Colossenses 2:23

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Will worship, and humility... — It seems difficult to connect these words with the merely ceremonial observances immediately above; and, in fact, they are almost an exact repetition of the description of the superstitious worship of the angels given in Colossenses 2:18. “Will worship” is, indeed, nearly what we call superstition — the constant craving for objects to which we may find some excuse for paying reverence. The prefix applies in sense, though not in grammatical form, to the “humility” also; a studied humility being either a pretence or a self-degradation. But in the words “neglecting of the body” (properly, being unsparing of it in hardship, and generally careless of it) we pass to the ceremonial ordinances. It is more than likely that the superstition and false asceticism were connected together — the latter being the condition of the supposed spiritual insight of the former.

Which things... flesh. — This passage is difficult. (1) Our version translates literally, and would seem to regard the last words as simply an explanation, from the point of view of the false teachers, of “neglecting of the body,” as “not honouring it for the satisfaction, or surfeiting of the flesh;” and we certainly find that the Jewish ascetics did brand the most necessary satisfaction of appetite as a “surfeiting of the flesh.” But there is a fatal objection to this interpretation — that, in that case, St. Paul would leave the false pretension without a word of contradiction, which is almost incredible. Hence (2) we must regard the “not in any honour” as antithetical to “the show of wisdom.” The ordinances, says St. Paul, have “a show of wisdom,” but “are in no honour,” i.e., are “of no value.” The common use of the word rendered “honour,” for “price,” or “pay” (see Mateus 27:6; Atos 7:16; Atos 19:19; 1 Coríntios 6:20; 1 Coríntios 7:23; 1 Timóteo 5:17), would readily lend itself to this sense. The only doubtful point (3) is the interpretation of the last words, “for the satisfying of the flesh.” There seems little doubt that the phrase is used in a bad sense. Hence we must dismiss all reference to a right honouring of the body by innocent satisfaction of its needs. We have therefore to choose between two interpretations. Some interpret “of no value against the satisfaction of the flesh.” But, though the Greek will bear this sense, it is certainly not the common sense of the preposition used; and its adoption would expose the whole phrase to the charge of ambiguity and obscurity. The other interpretation is “of no real value” (tending) “to the satisfaction of the flesh.” This is abrupt, but suits well the indignant and abrupt terseness of the passage. It gives (quite after St. Paul’s manner) not only a denial of the “neglecting of the body,” but a retort on the false teachers of the very charge they made against their opponents. (Comp. the use of the word “dogs,” in Filipenses 3:2.) It conveys a most important truth. That “extremes meet” we know well; and that there is a satisfaction of the fleshly temper (see above, Colossenses 2:18) in the attempt over much to curb the flesh, the whole history of asceticism bears witness. Moreover, this interpretation alone gives a completeness of antithesis. To “the show of wisdom” it opposes the “no real value;” to the pretended “neglecting of the body” the real” satisfaction of the flesh.”

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