθαι σωτηρίας τοῦτο γὰρ βοηθεῖ πρὸς ταύτην τὴν φθοράν, Lucian Pisc. 27 χρήσιμον γοῦν καὶ πρὸς ἐκείνους τὸ τοιοῦτον, Galen Op. XII. p. 399 χρωμὲ-νῳ γε τίνι πρὸς τὸ πάθος ἀρκτεῖῳ στέἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός.

ατι, p. 420 τοῦ δόντος αὐτὰ πρὸς ἀλω-πεκίας φαλακρώσεις κ.τ.λ., p. 430 συνέ-θηκαν…φάρμακα πρὸς ρεούσας τρίχας, p. 476 βραχυτάτην ἔχοντι δύναμιν ὡς πρὸς τὸ προκείμενον σύμπτωμα, p. 482 τοῦτο δὲ καὶ πρὸς τὰ ἐν ὅλῳ τῷ σώματι ἐξανθήματα σφόδρα χρήσιμόν ἐστιν. p. 514 χρηστέον δὲ πᾶσι τοῖς ἀναγεγραμμένοις βοηθήμασι πρὸς τὰς γινόμενας δι’ ἔγκαν-σιν κεφαλαλγίας, p. 601 κόλλιστον πρὸς αὐτὴν φάρμακον ἐγχείμενον νάρδινον μύρον. These examples from Galen are only a few out of probably some hundreds, which might be collected from the treatise in which they occur, the de Compositione Medicamentorum.

The language, which the Colossian false teachers would use, may be inferred from the account given by Philo of a Judaic sect of mystic ascetics, who may be regarded, not indeed as their direct, but as their collateral ancestors (see p. 86, note 2, p. 94), the Therapeutes of Egypt; de Vit. Cont. § 4 (II. p. 476 sq.) τρυφῶσιν ὑπὸ σο-φίας ἐστιώμενοι πλουσίως καὶ ἀφθόνως τὰ δόγματα χορηγούσης, ὡς καὶ…μό-λις δι’ ἰξ ἡμερῶν ἀπογεύεσθαι τρο-φῆς ἀναγκαίας…σιτοῦνται δι’…ὄρτον εὐ-τελῆ, καὶ ὄψον ἄλες…πότον ὕδωρ ναμα-τιαῖον αὐτοῖς ἐστίν…πλησμονὴν ὡς ἐχθρόν τε καὶ ἐπίβουλον ἐκτρεπόμενοι ψυχῆς καὶ σώματος. St Paul apparently has before him some similar exposition of the views of the Colossian heretics, either in writing or (more probably) by report from Epaphras. In reply he altogether denies the claims of this system to the title of σοφία; he disputes the value of these δόγματα; he allows that this πλησμονή is the great evil to be checked, the fatal disease to be cured; but he will not admit that the remedies prescribed have any substantial and lasting efficacy.

The interpretation here offered is not new, but it has been strangely overlooked or despised. The passages adduced will I trust show the groundlessness of objections which have been brought against it owing to the use of the preposition; and in all other respects it seems to be far preferable to any rival explanation which has been suggested. The favourite interpretations in ancient or modern times divide themselves into two classes, according to the meaning assigned to πρὸς πλησμονὴν τῆς σαρκός. (1) It is explained in a good sense: ’to satisfy the reasonable wants of the body.’ In this case οὐκ ἐν τιμῇ τινί is generally interpreted, ’not holding it (the body) in any honour.’ So the majority of the fathers, Greek and Latin. This has the advantage of preserving the continuity of the words οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν κ.τ.λ.: but it assigns an impossible sense to πλησμονὴ τῆς σαρκός. For πλησμονή always denotes ‘repletion,’ ‘surfeiting,’ ’excessive indulgence,’ and cannot be used of a reasonable attention to the physical cravings of nature; as Galen says, Op. xv. p. 113 πάντων εἰω-θότων οὐ μόνον ἰατρῶν ἀλλὰ καὶ τῶν ἄλ-λων Ἑλλήνων τὸ τῆς πλησμονῆς ὄνομα μᾶλλόν πως ἐπιφέρειν ταῖς ὑπερβο-λαῖς τῆς συμμέτρου ποσότητος: and certainly neither the Apostle nor the Colossian ascetics were likely to depart from this universal rule. To the long list of passages quoted in Wetstein may be added such references as Philo Leg. ad Gai. § 1 (II. p. 546), Clem. Hom. viii. 15, Justin Dial. 126, Dion. Alex. in Euseb. H.E. vii. 25; but they might be increased to any extent. (2) A bad sense is attached to πλησμονή, as usage demands. And here two divergent interpretations have been put forward. (i) The proper continuity of the sentence is preserved, and the words οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός are regarded as an exposition of the doctrine of the false teachers from their own point of view. So Theodore of Mopsuestia, οὐ τίμιον νομίζον-