Colossians 2:6–23
6 2:6Therefore, as you received Christ Jesus the Lord, so walk in him, 7 2:7rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
8 2:8See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits1 of the world, and not according to Christ. 9 2:9For in him the whole fullness of deity dwells bodily, 10 2:10and you have been filled in him, who is the head of all rule and authority. 11 2:11In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 2:12having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 2:13And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 2:14by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 2:15He disarmed the rulers and authorities2 and put them to open shame, by triumphing over them in him.3
16 2:16Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 2:17These are a shadow of the things to come, but the substance belongs to Christ. 18 2:18Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions,4 puffed up without reason by his sensuous mind, 19 2:19and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.
20 2:20If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21 2:21“Do not handle, Do not taste, Do not touch” 22 2:22(referring to things that all perish as they are used)—according to human precepts and teachings? 23 2:23These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.
Section Outline
- VIII. Paul’s Call to Remain Confident and Faithful in Christ (2:6–23)
2:6 Paul uses oun (“therefore”), indicating a significant progression in his argument. A new section on Christian life begins with the first in a series of imperatives: “Walk in him” (cf. 1:10). Yet there is also strong continuity with the earlier warning against false teaching (2:4). The key to the believers’ life must be Christ. Paul describes the believers’ relationship with Christ in various ways. They have “received him,” but they are also to “walk in him” and be “rooted and built up in him.” That believers are “in Christ” is emphasized throughout the letter, and particularly in this section of chapter 2 (1:14, 16, 19, 22; 2:3, 6, 7, 9, 10, 11, 12, 15; 3:20; 4:7, 17.
2:7 The language of “rooted,” “built up,” and “established” is very similar to the language of Ephesians 3:17. These two verses contain the only occurrences of rizoō (“to root”; passive, “to be rooted”) in the NT. Paul boldly mixes his metaphors between organic growth and the establishment of a building to explain what it means to “walk in him.” The depth of a believer’s relationship will enable that person to face the challenges Paul now describes.
2:8 Paul warns against false teaching with an array of negative terms that leaves no doubt about his perspective. This verse is a stark contrast to verses 6–7. Paul’s implication is that, if believers follow his instructions in the previous verses, they will be immunized against error. Scholars generally agree that the reference to “philosophy” suggests that false teachers described their teaching with this term. The phrase ta stoicheia tou kosmou (“the elemental spirits of the world”) is used twice in this chapter (2:8, 20). The phrase also occurs twice in Galatians 4 (vv. 3, 9). Its meaning is debated (cf. BDAG, s.v. στοιχεῖον), but the sense here is probably “spiritual powers,” perhaps connected with the basic “elements” of the physical world.
2:9 The reason (“for”) the Colossians are to reject such teaching is that everything it offers can already be found in its true form “in him” (Christ). The verse recalls the incarnational theology of 1:19 by means of common words (katoikeō, “dwell”; and plērōma, “fullness”). Yet, as O’Brien points out, the verb changes from an aorist in 1:19 (suggesting a perspective on the historical life of Jesus) to the present tense here.6 While changes in tense should not be overinterpreted, there is perhaps a change of focus here from the period of Jesus’ earthly ministry to the risen Christ, who remains in bodily form.
2:10 Paul then builds on his reference to “fullness” with the statement that the believers have been “filled in him.” There is nothing more the Colossians need to find anywhere else. Paul also makes further reference to Christ’s headship over spiritual realities, using language reminiscent of 1:16–17. There is a measure of repetition in this epistle, apparently to ensure that the Colossians have understood the false teaching surrounding them in light of the full significance of Christ’s rule over all things.
2:11 In his epistles, Paul employs several different images to express the experience of believers in union with Christ. Here he takes up the OT rite of circumcision. Circumcision was the sign of the covenant and a distinctive mark of Jewish identity. It is clear from Galatians that there was considerable pressure on some early Christians to undergo physical circumcision. While Paul does not address this issue as directly in Colossians as he does in Galatians, he does indicate here that the Colossian believers have already experienced circumcision, but not physical circumcision. The implication is that Christ has fulfilled all that circumcision pointed to.
2:12 Within the same sentence, Paul switches from circumcision in Christ to burial with Christ in baptism and resurrection. This verse is significant for the discussion of the relationship between circumcision and baptism and also has implications for the appropriate mode of baptism. I will make no attempt in this limited space to resolve this issue. However, exegetically we can observe that Paul’s main focus is on the believers’ union with Christ. Paul reminds the Colossians that they have been raised to new life in Christ by the same power of God that raised Christ physically from the dead. This experience of death and resurrection in Christ marks a radical new start in the experience of believers.
2:13 Verses 13–15 are a remarkable statement of the gospel. There are several points of similarity between Colossians 2:13 and Ephesians 2:1, 5 (table 3.4).
TABLE 3.4: Similarities between Colossians 2:13 and Ephesians 2:1, 5
| Colossians 2:13 | Ephesians 2:1, 5 |
|---|---|
| And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him | And you were dead in the trespasses and sins. . . . even when we were dead in our trespasses, made us alive together with Christ |
In Colossians 2:13a, Paul describes the past predicament of the Colossians; their situation was bleak. The statement “and you were dead” is virtually identical in Colossians 2:13 and Ephesians 2:1, with only one minor difference in word order distinguishing them. Paul is clearly not speaking physically, but that is not to say he is speaking metaphorically. The death he speaks of is a real death, a spiritual death. While Ephesians 2:1 refers to “trespasses and sins,” Colossians 2:13 refers to “trespasses and the uncircumcision of your flesh,” harking back to the mention of circumcision in 2:11. Paul highlights the Gentile background of at least some of his readers.
Paul goes on to explain that the transformation that has taken place is the result of God’s powerful act (cf. 1:12–13; 2:12). Paul’s theology of the gospel, while giving full importance to the role of Christ, is nevertheless consistent in ascribing the initiatory role to God the Father.
Paul identifies “trespasses” (that is, breaches of God’s standards) as the reason for the original condition of spiritual death, and thus these trespasses must be dealt with if the believer in Christ is to experience life. At this point, Paul simply declares that God has forgiven these trespasses (cf. 1:14). He will go on in the following verses to explain how this has been achieved.
2:14 Verses 14 and 15 contain a striking number of unique or rare terms. Paul explains that a “record of debt” (cheirographon) stood “against us” (Paul shifts to first-person plural pronouns as he describes the experience of every believer). This record was perfectly legitimate, conforming to legal regulations. However, to bring new life to believers, this record of debt had to be “wiped away” or “canceled” (exaleipsas). God did so by “nailing it to the cross.” Although Paul does not explain the mechanics in fine detail, we can see the broad contours of a doctrine of substitutionary atonement: we were guilty; God canceled the debt; he did so by the cross of Christ so that we were no longer obligated to the debt.
2:15 But it was not merely debt that was dealt with on the cross. This verse is an important statement of the victory of Christ on the cross over the powers opposing him. Paul declares that the rulers and authorities (tas archas kai tas exousias) were disarmed and put to shame. The language of triumph presents the picture of a Roman triumphal procession in which those who were defeated would be last in line, awaiting the final blow. Paul declares that the various powers that might appear to hold authority in this world are in fact already defeated.
2:16 Paul now moves the discussion forward (using oun, “therefore”) to deal with practical issues faced by the Colossians. He urges them not to allow themselves to be judged by others. The matters on which they might be judged are a peculiar blend of religious and philosophical influences; some appear to relate to ritual aspects of Judaism, while others do not. So it is likely that the false teachers were drawing on various sources to create their own religious tradition. Paul’s main concern is for the Colossians not to be overwhelmed by those who stressed these things.
2:17 Paul explains that these regulations are just a shadow, while the reality is found in Christ. This is another variation of the superiority-of-Christ argument that has run throughout this letter.
2:18 Paul uses the same third-person imperative form as in verse 16 to urge the Colossians not to be “disqualified” from their Christian life by those who insist on another range of activities. This list appears to relate to religious traditions of diverse nature, including mystery religions. Paul presents the language in terms of an individual who not only holds erroneous views but who also is “puffed up without reason by his sensuous mind.” Thus the problem relates to the teacher’s character as well as his beliefs.
2:19 The fundamental problem with the false teacher is that he is “not holding fast to the Head.” Here Paul recalls the language of 1:18 and 2:10. The “Head” is Christ, and only in relation to him can true knowledge and wisdom be found. Paul moves from the reference to the head to a more developed metaphor of the Christian community as a body. This is similar to the body metaphor in 1 Corinthians 12:12–31, although Paul develops the image in different ways in the two passages.
2:20 Having warned the believers regarding false teaching, Paul now challenges them directly concerning inconsistency between their personal experience and their lifestyle. As usual, the conditional particle ei should be read as “if.” Paul recalls what he described as fact in verse 12 but now calls the Colossians to reflect on whether that is truly their experience and, if so, why they are living inconsistently with that reality. The “elemental spirits of the world” appeared previously in verse 8. Paul reminds the Colossians that these “elemental spirits” hold no power over them, but the believers must live out that reality.
2:21 The text continues with a series of imperatives. There is no unambiguous means by which one can determine whether these are Paul’s own imperatives or not, but because they appear to propose an ascetic, world-denying philosophy, they are generally understood to be quotations by Paul of the opponents’ position. Paul takes a similar approach in 1 Corinthians 7:1.
2:22 Paul here provides a passing comment on the nature of the prohibitions he has just quoted. The commands relate to the world of temporal things, and they are “according to” human rules and doctrines. The phrase tōn anthrōpōn (“of men” or “of humans”) suggests a contrast with instruction that comes from God.
2:23 Paul concludes his warnings about false teaching with a devastating summary. These outward regulations appear to be beneficial and even to lead to “wisdom” (apparently a key theme for the opponents Paul has been confronting). However, they relate only to externals. They cannot change the heart.
1 BDAG, s.v. ἀγών.
2 Cf. Moo, Letters to the Colossians and to Philemon, 169.
3 Ibid., 170.
4 Pao, Colossians and Philemon, 140.
5 Moo, Letters to the Colossians and to Philemon, 173.
6 O’Brien, Colossians–Philemon, 112.
Response
Human beings are often attracted to dramatic acts of self-denial in their search for peace and for God. However, the message of the gospel refutes all such attempts to make a grand gesture for God. God has already accomplished all that is required in Christ, and so there is nothing further that can be done. Even those of us who have believed the gospel can be led to believe that externals are what matter most to God. If that begins to happen, we must be confronted with reality just as Paul confronted the Colossians. And the best way for that to happen is to do just what Paul did: present the true gospel again in its simplicity and completeness.