the Week of Proper 20 / Ordinary 25
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King James Version
Colossians 2:23
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These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.
which are matters having, to be sure, a word of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.
I know these regulations seem wise because they require strict discipline, self-denial, and much practice. But they are useless in conquering your sinful self. They actually open the door to sin, they don't close it.
These things seem to have a sort of wisdom in self-ordered worship and making little of oneself, and being cruel to the body, not honouring it by giving it its natural use.
(which have indeed an appearance of wisdom in voluntary worship, and humility, and harsh treatment of the body, not in a certain honour,) to [the] satisfaction of the flesh.
Although these have a reputation of wisdom by promoting ascetic practices, humility, and severe treatment of the body, they are not of any value in curbing self-indulgence.
Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
Which things (though they have indeed a shew of wisdom, in voluntary worship and humility, and not sparing the body) yet are not of any value, but are to the satisfying of the flesh.
These rules have indeed an appearance of wisdom where self-imposed worship exists, and an affectation of humility and an ascetic severity. But not one of them is of any value in combating the indulgence of our lower natures.
Which things haue in deed a shew of wisedome in will-worship and humilitie, and neglecting of the body, not in any honour to the satisfying of the flesh.
Which things indeed appear to be a matter of having wisdom in self-imposed worship and humility, and severity in abuse of the body, but are not of any value with regards to gratification of the flesh.
which thinges haue a shyne of wyssdome thorow chosen spiritualtie and humblenes, and in that they spare not the body, and do the flesh no worshipe vnto his nede.
by which indeed they make a pretence to wisdom, by a worship of their own devising, by an air of humility, and self-denial, and a disregard to the gratifications of sense.
These practices indeed have the appearance [that popularly passes as that] of wisdom in self-made religion and mock humility and severe treatment of the body (asceticism), but are of no value against sinful indulgence [because they do not honor God].
Which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.
These have indeed an appearance of wisdom in promoting rigor of devotion and self-abasement and severity to the body, but they are of no value in checking the indulgence of the flesh.
which thinges have the similitude of wisdome in chosen holynes and humblenes and in that they spare not the body and do the flesshe no worshype vnto his nede.
Which things indeed have a show of wisdom in do-it-yourself religion, and humility, and severity to the body; [but are] not of any value against the indulgence of the flesh.
Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.
which are, indeed, having a matter of wisdom in will-worship, and humble-mindedness, and neglecting of body -- not in any honour, unto a satisfying of the flesh.
They seem to be wise, but they are only part of a human religion. They make people pretend not to be proud and make them punish their bodies, but they do not really control the evil desires of the sinful self.
Even though they have the appearance of wisdom with their self-imposed worship and humility achieved by an unsparing treatment of the body—a wisdom with no true value—they in reality result in fleshly indulgence.
Such restrictions indeed have an appearance of wisdom, with their self-prescribed worship, their false humility, and their harsh treatment of the body; but they are of no value against the indulgence of the flesh.
Obeying these rules may seem to be the smart thing to do. They appear to make you love God more and to be very humble and to have control over your body. But they don't really have any power over our desires.
They do indeed have the outward appearance of wisdom, with their self-imposed religious observances, false humility and asceticism; but they have no value at all in restraining people from indulging their old nature.
These 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.
Which thinges haue in deede a shewe of wisdome, in voluntarie religion and humblenesse of minde, and in not sparing the body, which are thinges of no valewe, sith they perteine to the filling of the flesh.
And it appears there is some word of wisdom in these things when presented by the humble person in fear of God; provided they disregard the things of the flesh, not those things which are honourable but only those things which satisfy the pleasure of the flesh.
Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
These things have the appearance of wisdom in promoting self-made religion, humility, and harsh treatment of the body, but they have no value against self-indulgence.Colossians 4:8; 1 Timothy 4:8;">[xr]
and appear to have in them a reason of wisdom, with the look of humility and the fear of Aloha, (as) not sparing the body, (yet) not in that which is (really) of value, but in those (things) whose use pertains to the flesh.
And they seem to have a kind of wisdom, in a show of humility, and of the fear of God, and of not sparing the body; not in any thing of excellence, but in things subservient to the body.
These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.
These rules may seem wise because they require strong devotion, pious self-denial, and severe bodily discipline. But they provide no help in conquering a person's evil desires.
It looks as if it is wise to follow these rules in an act of worship, because they are hard on the body. It looks as if they are done without pride, but they are worth nothing. They do not take away a man's desire to sin.
Which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.
These have indeed an appearance of wisdom in promoting self-imposed piety, humility, and severe treatment of the body, but they are of no value in checking self-indulgence.
The which things, indeed, though they have, an appearance, of wisdom, in self-devised religious observance, and lowliness of mind, and ill-treatment of body, are, in no honourable way, unto a satisfying of the flesh.
Which things have indeed a shew of wisdom in superstition and humility, and not sparing the body; not in any honour to the filling of the flesh.
which things although they have, to be sure, an appearance of wisdom in self-made religion and humility and unsparing treatment of the body, do not have any value against the indulgence of the flesh.
Which thynges haue a shewe of wisdome, in superstition & humblenesse of mynde, and in hurtyng of the body, not in any honour to the satisfiyng of ye flesh.
These rules may seem to be wise as part of a made-up religion in which people pretend to be humble and punish their bodies. But they don't help people stop doing the evil that the sinful self wants to do.
These are matters which do have the appearance of wisdom in self-made religion and humility and severe treatment of the body, but are of no value against fleshly indulgence.
Of course such rules appear to be based on wisdom in their forced worship of angels, and false humility, and severe treatment of the body; but they have no real value in controlling physical passions.
whiche han a resoun of wisdom in veyn religioun and mekenesse, and not to spare the bodi, not in ony onour to the fulfillyng of the fleisch.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a show: Genesis 3:5, Genesis 3:6, Matthew 23:27, Matthew 23:28, 2 Corinthians 11:13-15, 1 Timothy 4:3, 1 Timothy 4:8
will: Colossians 2:8, Colossians 2:18, Colossians 2:22
neglecting: or, punishing, or, not sparing, Ephesians 5:29
Reciprocal: Ecclesiastes 7:16 - neither Isaiah 2:9 - humbleth Matthew 15:3 - Why John 13:8 - Thou shalt 1 Corinthians 6:13 - but God Galatians 6:12 - as desire
Cross-References
And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed.
And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh.
Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh.
And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.
Gill's Notes on the Bible
Which things have indeed a shew of wisdom,.... The authors of them set up for men of wisdom, and were esteemed such, and are often styled חכמים, "wise men"; and their scholars that received their traditions, and explained and enforced them on others, החכמים
תלמידי, "the disciples of the wise men": and they pretended, that these constitutions of theirs were "a hedge for the law", and for the honour of it, and to preserve it, and keep men from transgressing it; and this carried in it some appearance of wisdom: and their pretensions to it lay in the following things,
in will worship; being what was over and above that which was commanded by God, and so, like the freewill offerings under the law, must be acceptable to him; this was one of their colours, which had some show of wisdom, religion, and zeal:
and humility: in worshipping of angels, and not coming directly, and with boldness, to God or Christ; or rather in subjecting themselves to the yoke of the law, and submitting to the decrees of the fathers and doctors of the church, who were more wise, and learned, and knowing than they, and so had the appearance of prudence, gentleness, and goodness:
and neglecting of the body; by fastings and watchings, whereby they seemed to be very religious and devout, holy and mortified persons, who kept under their bodies, subdued their unruly appetites, and fulfilled not the lusts of the flesh: but then this was only a show of wisdom and godliness; there was no truth nor reality in these things; they were only a mere form, an outside show, a mere pretence; there was no true devotion nor religion in them: and so
not in any honour; or to be had in any esteem; for if the rites of the ceremonial law itself were weak and beggarly elements, much more must these additions to it, and corruptions of it, be such; and at most only regarded things external, that were
to the satisfying, of the flesh; either the body, or the carnal mind, in which they were vainly pulled up: though some consider this last clause as explanative of the former, "neglecting of the body", or not sparing it, but afflicting it with austerities of life; depriving it of its proper right, what is necessary for it, not taking due care of it, so as to satisfy nature; whereby instead of honouring, they dishonoured it: for though the body is not to be pampered, and the lusts of it indulged, or luxury and intemperance to be encouraged; yet since the body is the work of God's hands, is the habitation of the soul, and by which it performs its offices, and is the purchase of Christ, the temple of the Holy Spirit, and will be raised a glorious body at the last day, it ought not to be neglected and dishonoured; but should have a sufficiency of food and clothing, whereby it may be comfortably and honourably nourished and supported.
Barnes' Notes on the Bible
Which things - Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinctions between meats and drinks.
Have indeed a show of wisdom - Have a great appearance of piety and of regard for the will of God They have a show of “wisdom,” too, or of a deep acquaintance with divine things. They who insist on them appear to be learned in what constitutes religion, and to have a deep insight into its mysteries. Doubtless they who urged the obligation of these things laid claim to uncommon acquaintance with the nature of religion, and urged the observance of these things on the ground of their tendency to promote piety, just as they always do who insist much on the observance of religious rites and ceremonies.
In will-worship - Voluntary worship; i. e., worship beyond what God strictly requires-supererogatory service. Probably many of these things they did not urge as being strictly required, but as conducing greatly to piety. The plea doubtless was, that piety might be promot ed by service rendered beyond what was absolutely enjoined, and that thus there would be evinced a spirit of uncommon piety - a readiness not only to obey all that God required, but even to go beyond this, and to render him voluntary service. There is much plausibility in this; and this has been the foundation of the appointment of the fasts and festivals of the church; of penances and self-inflicted tortures; of painful vigils and pilgrimages; of works of supererogation, and of the merits of the “saints.” A large part of the corruptions of religion have arisen from this plausible but deceitful argument. God knew best what things it was most conducive to piety for his people to observe; and we are most safe when we adhere most closely to what he has appointed, and observe no more days and ordinances than he has directed. There is much apparent piety about these things; but there is much wickedness of heart at the bottom, and there is nothing that more tends to corrupt pure religion.
And humility - Notes, Colossians 2:18. There is a great show of reverence for divine things in the manner in which they pursue their investigations, and in their humble and meek compliance with painful rites and ceremonies; in fastings, abstinence, and penances. Under all this there lurks often the worst kind of pride; because:
“Pride may be pampered while the flesh grows lean.”
And neglecting the body - Putting on sackcloth and ashes; subjecting it to painful fastings and penances; appearing in a form of squalid poverty, as if the body were not worth regarding, and as if the attention were so much engrossed by the nobler care of the soul, as to be entirely regardless of the body. Yet, we may observe,
(1) God made the body as well as the soul, and has shown his care of it by its” being fearfully and wonderfully made,” and by all the provision which he has made for all its needs.
(2) Religion pertains to the body as well as the soul, and should teach a man properly to regard it. Man is bound so to take care of the body, as to have the most health and the longest life possible in the service of his Creator, and so as to be able to employ it in the best manner. There is no religion in ragged or squalid clothing, in a dirty face, in offensive personal habits, in filth and defilement, and in setting at defiance the decencies of life.
(3) Much affected sanctity may exist where there is a most proud and corrupt heart. A long face, a demure countenance, a studied disregard of the decencies of dress and the courtesies of life, as if they were unworthy of notice, may be the exponent of the most hateful pride, and of the basest purposes of the soul. A man should be on his guard always against one who, under pretence of extraordinary sanctity, professes to despise the ordinary dress and usages of society.
Not in any honour - That is, there is no real honor in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended.
To the satisfying of the flesh - The only effect is, to satisfy or please the flesh; that is, the carnal and corrupt nature, for so the word “flesh” is often used in the Scriptures. The effect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, self-righteousness, the love of distinction, and the other carnal propensities of our nature. There seems to be a great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition.
Remarks On Colossians 2:0
1. We should feel a deep interest for the welfare of other Christians, even those whom we have never seen; Colossians 2:1-2. All belong to the same family, have the same enemies to contend with, are engaged in the same warfare, are traveling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see until we meet them in heaven.
2. We should be on our guard against the seductive arts of false teachers. They are often plausible; they can urge arguments which we may not be able to answer; they may have much more learning than we have; and they may put on the appearance of great humility and of real piety; Colossians 2:3-4.Colossians 2:3. It is, in general, a safe rule for a Christian to abide by the views which he had on the great subjects of religion when he became converted; Colossians 2:6. Then the heart was tender and soft - like wax - and received the impression which the Spirit made on it. There are some things in which the heart judges better than the head; and in which we are quite as likely to go right if we follow the former as we are the latter. In relation to the performance of many of the duties of life - the duties of kindness and charity - the heart is often a more safe guide than the head; and so in many things pertaining more immediately to religion, a man is more likely to judge right if he follows the promptings of his feelings in the happiest moments of piety, than he is to wait for the more cool and cautious course of argument. The same thing may be true even of many of the doctrines of religion. When a poor sinner trembles on the verge of hell, he feels that none but an Almighty Saviour can deliver him, and he goes and commits himself to Jesus as God - and he is not in much danger of erring in that. He will be more likely to be drawn aside from the truth by the artful reasonings of the advocates of error, than he will by his feelings at that moment.
4. Our views of the “mystery of God” - of the divine nature, and especially of the rank and character of Christ, will determine all our views of theology; Colossians 2:2. This has been so in all ages; and however it may be accounted for, the fact is undoubted, that if at any time we can ascertain what are the prevalent views of Christ we can easily see what is the prevailing character of the theology of that age. The influence of this will be felt on the views which are held of the native character of man: of regeneration, the divine purposes, the nature of holiness, and the retributions beyond the grave. Hence, the reason why the apostle Paul insisted so much on this, and urged so earnestly the importance of adhering to just views of the Saviour.
5. Christ has laid us under the highest obligations to love and serve him; Colossians 2:11-15. He has enabled us to put off our sins; he has raised us from spiritual death to spiritual life; he has removed the old ordinances that were against us, and has made religion easy and pleasant; he has subdued our enemies, and triumphed over them. He achieved a glorious victory over “principalities and powers,” and has led our great enemy captive. He met the enemy of man when on earth, and overcame his power of temptation; expelled him from the bodies of men; laid the foundation for a permanent victory over him on the cross, and triumphed over him when he rose and ascended to heaven. Satan is now an humbled foe. His power is broken and limited, and the Lord Jesus will yet completely triumph over him. He will return from heaven; raise all the dead; and reascend, in the face of the universe, to his native skies, with all his ransomed hosts - the “spoils” of victory. We should not then fear what Satan can do to us; nor should we fear that the great enemy of the church will ever be triumphant:
Stand up, my soul, shake off thy fears,
And gird the gospel armor on;
March to the gates of endless joy,
Where thy great Captain Saviour’s gone.
Hell and thy sins resist thy course,
But hell and sin are vanquish’d foes;
Thy Jesus nail’d them to the cross,
And sung the triumph when he rose.
Then let my soul march boldly on,
Press forward to the heavenly gate;
There peace and joy eternal reign,
And glittering robes for conquerors wait.
Then shall I wear a starry crown,
And triumph in Almighty grace;
While all the armies of the skies.
Join in my glorious Leader’s praise.
6. No individual has a right to appoint ceremonies and ordinances in the church to be binding on the consciences of others; nor is this authority intrusted to any body of men; Colossians 2:16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on the conscience: and it is the solemn and sacred duty of all Christians to resist all such attempts to make ceremonial observances binding on the conscience. Christ has appointed a few ordinances of religion - and they are enough. They are simple, easily observed, and all adapted to promote piety. He appointed baptism and the Lord’s supper; but he appointed no stated festivals or fasts; no days in commemoration of the saints, or of his own birth or death; he enjoined no rites of religion but those which are most simple and which are easily observed. He well knew how those observances would be abused to the purposes of superstition, and obscure the great doctrine of justification by faith. He knew how ready men would be to rely on them rather than on the merits of the great Sacrifice, and hence he appointed no ordinance where that danger could exist.
7. Pride is often united with apparent humility; Colossians 2:18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.
8. A meek, modest, and candid demeanor is consistent with great boldness and daring in speculation; Colossians 2:18. The most daring speculators in religion; they who make the most reckless attacks on the truth, are often, to appearance, eminently candid, and even put on the aspect of angelic devotion. Yet they are bold “where angels fear to tread;” and they declaim with confidence on subjects which must be forever beyond the grasp of the human mind.
9. We should not infer, because a man is modest and humble, and because he appears to be endued with uncommon meekness and piety, that, therefore, he is a good man or a safe guide; Colossians 2:18. The teachers in Colossae, against whom Paul warned the Christians there, appear to have been men just of this stamp; and this is commonly assumed by those who would lead their fellow men into error. “Satan is often transformed into an angel of light.”
10. We should not attempt to penetrate into those things which lie beyond the grasp of the human mind; Colossians 2:18. We should not “intrude into those things which are unseen.” There is an outer limit to our investigations on all subjects, and we soon reach it. In life we are to act chiefly on facts; not on the reason why those facts exist. When we have ascertained or established a fact, our feet stand on a solid rock; and there we shall stand securely. We act safely and wisely if we act in view of that fact; we do not act safely or wisely if we disregard that, and act on theory or imagination.
11. Many real Christians are in danger of being “beguiled of the reward” which they might obtain; Colossians 2:18. They are allured by the world; they are drawn into error by the arts of philosophy; they obscure the lustre of their piety by conformity to the world, and thus they lose the high recompense which they might have obtained in heaven. For the rewards of heaven will be strictly in proportion to the measure of our religion here - the zeal, and faith, and love which we evince in the cause of our Master.
12. Many persons are in danger of losing the “reward” altogether - for the “reward” of a life of piety is set before all; Colossians 2:18. Heaven is offered freely to all, and there is no one who might not obtain it. But, alas! how many there are who are drawn aside by the allurements of error and of sin; who are led to defer to a future time the great subject of preparation for death; who spend their lives in disregard of the commands of God and the invitations of mercy, until it is too late to seek salvation, and they sink down to final ruin. Every impenitent sinner is in imminent danger of losing his soul. The great deceiver is endeavoring to blind him and decoy him down to death, and a thousand snares on every side are spread for his feet, into which he is in constant danger of falling. In a world of allurements, where the work of death from the beginning has been carried on chiefly by deception, with what solicitude should man guard himself lest he be “beguiled of heaven” and sink to a world where heaven will be offered no more!
Clarke's Notes on the Bible
Verse Colossians 2:23. Which things have indeed a show of wisdom — All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth.
WHAT is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man's convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God's worship, any more than to be too fervent.
