See on Romans 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc.

In baptism (ἐν τῷ βαπτίσματι or βαπτισμῷ)

The article, the baptism points to the familiar rite, or may have the force of your.

Wherein also (ἐν ᾧ καὶ)

Referring to baptism, not to Christ.

Ye were raised with Him (συνηγέρθητε)

The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried, and with Romans 6:4, which is decisive.

Through the faith of the operation of God

Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1 Corinthians 15:3, 1 Corinthians 15:4 (note); Romans 10:9; Ephesians 1:19. Colossians 2:11, Colossians 2:12 should be compared with Romans 6:2-6.

Morally, as Ephesians 2, Ephesians 1:5; Romans 6:11. In your sins (ἐν τοῖς παραπτῶμασιν) The best texts omit ἐν in, and the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14.

The uncircumcision of your flesh

That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses. Compare Ephesians 2:11.

He quickened together (συνεζωοποίησεν)

Only here and Ephesians 2:5. Endowed with a new spiritual life, as Colossians 2:12. This issues in immortal life. Compare Ephesians 2:6.

Having forgiven us (χαρισάμενος ἡμῖν)

Freely (χάρις grace, free gift), as Luke 7:42; 2 Corinthians 2:7, 2 Corinthians 2:10; Colossians 3:13. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13; Colossians 3:3, Colossians 3:4; Ephesians 2:2, Ephesians 2:3, Ephesians 2:13, Ephesians 2:14; Ephesians 4:31, Ephesians 4:32.

See on Acts 3:19 : compare Revelation 3:5. The simple verb ἀλείφω means to anoint, see on John 11:2. Hence to besmear. The compounded preposition ἐξ means completely. The compound verb here is used by Thucydides of whitewashing a wall; 1 Chronicles 29:4, of overlaying walls with gold. The preposition also carries the sense of removal; hence to smear out; to wipe away.

The handwriting (τὸ χειρόγραφον)

The A.V. has simply translated according to the composition of the noun, χείρ hand, γράφω to write. Properly an autograph, and specially a note of hand, bond. Compare Tobit 5:3; 9:5. Transcribed, chirographus and chirographon, it appears often in Latin authors, especially in law-books. So Juvenal, of a rascally neighbor, who declares his note of hand void, and the tablets on which it is written as so much useless wood (xvi., 41). Suetonius, of the promise of marriage given by Caligula to Ennia Naevia "under oath and bond" (chirographo, "Caligula," 12).

Of ordinances (τοῖς δόγμασιν)

See on Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15.

Which was contrary to us (ὃ ἦν ὑπεναντίον ἡμῖν)

He has just said which was against us (το καθ' ἡμῶν); which stood to our debit, binding us legally. This phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare Romans 4:15; Romans 5:20; 1 Corinthians 15:56; Galatians 3:23. "Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us" (Maclaren).

Took it out of the way (αὐτὸ ἦρκεν ἐκ τοῦ μέσου)

Lit., out of the midst.

Nailing it to His cross (προσηλώσας αὐτὸ τῷ σταυρῷ)

Rev., the cross. The verb occurs nowhere else. The law with its decrees was abolished in Christ's death, as if crucified with Him. It was no longer in the midst, in the foreground, as a debtor's obligation is perpetually before him, embarrassing his whole life. Ignatius: "I perceived that ye were settled in unmovable faith, as if nailed (καθηλωμένους) upon the cross of our Lord Jesus Christ, both in flesh and spirit" (To Smyrna, 1).

For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19 sqq.; 2 Corinthians 3:12 sqq.; Hebrews 2:2.

He made a show of them (ἐδειγμάτισεν)

Only here and Matthew 1:19, see note. The compound παραδειγματίζω to expose to public infamy, is found Hebrews 6:6; and δεῖγμα example, in Jde 1:7. The word is unknown to classical Greek. The meaning here is to make a display of, exhibit. He showed them as subordinate and subject to Christ. Compare especially Hebrews 1:1-14 throughout, where many points of contact with the first two chapters of this epistle will be found.

Openly (ἐν παῤῥησίᾳ)

Or boldly. See on Plm 1:8. Not publicly, but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world.

Triumphing over them (θραιμβεύσας αὐτοὺς)

See on 2 Corinthians 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph, there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels "do His commandments and hearken unto the voice of His word." But while I hold to that explanation in 2 Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2 Corinthians, the captives rejoice in the triumph. Compare Revelation 19:11. Our knowledge of the word θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition.

In it (ἐν αὐτῷ)

The cross. Many expositors, however, render in Him, Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from Colossians 2:5 to Colossians 2:14; Christ, four times; in Him, four; in whom, two; with Him, three. In it is necessary only if the subject of the sentence is Christ; but the very awkward change of subject from God (quickened us together, Colossians 2:13) is quite unnecessary. God is the subject throughout.

Conclusion from the canceling of the bond. The allusions which follow (Colossians 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Colossians 2:9-15; excessive ritualism, asceticism, and angelic mediation.

Judge (κρινέτω)

Sit in judgment.

Meat - drink (βρώσει - πόσει)

Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32 (see note); John 6:27, John 6:55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10, and note on Mark 7:19. The Mosaic law contained very few provisions concerning drinks. See Leviticus 10:9; Leviticus 11:34, Leviticus 11:36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food.

In respect (ἐν μέρει)

See on 2 Corinthians 3:10. Lit., in the division or category.

Holyday (ἑορτῆς)

Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.

New moon (νουμηνίας)

Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, Isaiah 1:13; Ezekiel 46:1. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is sanctified, and the day was declared new moon.

Sabbath days (σαββάτων)

The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on Luke 4:31; see on Acts 20:7. The plural is only once used in the New Testament of more than a single day (Acts 17:2). The same enumeration of sacred seasons occurs 1 Chronicles 23:31; 2 Chronicles 2:4; 2 Chronicles 31:3; Ezekiel 45:17; Hosea 2:11.

Explanatory. Seeing they are. Referring to all the particulars of Colossians 2:16.

Shadow of things to come

Shadow, not sketch or outline, as is shown by body following. The Mosaic ritual system was to the great verities of the Gospel what the shadow is to the man, a mere general type or resemblance.

The body is Christ's

The substance belongs to the Christian economy. It is derived from Christ, and can be realized only through union with Him.

Only here in the New Testament. From κατά against, βραβεύω to act as a judge or umpire. Hence to decide against one, or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, which, however, I think must be retained, in continuation of the idea of judgment in Colossians 2:16, "let no man judge," etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim.

In a voluntary humility (θέλων ἐν ταπεινοφροσύνῃ)

Render delighting in humility. This rendering is well supported by Septuagint usage. See 1 Samuel 18:22; 2 Samuel 15:26; 1 Kings 10:9; 2 Chronicles 9:8. It falls in, in the regular participial series, with the other declarations as to the vain conceit of the teachers; signifying not their purpose or their wish to deprive the Christians of their reward, but their vain enthusiasm for their false doctrine, and their conceited self-complacency which prompted them to sit as judges. The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt to approach God otherwise than indirectly: in its assumption that humanity, debased by the contact with matter, must reach after God through successive grades of intermediate beings. For humility, see on Matthew 11:29.

Worship of angels (θρησκείᾳ)

See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27.

Intruding (ἐμβατεύων)

Rev., dwelling in. Only here in the New Testament. It is used in three senses: 1. To step in or upon, thence to haunt or frequent. So Aeschylus: "A certain island which Pan frequents on its beach" ("Persae," 449). 2. To invade. So in Apocrypha, 1 Macc. 12:25; 13:20; 14:31; 15:40. 3. To enter into for examination; to investigate or discuss a subject. So 2 Macc. 2:30, and so Philo, who compares truth-seekers to well-diggers. Patristic writers use it of searching the heart, and of investigating divine mysteries. Byzantine lexicographers explain it by ζητέω to seek; ἐξερευνάω to track out; σκοπέω to consider. In this last sense the word is probably used here of the false teachers who professed to see heavenly truth in visions, and to investigate and discuss philosophically the revelation they had received.

Which he hath not seen

Not must be omitted: which he imagines or professes that he has seen in vision. Ironical. "If, as we may easily imagine, these pretenders were accustomed to say with an imposing and mysterious air, 'I have seen, ah! I have seen,' - in relating alleged visions of heavenly things, the Colossians would understand the reference well enough" (Findlay).

Vainly puffed up (εἰκὴ φυσιούμενος)

Vainly characterizes the emptiness of such pretension; puffed up, the swelling intellectual pride of those who make it. See on 1 Corinthians 4:6; and compare 1 Corinthians 8:1. The humility is thus characterized as affected, and the teachers as charlatans.

By his fleshly mind (ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ)

Lit., by the mind of his flesh. The intellectual faculty in its moral aspects as determined by the fleshly, sinful nature. See on Romans 8:23. Compare Romans 7:22-25; Romans 8:7. The teachers boasted that they were guided by the higher reason. Paul describes their higher reason as carnal.

Holding by or fast, as commonly in the New Testament. Compare Sophocles: "If thou art to rule (ἄρξεις) this land, even as thou holdest it (κρατεῖς "Oedipus Tyrannus," 54). The head, Christ as contrasted with the angelic mediators.

From whom (ἐξ οὗ)

Fixing the personal reference of the head to Christ. Compare Ephesians 4:16.

By joints and bands (διὰ τῶν ἁφῶν καὶ συνδέσμων)

Joints (ἁφῶν) only here and Ephesians 4:16. The word means primarily touching, and is used in classical Greek of the touch upon harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact, but the relations between the adjacent parts. The actual connection is expressed by bands or ligaments.

Ministered (ἐπιχορηγουμένον)

See on add, 2 Peter 1:5. Rev., supplied.

Knit together

See on Colossians 2:2. "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 the 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" (Lightfoot).

Rev., more correctly, ye died; the aorist tense indicating a definite event. Paul uses the word died in many different relations, expressing that with which death dissolves the connection. Thus, died unto sin, unto self, unto the law, unto the world.

Rudiments of the world

Elementary teachings and practices the peculiar sphere of which is the world. World (κόσμου) has its ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God. See on John 1:9.

Are ye subject to ordinances (δογματίζεσθε)

Only here in the New Testament. Rev., subject yourselves. Better passive, as emphasizing spiritual bondage. Why do ye submit to be dictated to? See on 1 Corinthians 1:22, where the imperious attitude of the Jews appears in their demanding credentials of the Gospel as sole possessors of the truth. The ordinances include both those of the law and of philosophy.

Ἅπτομαι, A.V., touch, is properly to fasten one's self to or cling to. So John 20:17 (note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. "The idea of a voluntary or conscious effort is often involved." No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle, though the two words are sometimes used interchangeably, as Exodus 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω, which signifies to touch with a view of ascertaining the quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus ψηλαφίνδα is blind-man's-bluff. The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω. Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not, nor taste, nor touch.

Meats, drinks, etc.

Are to perish (ἐστιν εἰς φθορὰν)

Lit., are for corruption; destined for (εἰς) Corruption, in the physical sense of decomposition.

With the using (τῇ ἀποχρήσει)

Only here in the New Testament. Rather, using up, consumption. Their very using destroys them. Which things-using form a parenthesis.

After the commandments and doctrines (κατὰ τὰ ἐντάλματα καὶ διδασκαλίας)

Connect with Colossians 2:20, Colossians 2:21. Ἑντάλματα are specific injunctions. Rev., better, precepts: διδασκαλίας, more general, doctrinal instructions. Both answer to the rudiments of the world (Colossians 2:20). Compare Matthew 15:1-20; Mark 7:1-23.

The double relative classifies, putting these precepts and teachings, and all that are like them, in one category: a class of things which. For similar usage, see Galatians 4:24; Galatians 5:19; Philippians 4:3.

Have a show of wisdom (ἐστιν λόγον ἔχοντα σοφίας)

Lit., are having a reputation for wisdom. The finite verb are, with the participle having, denotes what is habitual, and marks the permanent quality of these precepts, etc. Λόγον, A.V., show, is rather plausible reason, a show of reason, and hence a reputation. They pass popularly for wisdom.

Will-worship (ἐθελοθρησκείᾳ)

Only here in the New Testament. Worship self-imposed or volunteered. Similar compounds of ἐθέλω to will sometimes carry the meaning of pretence, unreality; as ἐθελόκωφος pretending deafness; ἐθελορήτωρ a pretentious orator. Augustine makes hybrid Latin compounds, as thelodives, one who takes on the airs of a rich man; thelosapiens, one who affects wisdom. More commonly, however, the sense is that of voluntariness or officiousness. Thus Thucydides says that Pithias acted as ἐθελοπρόξενος voluntary agent or representative of the Athenians (iii., 70). Εθελοκίνδυνος is running voluntarily into danger, foolhardy: ἐθελοδουλεία is voluntary slavery. The idea of pretense seems to be involved here along with that of self-chosen worship.

Humility

Voluntary and affected.

And neglecting (καὶ ἀφειδίᾳ)

Only here in the New Testament. From ἀ not and φείδομαι to spare. Hence unsparing treatment or severity. Also used for lavishness, extravagance of means and of life. So Thucydides: "The running aground of the ships was reckless (ἀφειδὴς." iv. 26). Neglecting is wrong. Rev., correctly, severity. The καὶ and before severity is doubtful. If omitted, severity to the body defines have a reputation for wisdom, the outward austerity being that which makes the popular impression of a higher wisdom.

In any honor (ἐν τιμῇ τινὶ)

Rev., better, of any value. The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή, and its use in this sense is frequent in classical Greek. So in the New Testament, as Matthew 27:9, "the price of Him who was priced (τετιμημένου)." In Paul, 1 Corinthians 6:20; 1 Corinthians 7:23. The idea of value appears in 1 Peter 1:19. "Ye were redeemed - with the precious (τιμίῳ) blood of Christ;" something of real and adequate value. So 1 Peter 2:4, of Christ as the living stone, precious (ἔντιμον), of recognized value.

To the satisfying (πρὸς πλησμονὴν)

To means as a remedy against. Πλησμονὴν denotes repletion, surfeiting. Paul says that these ascetic observances, while they appeal to men as indications of superior wisdom and piety, have no value as remedies against sensual indulgence.

Rev., correctly, were raised. See Colossians 2:12. In their baptism in which they died (Colossians 2:20). Compare Romans 6:2 sqq.

Sitteth (ἐστιν καθήμενος)

According to the A.V. the literal rendering would be is sitting. Is, however, must be taken separately; where Christ is, seated. Seated is a secondary predicate, as hidden in Colossians 2:3. Compare Ephesians 2:4-6; Revelation 3:21.

Lit., be minded, think. As Rev., set your mind. Seek marks the practical striving; set your mind, the inward impulse and disposition. Both must be directed at things above. "You must not only seek heaven, you must think heaven" (Lightfoot). Compare Philippians 3:19, Philippians 3:20.

Rev., correctly, ye died, as Colossians 2:20.

Is hid (κέκρυπται)

Your new spiritual life is no longer in the sphere of the earthly and sensual, but is with the life of the risen Christ, who is unseen with God. Compare Philippians 3:20.

See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13.

Shall appear (φανερωθῇ)

Rev., correctly, shall be manifested. Compare 1 John 3:2, note. See on Romans 3:21.

In glory

Compare Romans 8:17.

Only here, Romans 4:19; Hebrews 11:12. Mortify is used in its literal sense of put to death. So Erasmus: "Christ was mortified and killed." And Shakespeare:

" - his wildness mortified in him,

Seemed to die too."

"1 Henry V., 1, 26"

Members (μέλη)

See on Romans 6:13. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily austerities in ch. 2.

Which are upon the earth

Compare Colossians 3:2. The organs of the earthly and sensuous life.

Fornication, etc.

In apposition with members, denoting the modes in which the members sinfully exert themselves.

Inordinate affection, evil concupiscence (πάθος, ἐπιθυμίαν κακήν).

See on Romans 1:26.

And covetousness (καὶ πλεονεξίαν)

continued...

Compare Romans 1:18. The present tense denotes the certainty of the future event, as Matthew 17:11; John 4:21. The best texts omit upon the children of disobedience.

The omission of upon the children, etc., necessitates the reference to which things (Colossians 3:6) Otherwise we might render among whom.

Walked - lived

Walked, referring to their practice, lived, to their condition. Their conduct and their condition agreed. Compare Galatians 5:25.

Compare Romans 13:12; Ephesians 4:22, Ephesians 4:25; Hebrews 12:1; James 1:21; 1 Peter 2:1.

Anger, wrath (ὀργὴν, θυμὸν)

See on John 3:36.

Malice (κακίαν)

See on naughtiness, James 1:21.

Blasphemy (βλασφημίαν)

See on Mark 7:22. Compare Romans 3:8; Romans 14:16; 1 Corinthians 4:13; Ephesians 4:31. Rev. railing.

Filthy communication (αἰσχρολογίαν)

Only here in the New Testament. Not merely filthy talking, as A.V., but foul-mouthed abuse. Rev., shameful speaking.

Out of your mouth

Construe with the preceding word. As Colossians 2:20-22 suggests Christ's words in Matthew 15:1-20, this phrase suggests Matthew 15:11, Matthew 15:18.