Colossians

2:6-15

4. False teaching exposed and defeated. 2:6-23

i] Christ is the remedy for error, 2:6-15

In the passage 2:6-15, Paul outlines the false teachings of those who were troubling the Colossians and provides the antidote to their teachings. The sub section, 2:6-15, speaks of the all-sufficiency of Christ. "Christ is the supreme Lord of all, the Conqueror of all principalities and powers. Paul reminds the Colossians of how they received Christ Jesus as Lord, and encourages them to base their whole life only on him, v6, 7. He warns them not to be led astray by false taching which is based on human tradition and comes from the ruling spirits of the universe, not from Christ, v8. In the remaining section, v9-15, he speaks again of Christ as supreme Lord of the universe and of what this means for the Christian", Pfitzner.

As the reader is aware, the problem we face in this letter is that we don't exactly know who the Colossian false teachers were, or what they were teaching. Although a matter of some debate, it is likely that Paul is dealing with the same "heresy" in Colossians that he addresses in Galatians. In Galatians, Paul refers to the "works of the law", which, for members of the circumcision party, the judaizers, are the deeds done in obedience to the Torah for the purpose of maintaining and progressing a believer's standing before God. The heresy Paul confronts in Colossians is most likely not legalism, the use of the law to earn salvation, but rather nomism, the use of the law both to restrain sin and thus maintain a believer's standing / approval before God, and to promote holiness for the full appropriation of God's promised blessings. The law does indeed serve to guide the life of a believer who is righteous by faith, but its prime function is to expose sin and so lead the sinner to seek out a righteousness that is a gift of grace apart from the law, a righteousness found in identification with Christ, the one and only righteous man. This function of the law is fulfilled in the coming of Christ, it has been "completely discarded ... by the cross", 2:15.

"if 2:6-15 is the heart of Colossians, this verse (along with v9-10) is the heart of 2:6-15", Moo.

oun "so then" - therefore. Drawing a conclusion. Paul has argued for the lordship of Christ and of a believer's union with Christ through his indwelling presence - "Christ in us." "Given this fact, therefore, ....."

wJV "just as" - as, like. This conjunction, "as/just as", sets up a comparison for the imperative "continue to live in him." Paul now exhorts his readers to continue in the Christian life in the same way they commenced it, by grace through faith and not by works of the law.

parelabete (paralambanw) aor. "you received" - take, receive. Just as the Colossians received Jesus so they must continue to live in him. The sense here is of receiving Jesus in the terms of receiving, of accepting and preserving, a tradition (the gospel). The reception is both of a person and all that he stands for.

ton Criston Ihsoun ton kurion "Christ Jesus as Lord" - Christ Jesus the Lord. There is debate over whether "Christ" should be read as a proper name or a title. A title works well if we hold that "received" be read as receiving Jesus as a tradition. So NEB, "Jesus was delivered to you as Christ and Lord", better, "received/accepted" than "transmitted", cf. Moule. In receiving Jesus, the Colossians received the wondrous truth about Jesus, namely, that he is both Messiah and divine Lord over all things.

peripateite (peripatew) pres. imp"continue to live in him" - [in/by/with him] walk (conduct oneself). The verb is imperative and is used to encourage Christian living and behavior by the same means as Jesus (the gospel/tradition) was received, namely, by grace through faith. Being in the present tense gives the sense of "continue". The preposition en, "in", probably carries Paul's usual sense of incorporation/union with Christ, although an instrumental sense "by" would alos work here. The Colossians must remain in union with Christ.

errizwmenoi (rJizow) perf. pas. part. "rooted" - having been rooted/established. This, and the following three adverbial participles, "being built up / being firmly founded / abounding", syntactically link to "live in him", ie. they modify the verb = adverbial, modal, expressing the manner in which the action of the verb "walk / conduct = live" is accomplished. The participles therefore serve to describe four qualities of the Christian walk undertaken in/with Christ. The first thee, being passive, may be taken as theological passives expressing that these qualities are divinely generated, yet they are also a natural by-product of the subject of the sentence with which they agree, namely, receiving Jesus. Paul's argument, of course, is that their continued existence in the life of a believer depends on walking with Jesus in the same way as Jesus was received, namely, by grace through faith. This is underlined by the perfect tense in this first participle. As a tree grows strong, rooted in good soil, so the Colossians will grow, but only if rooted in Christ through faith.

epoikodomoumenoi (epoilodomew) pres. pas. part. "built up [in/on him]" - The present tense underlines the ongoing building work/edification. As a home must be constructed on a good foundation, so the Colossians will continue to be built up, but only by resting on Christ.

bebaioumenoi (bebaiow) pres. pas. part. "strengthened" - confirmed, established, consolidated [in/by the faith]. The sense "strengthened" finds its origin in the Psalms which describe the Lord strengthening his people through difficult times, and this may be the intended sense here. So, some form of ongoing consolidation "in the faith" is intended.

th/ pistei (iV ewV) dat. "in the faith" - The dative is probably instrumental, meaning, the consolidation is achieved by means of "the faith", but then again it could be locative, "in", "in the content of what is believed", but it is more likely instrumental, "by believing, trusting Jesus", thus the sense is "strengthened by your faith." Their Christian life will be solid and stable, only through their faith in Jesus.

perisseuonteV (perisseuw) pres. act. part. "overflowing" - abounding, overflowing.

en eucaristia "in thanksgiving" - [in/with thanksgiving]. The preposition with the dative is probably locative as in the NIV. Thanksgiving is the sphere where the "overflowing" expresses itself. Joyful thanksgiving is a quality found in those who have received Jesus and who walk with him.

blepete (blepw) imp. "see to it" - see to it, beware, watch out, take care. "Be on your guard."

mh + fut. "that no [one]" - lest [anyone]. The normal grammatical form is the negative with subjunctive. Grammarians argue that this unusual use of the negative + future of the verb, here the verb to be, either lightens the sense, thus "perhaps", or strengthen it, thus "lest". A strong negative is to be preferred. The exhortation to walk in the Lord is now stated negatively.

oJ sulagwgwn (sulagwgew) pres. part. "takes [you] captive" - the one being taken captive. The participle is adjectival, limiting tiV "anyone", "take care lest there will be anyone who carries you off as spoil", Harris. The taking of booty and spoil, but also enslaving, kidnaping. Paul is obviously referring to the false teachers, the nomists.

dia + gen. "through [hollow and deceptive philosophy]" - through, by means of [philosophy and empty/worthless/foolish deceit]. Both nouns in this phrase take the genitive following the preposition "through", the second without an article but with a modifying adjecive, therefore we have here a single descriptive phrase. The conjunction kai, "and", is obviously epexegetic, queuing us to the fact that "empty deceit" explains what type of philosophy we are dealing with, thus "through a philosophy which is empty deceit." The word "philosophy" can imply something like Greek/secular philosophy, but the teachings of Jewish sects are described as philosophies by writers of the time. Paul is using the word to identify the false teachings of the nomists.

kata + acc. "which depends on" - according to. The preposition may indicate the source of the tradition, eg. "comes from", or the base, as in the NIV, or just in general terms, eg. "according to" as in the NRSV. "Comes from" seems best. This philosophy comes from mere human traditions.

thn paradosin twn anqrwpwn "human tradition" - tradition of men. "Handed down information of human devising." Note how Jesus refers to the Pharisees interpretation of the law as "the traditions of men", or NRSV "human traditions", Mk.7:8. As far as Paul is concerned, the nomists teach a human fabrication over against his own divine apostolic tradition.

kata + acc. "and" - according to. See above. The sense "based on", "depends on", seems best here. This vain philosophy, which comes out of human tradition, rests on "the basic principles of this world."

ta stoiceia (on) pl. "the basic principles [of this world]" - the elements [of the world]. The meaning of this noun, which is always plural, is open to some debate. The usual suggestions are: i] the elements that make up the created world, ii] the principles that underlie the natural order, and iii] the supernatural powers present in the universe, usually evil powers. O'Brien, along with most of the modern commentators + TEV, NEB, NRSV ("according to the elemental spirits of the universe") argue that Paul is speaking of demonic principalities and powers which tyrannize humanity, often operating through sinful humanity, and who constantly stand against Jesus, his word and his people. The second option seems best, and it is more than possible that Paul sees these "basic principles" in the terms of ethical rules, as moral law, and in particular, the Mosaic Law.

ou kata Criston "rather than on Christ" - not according to Christ. This third "according to" negates the two previous clauses. The philosophy fails in that it does not come out of, nor is based upon, Christ.

oJti "for" - because. Causal, ie. we are told why the philosophy fails. Since it is "not according to Christ", it fails to tap into deity.

en autw "in Christ" - in him. Possibly carrying the same identification/union idea used of a believer's oneness/incorporation in Christ, but used here of divine incorporation. Of course, this is the point, if we are in Christ and the divine is in Christ, we are very secure. As for the nomists' vain philosophy, it does not in any way tap into the divine presence.

pan to plhrwma "all the fullness" - The entire fullness with none missing. This is a tautology, but serves to underline Paul's point.

thV qeothtoV (qeothV htoV) "of the Deity" - of divine nature/being (the nature or state of being God*). This word serves as the abstract of God. Lightfoot argues that the sense is not that God dwells in Christ, but rather that Christ possesses a divine quality, is godlike, possessing the essence of God, undivided and completely so (full).

swmatikwV adv. "[lives] in bodily form" - [dwells .....] bodily. The verb "dwells" is in the present tense, although Moule suggests it is possibly used as a perfect which refers to the continuance in the present of something begun in the past. The adverb of manner, "bodily", describes how the fullness of deity dwells in Christ. Deity dwells by "becoming incarnate", by "assuming a bodily form", Lightfoot. Christ assumed this bodily form at the incarnation and through his resurrection and ascension has continued to possess it through to the present, with "fullness of deity." There are at least four other interpretations, although most commentators follow Lightfoot's lead.

este ..... peplhrwmenoi (plhrow) perf. pas. part. "you have been given fullness" - you ..... having been made full. The present tense of the verb to be with the perfect participle forms a periphrastic perfect, possibly emphasizing aspect, durative / linear action. Through union with Christ ("in Christ"), the Colossians/Gentiles received (passive = as a divine gift) fullness, and continue to do so, not by works of the law, but through their union with Christ. Note, Paul does not tell us the content of the filling, other than we are filled/infilled "in him (Christ)". It is possible that the nomists were on about "fullness of life" and Paul counters this claim with the truth that fullness is only found in Christ, and this because the fullness of deity resides in him. Verses 11-13 unpack incorporation "in Christ" and so give some sense of what fullness is.

oJV estin hJ kefalh "who is head" - The pronoun "who", of this relative clause, refers to Christ, one who has been given divine authority over everything.

archV kai exousiaV "[every] power and authority" - [every] first principle/beginning and authority/power. Christ's authority extends to these things, but what are they? As noted above, most commentators view these principalities and powers as evil powers that delude and enslave (Satan and his minions). It is quite likely that the victory motif, promoted by the Church Fathers, has influenced our understanding of these powerful, but defeated, "principalities and powers." The words, in themselves, "power and authority" certainly don't lead us to the conclusion that they are evil cosmic powers, or even angelic powers. The words mean "a first principle and a binding authority." Given the context, such terms are more likely to refer to pietistic interpretations of the moral law. Fullness is found in union with Christ not by obedience to the law. Christ's authority for salvation and the full appropriation of the promised blessings of God transcends the binding principles of the law. See v15.

en wJ "in him" - in whom. "In union with Christ" the believer has been given fullness. Our incorporation/union in/with Christ is now spelled out by the use of the aorist verbs: circumcised, buried, raised and made alive, v11-13. It will be observed below that there is much debate over what Paul means by circumcision and whose circumcision he is speaking of. Given that he is explaining the different ways we are incorporated/identified in/with Christ, the circumcision, or better, the stripping off of the physical body, is Christ's death, and through our incorporation in Christ, we are circumcised with him, ie. we die with him. So also we are buried with him, rise with him and are enlivened/live with him.

perietmhqhte (peritemnw) aor. "you were circumcised" - Literally, to cut around. Paul now introduces the idea of a believer being circumcised by/with Christ. The idea indirectly hits at the Judaizers, the nomists, who demand physical circumcision as a requirement of the law and thus, a necessary step forward in the Christian life (their method to gain "fullness"). Circumcision images a "stripping off of the body of flesh", of useless flesh, yet as we will see below, it is no easy matter understanding in what sense a believer is circumcised.

aceiropoihtw/ adj. "not [with a circumcision] done by the hands of men" - [with a circumcision] not made by/with hands. The circumcision is not one done by human hands, ie. it is a "spiritual circumcision" NRSV.

en th/ apekdusei "in the putting off" - in the putting off from. The preposition en is probably instrumental, "by putting off / throwing off", NRSV. The prefix of the verb increases its intensity or completeness, therefore "by completely throwing off ...."

tou swmatoV thV sarkoV "of the sinful nature" - of the body of the flesh. The "body" is what is thrown off, and the "flesh", as an epexegetic genitive, further defines the body which is thrown off, ie. it is "the corrupted body." The problem is, whose body, "your's" (the Colossians/Gentiles) or "Christ's"? Many modern commentators suggest it is Christ's body which was thrown off when he was crucified. Jesus is the one circumcised (the flesh thrown off in his crucifixion and death) and believers share in this circumcision in their identification with him through faith. The traditional view is that it is the Colossians' "sinful nature", the "old nature", "this body of death", which was thrown off in their baptism. The traditional view still has much to commend it, although a believer's regeneration, of being born again by grace through faith, is more likely the intended sense, rather than water baptism. Whether it is by Christ circumcising us, or our association with Christ's circumcision, the end is the same, namely, the putting off of the sinful nature (to "die to sin", to be "free from sin", the crucifixion of "the old self", the destruction of "the sinful body"; all are similar ideas). There are three possible ways of understanding what is meant by the putting off of the sinful flesh. Option ii], possibly iii] seem best:

i] It can be taken in a regenerative sense. A renewal of the sinful nature such that we can now live for God. F.F. Bruce, following J.A.T. Robinson, describes it as the putting off of "the whole personality organized for, and geared into rebellion against God."

ii] It can be taken in a forensic justification sense. In the sight of God I am free from sin, my sinful nature is no longer considered.

iii] It can be taken in a broad theological sense. Christ, the seed of Abraham, the pure lamb of God, takes upon himself the curse, and is vindicated in his resurrection. In identifying with Christ in his death and resurrection, through faith in the faithfulness of Christ, we share in the consequences.

tou Cristou (oV) gen. "[with the circumcision] done by Christ" - [in the circumcision] of Christ. O'Brien, along with many modern commentators, take the genitive as objective, the circumcision is that which Christ underwent, "the death (circumcision) experienced by Christ", ie. the stripping off of his body in death with the consequence that those who are in Christ (identify with Christ) share his death, they die with him. The traditional view is that it is a subjective genitive, as NIV, TEV..., with the preposition taking an instrumental sense, ie. the stripping off of a believers sinful nature performed by Christ. None-the-less, a simple adjectival sense, possessive, is possible, "with Christ's own circumcision", Moffatt.

suntafenteV (sunqaptw) aor. pas. "having been buried [with him]" - having been buried together [with him]. As we died with Christ, so we were "buried with him". Paul now further develops the idea presented in v11 by adding that we have been "buried" with Christ, and then follows through with the connected thought of "rising" with Christ. The "having been buried with him in baptism" restates the idea of the "putting off of the sinful nature", of "circumcision", of "baptism into death", cf. Romans 6. Dying with Christ, being crucified with Christ, and being "buried with Christ", all refer to the business of putting to death the sinful nature (as far as God is concerned, although in our experience the old Adam hangs around!) through our identification with the suffering of Christ on the cross. By looking to Jesus, by repenting, our "old life is hid with Christ in God" - we are forgiven.

en tw/ baptismw/ (oV) dat. "in baptism" - It is interesting how there is textual support here for the two "baptism" nouns, the one, as here in UBS4, which is a general term for "immersion", "dipping", "washing", and the other, a word only found in Christian writings, again meaning "immersion", but sometimes used, particularly in later Christian writings, as a technical term for the rite of Baptism. The UBS text has followed the usual procedure of choosing the more difficult reading, given that a copyist would naturally tend to use the technical term in this context. This then is the nub of the problem, is Paul alluding here to the Christian rite of baptism? Is the rite of water baptism an image of Christ's burial? Commentators often answer in the affirmative, quoting Romans 6:3, 4. Yet in fact, both here and in Romans 6, the sense is surely of a figurative "immersion" in Christ, another way of describing identification with / incorporation in Christ. We are "buried with him by immersion / identification"

en wJ/ kai "and [raised] with him" - in/by/with whom/which and/also. There is strong support for reading the relative pronoun as neuter, "in which (baptism) you were also raised", but also possibly masculine, "in whom (Christ) you were raised together with him / you shared his resurrection." The clause further explains the nature of our incorporation in Christ. The rising is through faith/faithfulness. To be "raised with Christ" is to begin to live as Christ lived. It is the living of the new life; the Christ like life - a life lived through the compelling love of the indwelling Spirit of Christ.

dia thV pistewV "through" - The preposition dia either indicates means, "through / by means of", or cause, "because of".

thV energeiaV tou qeou gen. "in the power of God" - of the working, action, operation of God. Interpreting the genitives here is natoriously difficult. The genitive "of God" is usually taken as limiting "working" which functions as an objective genitive, such that the object of faith is the effective operation of God's power evident in the resurrection of Christ. So, "through your faith in God's raising of Christ from the dead", or simply, "through your faith in Christ's resurrection." Yet, the genitive may well be subjective, even simply adjectival, where "the faith" is God's faith, or better, his "faithfulness"; "through the faithfulness / trustworthiness of God's powerful / effective working, which raised Christ from the dead." This interpretation is not widely accepted, but see Barth, although better God's "faithfulness" to his covenant promises, than his "faith", ie. his powerful work in raising the dead. See also "righteousness of God" and "through faith/faithfulness of Chist"

tou egeirantoV (egeirw) part. "who raised [him from the dead]" - the one having raised him from dead. The articular participle is adjectival, forming a relative clause, "who raised him from death / among the dead / the grave...."

uJmaV nekrouV ontaV "when you were dead" - you dead being. The verb to be here, "being", is an adverbial participle, either temporal, as NIV, or concessive, "although you were dead", NEB. "You" is you Colossians, or more widely, you Gentiles. "Dead" meaning "spiritually dead."

en "in" - Probably not part of the original text, but added to emphasize the following words as descriptive of the readers paganism.

toiV paraptwmasin kai th/ akrobustia thV sarkoV uJmwn "your sins and in the uncircumcision of your sinful nature" - the trespasses and the uncircumcision of the flesh. Both dative nouns and are probably causal, "because of ...." The Gentiles were spiritually dead because of their rebellion against God (sins, trespasses) and their spiritual alienation from God (uncircumcision of their flesh, ie. unholy pagans).

sunezwopoihsen (sunzwopoiew) aor. act. "God made [you] alive" - he made alive together with. The subject is God; "God gives life." We are "alive" in the sense of living now and forever in the new life, renewed through the indwelling presence of Christ.

uJmaV sun autw/ "you [alive] with Christ" - you with him. God gives us life "together with Christ." Because Christ lives, we live also.

carisamenoV (carizomai) aor. part. "He forgave" - having forgiven. The participle is possibly causal, "God made you alive because he forgave ...", but it is better understood as explanatory, "that is, God forgave our sins." The word means "give freely as a favor", so "forgive", "remit". Note that the person forgiven, "us", takes the dative while the thing, "all the trespasses", takes the accusative.

exaleiyaV (exaleifw) aor. part. "having canceled" - having wiped out, removed, destroyed. The participle may be explanatory, thus introducing a clause which further explains the nature of God's forgiveness, so NIV, NRSV... Yet it can also introduce a new and subsequent idea, or at least an expansion of "he forgave all our sins", ie. complementary. Probably best expressed as a new sentence; "As well as forgiving our sins, God cancelled ....." "God has not only removed the debt; he has destroyed the document on which it was recorded", O'Brien.

to ..... ceirogrofon (on) "the written code" - the handwritten document. Used often of a legal document. Some argue that Paul is referring to the Mosaic Law, but he is probably referring to an imaginary documentary record upon which our sins before God are recorded, in simple terms, "a charge-sheet." God just hasn't forgiven us, he has expunged the memory of our sins, destroyed the prosecutions charge-sheet.

kaq hJmwn "that was against us" - against us. The document was against us in the sense of exposing our condition of loss.

toiV dogmasin (a) dat. "with its regulations" - in/by/with the ordinances, decrees. "The legal demands / binding statutes." The word is used in the Bible of regulations issued by, for example, the Jerusalem Council or Caesar Augustus. In Ephesians the plural form identifies individual elements of the Mosaic Law. Here, Paul is most likely referring to the Mosaic Law which, as he goes on to say, "testifies against us" ie. the law functions to expose sin. The dative has prompted numerous interpretations. The NIV reads it as an associative dative, so also TEV, NRSV... So the sense so far is, "God has expunged the charge-sheet against us, charges backed up by the law which testifies against us".

oJ hJn uJpenontion hJmin "and that stood opposed to us" - which was contrary to us. The phrase is expressing the active hostility of the law "which testifies against us" and so condemns us.

auto hJrken ek tou mesou "he took it away" - he has taken it out of the middle. The verb, take away, is perfect, indicating past action with abiding results. The charge sheet has been completely done away with, blotted out, abolished, obliterated from sight.

proshlwsaV (proshlow) aor. part. "nailing [it to the cross]" - having nailed. The adverbial participle probably takes a modal (manner) form, expressing the manner in which the charge-sheet was obliterated, namely, Christ's sacrifice; possibly means (instrumental), means by which, "by nailing it to the cross of Christ."

apekdusamenoV (apekduomai) aor. mid. part. "having disarmed" - having spoiled, stripped, divested, derobed, stripped them of their authority. The participle is again adverbial, probably instrumental (manner), or modal (means), modifying the main verb "made a show of". The word images the humiliation of an enemy in the stripping off of their robes and symbols of authority. The prefix probably means "completely stripped." The middle voice may mean "he stripped himself", but most commentators read it as active, a common feature of some Greek words. The subject is either God or Christ. Most commentators opt for "Christ", but there is no indication in the text that there has been a change in subject. Up to this point "God" is the cause of the action.

taV arcaV kai taV exousiaV "the powers and authorities" - the first principles and the authorities. As noted already, these two words have prompted a myriad of theories as to their meaning. The accepted view is that Jesus, through his death on the cross, overcame the demonic powers. The Church Fathers tended to emphasize this aspect of Jesus' work on the cross. The cross was like a bait to Satan who took hold of it and found himself trapped and destroyed. The victory motif of the cross is certainly a strong one and true enough, but why Paul should use it here is hard to fathom. Maybe it is because the dark powers, these principalities and powers, were the ones who took the good law, and through temptations to sin made it a curse. Yet, there is a better way to approach this verse. The verb, translated "disarm" in the NIV is best understood as "put off" or "discard". As noted above, there is a good possibility that the "powers and authorities" are actually the regulations of the law, which through the cross, Christ has discarded. ("Powers" = the first principles. "Authorities = binding authority. ie. The Torah). The Mosaic law was not only nailed to the cross, but through the cross it was discarded (ie. its function to condemn and thus lead the sinner to seek divine mercy, which mercy is found through faith in the faithfulness of Christ, is no longer needed, although its function to guide the life of faith remains).

edeigmatisen (deigmazw) aor. "he made a [public] spectacle of them" - make an example, a public/open show, display. The NIV assumes the object of this verb is the "powers and authorities."

en parrhsia/ (a) "public" - in boldness. They were boldly exposed.

qriambeusaV (qriambeuw) aor. part. "triumphing over [them]" - The participle is adverbial, possibly attendant circumstance, "made a show of them and triumphed over them." The sense is: to lead in a triumphal procession, to exalt over an enemy.

en autw/ "by the cross" - in/by it. The preposition en + the dative is probably instrumental as in the NIV, but a locative sense, "in", is also acceptable, NRSV. The antecedent of "it" is obviously the cross. Only by arguing that a reflexive pronoun was intended is it possible to propose "himself" = Christ.

Colossians Introduction

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