St. Paul's Epistles to the Colossians and Philemon A...

This interpretation is grammatical; it accords with St Paul’s teaching; and it is commended by the parallel uses of the substantive in ver. 11 ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, and of the verb in iii. 9 ἀπεκδυσάμενοι τὸν πάλαιον ἄνθρωπον κ.τ.λ. The ἀπέκδυσις accomplished in us when we are baptized into His death is a counterpart to the ἀπέκδυσις which He accomplished by His death. With Him indeed it was only the temptation, with us it is the sin as well as temptation; but otherwise the parallel is complete. In both cases it is a divestiture of the powers of evil, a liberation from the dominion of the flesh. On the other hand the common explanation ‘spoiling’ is not less a violation of St Paul’s usage (iii. 9) than of grammatical rule.

ἐδειγμάτισεν] ‘displayed’, as a victor displays his captives or trophies in a triumphal procession: Hor. Epist. i. 17. 33 ‘captos ostendere civibus hostes’. The word is extremely rare; Matt. i. 19 μὴ θέλων αὐτὴν δειγματίσαι (where it ought probably to be read for the more common word παραδειγματίσαι), Act. Paul. et Petr. 33 ἔλεγε πρὸς τὸν λαὸν ἵνα μὴ μόνον ἀπὸ τῆς τοῦ Σίμωνος ἀπάτης φύγωσιν ἀλλὰ καὶ δειγματίσουσιν αὐτόν. Nowhere does the word convey the idea of ‘making an example’ (παραδειγματίσαι) but signifies simply ‘to display, publish, proclaim’. In the context of the last passage we have as the consequence, ὥστε πάντας τοὺς εὐλαβεῖς ἄνδρας βδελύττεσθαι Σίμωνα τὸν μάγον καὶ ἀνόσιον αὐτὸν καταγγέλλειν , i.e. to proclaim his impieties. The substantive occurs on the Rosetta stone l. 30 (Boeckh, C. I. 4697) τῶν συντετελεσμένων τὰ πρὸς τὸν δειγματισμὸν διάφορα.

ἐν παρρησίᾳ] ‘boldly’, not ‘publicly’. As παρρησία is ‘unreservedness, plainness of speech’ (παν-ρησία, its opposite being ἀρρησία ‘silence’), so while applied still to language, it may be opposed either (1) to ‘fear’, as John vii. 13, Acts iv. 29, or (2) to ‘ambiguity, reserve’, Joh. xi. 14, xvi. 25, 29; but ‘misgiving, apprehension’ in some form or other seems to be always the correlative idea. Hence, when it is transferred from words to actions, it appears always to retain the idea of ‘confidence, boldness’; e.g. 1 Macc. iv. 18 λήψετε τὰ σκυλα μετὰ παρῥησίας, Test. xii. Patr. Rub. 4 οὐκ εἶχον παρῥησίαν ἀτενίσαι εἰς πρόσωπον Ἰακώβ, Jos. Ant. ix. 1O. 4 ὑπ’ αἰσχύνης τε τοῦ συμβεβηκότος δεινοῦ καὶ τοῦ μηκέτ’ αὐτῷ παρῥησίαν εἶναι. The idea of publicity may sometimes be connected with the word as a secondary notion, e.g. in Joh. vii. 4, where ἐν παρρησίᾳ εἶναι ‘to assume a bold attitude’ is opposed to ἐν κρυπτῷ ποιεῖν (comp. xviii. 20); but it does not displace the primary sense.

θριαμβεύσας] ‘leading them in triumph’, the same metaphor as in 2 Cor. ii. 14 τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ κ.τ.λ., where it is wrongly translated in the A. V. ‘causeth us to triumph’. Here however it is the defeated powers of evil, there the subjugated persons of men, who are led in public, chained to the triumphal car of Christ. This is the proper meaning and construction of θριαμβεύειν, as found elsewhere. This verb takes an accusative (1) of the person over whom the triumph is celebrated, e.g. Plut. Vit. Arat. 54 τοῦτον Αἰμίλιος ἐθριάμβευσε, Thes. et Rom. Comp. 4 βασιλεῖς ἐθριάμβευσε: (2) of the spoils exhibited in the triumph, e.g. Tatian c. Græc. 26 παύσασθε λόγους ἀλλοτρίους θριαμβεύοντες καί, ὥσπερ ὁ κολοιός, οὐκ ἰδίοις ἐπικοσμούμενοι πτεροῖς: (3) more rarely of the substance of the triumph, e.g. Vit. Camill. 30 ὁ δὲ Κάμιλλος ἐθριάμβευσε ... τὸν ἀπολωλυίας σωτῆρα πατρίδος γενόμενον, i.e. ‘in the character of his country’s saviour’. The passive θριαμβεύεσθαι is ‘to be led in triumph’, ‘to be triumphed over’, e.g. Vit. C. Marc. 35. So the Latins say ‘triumphare aliquem’ and ‘triumphari’.

ἐν αὐτῷ] i.e. τῷ σταυρῷ: comp. Ephes. ii. 16 ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ... διὰ τοῦ σταυροῦ. The violence of the metaphor is its justification. The paradox of the crucifixion is thus placed in the strongest light—triumph in helplessness and glory in shame. The convict’s gibbet is the victor’s car.

16–19. ‘Seeing then that the bond is cancelled, that the law of ordinances is repealed, beware of subjecting yourselves to its tyranny again. Suffer no man to call you to account in the matter of eating or drinking, or again of the observance of a festival or a new moon or a sabbath. These are only shadows thrown in advance, only types of things to come. The substance, the reality, in every case belongs to the Gospel of Christ. The prize is now fairly within your reach. Do not suffer yourselves to be robbed of it by any stratagem of the false teachers. Their religion is an officious humility which displays itself in the worship of angels. They make a parade of their visions, but they are following an empty phantom. They profess humility, but they are puffed up with their vaunted wisdom, which is after all only the mind of the flesh. Meanwhile they have substituted inferior spiritual agencies for the One true Mediator, the Eternal Word. Clinging to these lower intelligences, they have lost their hold of the Head; they have severed their connexion with Him, on whom the whole body depends; from whom it derives its vitality, and to whom it owes its unity, being supplied with nourishment and knit together in one by means of the several joints and attachments, so that it grows with a growth which comes from God Himself.’

16 sq. The two main tendencies of the Colossian heresy are discernible in this warning (vv. 16–19), as they were in the previous statement (vv. 9–15). Here however the order is reversed. The practical error, an excessive ritualism and ascetic rigour, is first dealt with (vv. 16, 17); the theological error, the interposition of angelic mediators, follows after (vv. 18, 19). The first is the substitution of a shadow for the substance; the second is the preference of an inferior member to the head. The reversal of order is owing to the connexion of the paragraphs; the opening subject in the second paragraph being a continuation of the concluding subject in the first, by the figure called chiasm: comp. Gal. iv. 5.

ἐν βρώσει κ.τ.λ.] ‘in eating and in drinking’; Rom. xiv. 17 οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη κ.τ.λ., Heb. ix. 10 ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαίωματα σαρκός, comp. 1 Cor. viii. 8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ Θεῷ κ.τ.λ. The first indication that the Mosaic distinctions of things clean and unclean should be abolished is given by our Lord Himself: Mark vii. 14 sq. (the correct reading in ver. 19 being καθαρίζων πάντα τὰ βρώματα). They were afterwards formally annulled by the vision which appeared to St Peter: Acts x. 11 sq. The ordinances of the Mosaic law applied almost exclusively to meats. It contained no prohibitions respecting drinks except in a very few cases; e.g. of the priests ministering in the tabernacle (Lev. x. 9), of liquids contained in unclean vessels etc. (Lev. xi. 34, 36), and of Nazarite vows (Num. vi. 3). These directions, taken in connexion with the rigid observances which the later Jews had grafted on them (Matt. xxiii. 24), would be sufficient to explain the expression, when applied to the Mosaic law by itself, as in Heb. l.c. The rigour of the Colossian false teachers however, like that of their Jewish prototypes the Essenes, doubtless went far beyond the injunctions of the law. It is probable that they forbad wine and animal food altogether: see the introduction pp. 86, 104 sq.

For allusions in St Paul to similar observances not required by the law, see Rom. xiv. 2 ὁ δὲ ἀσθενῶν λάχανα ἐσθίει, ver. 21 καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον κ.τ.λ., 1 Tim. iv. 2, 3 κωλυόντων ... ἀπέχεσθαι βρωμάτων ἃ ὁ Θεὸς ἔκτισεν κ.τ.λ., Tit. i. 14 μὴ προσέχοντες ... ἐντολαῖς ἀνθρώπων ... πάντα καθαρὰ τοῖς καθαροῖς. The correct reading seems to be καὶ ἐν πόσει, thus connecting together the words between which there is a natural affinity. Comp. Philo Vit. Moys. i. § 33 (II. p. 110) δεσποίναις χαλεπαῖς συνεζευγμένου βρώσει καὶ πόσει, Ign. Trall. 2 οὐ γὰρ βρωμάτων καὶ ποτῶν εἰσὶν διάκονοι.

ἐν μέρει] ‘in the matter of,’ etc.; comp. 2 Cor. iii. 10, ix. 3 ἐν τῷ μέρει τούτῳ. The expression seems originally to mean ‘in the division or category’, and in classical writers most commonly occurs in connexion with such words as τιθέναι, ποιεῖσθαι, ἀριθμεῖν, etc.: comp. Demosth. c. Aristocr. § 148 ὅσα ... στρατίωτης ὢν ἐν σφενδονήτου καὶ ψιλοῦ μέρει ... ἐστράτευται, i.e. ‘in the capacity of.’ Hence it gets to signify more widely, as here, ‘with respect to’, ‘by reason of’: comp. Philo Quod det. pot. ins. § 2 (I. p. 192) ἐν μέρει λόγου τοῦ προκόπτοντος κατὰ τὸν πάτερα κοσμοῦνται, in Flacc. 20 (II. p. 542) ὅσα ἐν μέρει χάριτος καὶ δωρεᾶς ἔλαβον. But Ælian V. H. viii. 3 κρίνοντες ἕκαστον ἐν τῷ μέρει φόνου, quoted by the commentators, is a false parallel: for φόνου is there governed by κρίνοντες and ἐν τῷ μέρει means ‘in his turn’.

ἑορτῆς κ.τ.λ.] The same three words occur together, as an exhaustive enumeration of the sacred times among the Jews, in 1 Chron. xxiii. 31, 2 Chron. ii. 4, xxxi. 3, Ezek. xlv. 17, Hos. ii. 11, Justin Dial. 8, p. 226; comp. Is. i. 13, 14. See also Gal. iv. 10 ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς, where the first three words correspond to the three words used here, though the order is reversed. The ἑορτή here, like the καιροί there, refers chiefly to the annual festivals, the passover, pentecost, etc. The νεομηνία here describes more precisely the monthly festival, which is there designated more vaguely as μῆνες. The σάββατα here gives by name the weekly holy-day, which is there indicated more generally by ἡμέραι.

νεομηνίας] See Num. xxviii. 11 sq. The forms νεομηνία and νουμηνία seem to be used indifferently in the common dialect, though the latter is more common. In the Attic νουμηνία alone was held to be correct; see Lobeck Phryn. p. 148. On the whole the preference should perhaps be given to νεομηνίας here, as supported by some authorities which are generally trustworthy in matters of orthography, and as being the less usual form in itself.

σαββάτων] ‘a sabbath-day’, not, as the A.V., ‘sabbath days’; for the coordinated words ἑορτῆς, νεομηνίας, are in the singular. The word σάββατα is derived from the Aramaic (as distinguished from the Hebrew) form שבתא, and accordingly preserves the Aramaic termination in α. Hence it was naturally declined as a plural noun, σάββατα, σαββάτων. The general use of σάββατα, when a single sabbath-day was meant, will appear from such passages as Jos. Ant. i. 1. 1 ἄγομεν τὴν ἡμέραν, προσαγορεύοντες αὐτὴν σάββατα, ib. iii. 10. 1 ἑβδόμην ἡμέραν ἥτις σάββατα καλεῖται, Plut. Mor. 169 C Ἰουδαῖοι σαββάτων ὄντων ἐν ἀγνάμπτοις καθεζόμενοι, ib. 671 F οἶμαι δὲ καὶ τὴν τῶν σαββάτων ἑορτὴν μὴ παντάπασιν ἀπροσδίονυσον εἶναι, Hor. Sat. i. 9. 69 ‘hodie tricesima sabbata’. In the New Testament σάββατα is only once used distinctly of more than a single day, and there the plurality of meaning is brought out by the attached numeral; Acts xvii. 2 ἐπὶ σάββατα τρία.

On the observance of days and seasons see again Gal. iv. 10, Rom. xiv. 5, 6. A strong anti-Judaic view on the subject is expressed in the Epist. ad Diogn. § 4. Origen c. Cels. viii. 21, 22, after referring to Thucyd. i. 70 μήτε ἑορτὴν ἄλλο τι ἡγεῖσθαι ἢ τὸ τὰ δέοντα πρᾶξαι, says ὁ τέλειος, ἀεὶ ἐν τοῖς λόγοις ὢν καὶ τοῖς ἔργοις καὶ τοῖς διανοήμασι τοῦ τῇ φύσει κυρίου λόγου Θεοῦ, ἀεί ἐστιν αὐτοῦ ἐν ταῖς ἡμέραις καὶ ἀεὶ ἄγει κυριακὰς ἡμέρας, and he then goes on to explain what is the παρασκευή, the πάσχα, the πεντεκοστή, of such a man. The observance of sacred times was an integral part of the old dispensation. Under the new they have ceased to have any value, except as a means to an end. The great principle that ‘the sabbath was made for man and not man for the sabbath’, though underlying the Mosaic ordinances, was first distinctly pronounced by our Lord. The setting apart of special days for the service of God is a confession of our imperfect state, an avowal that we cannot or do not devote our whole time to Him. Sabbaths will then ultimately be superseded, when our life becomes one eternal sabbath. Meanwhile the Apostle’s rebuke warns us against attributing to any holy days whatever a meaning and an importance which is alien to the spirit of the New Covenant. Bengel on the text writes, ‘Sabbatum non laudatur, non imperatur; dominica memoratur, non præcipitur. Qui profundius in mundi negotiis hærent, his utilis et necessarius est dies definitus: qui semper sabbatizant, majori libertate gaudent’.

17. Two ideas are prominent in this image. (1) The contrast between the ordinances of the Law and the teaching of the Gospel, as the shadow and the substance respectively; Philo de Conf. ling. 37 (I. p. 434) νομίσαντας τὰ μὲν ῤητὰ τῶν χρησμῶν σκιάς τινας ὡσανεὶ σωμάτων εἶναι, Joseph. B.J. ii. 2. 5 σκιὰν αἰτησόμενος βασιλείας ἧς ἥρπασεν ἑαυτῷ τὸ σῶμα; comp. Philo in Flacc. 19 (II. p. 541) σκιὰ πραγμάτων ἄρ’ ἦσαν, οὐ πράγματα. (2) The conception of the shadow as thrown before the substance (ἡ δὲ σκιὰ προτρέχει τοῦ σώματος, says a Greek commentator), so that the Law was a type and presage of the Gospel; Heb. x. 1 σκιὰν ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν (comp. viii. 5). Thus it implies both the unsubstantiality and the supersession of the Mosaic ritual.

τὸ δὲ σῶμα κ.τ.λ.] As the shadow belonged to Moses, so ‘the substance belongs to Christ’; i.e. the reality, the antitype, in each case is found in the Christian dispensation. Thus the passover typifies the atoning sacrifice; the unleavened bread, the purity and sincerity of the true believer; the pentecostal feast, the ingathering of the first fruits; the sabbath, the rest of God’s people; etc.

18. The Christian’s career is the contest of the stadium (δρόμος, Acts xx. 24, 2 Tim. iv. 7); Christ is the umpire, the dispenser of the rewards (2 Tim. iv. 8); life eternal is the bay wreath, the victor’s prize (βραβεῖον, 1 Cor. ix. 24, Phil. iii. 14). The Colossians were in a fair way to win this prize; they had entered the lists duly; they were running bravely: but the false teachers, thrusting themselves in the way, attempted to trip them up or otherwise impede them in the race, and thus to rob them of their just reward. For the idea of καταβραβεύετω compare especially Gal. v. 7 ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν κ.τ.λ.

καταβραβευέτω] ‘rob of the prize, the βραβεῖον’; comp. Demosth. Mid. p. 544 (one of the documents) ἐπιστάμεθα Στράτωνα ὑπὸ Μειδίου καταβραβευθέντα καὶ παρὰ πάντα τὰ δίκαια ἀτιμωθέντα, which presents a close parallel to the use of καταβραβεύειν here. See also Eustath. in Il. i. 403 sq. (p. 43) καταβραβεύει αὐτόν, ὥς φασιν οἱ πάλαιοι, ib. Opusc. 277, etc. The false teachers at Colossæ are not regarded as umpires nor as successful rivals, but simply as persons frustrating those who otherwise would have won the prize. The word καταβραβεύειν is wide enough to include such. The two compounds καταβραβεύειν and παραβραβεύειν (Plut. Mor. p. 535 C οἱ παραβραβεύοντες ἐν τοῖς ἀγῶσι) only differ in this respect, that deprivation is the prominent idea in the former word and trickery in the latter. Jerome, Epist. cxxi. ad Algas. (I. p. 879), sets down this word, which he wrongly interprets ‘bravium accipiat adversum vos’, as one of St Paul’s Cilicisms. The passages quoted (whether the document in the Midias be authentic or not) are sufficient to show that this statement is groundless.

θέλων ἐν] ‘taking delight in’, ‘devoting himself to’. The expression is common in the LXX, most frequently as a translation of חפץ ב״, 1 Sam.חפץ xviii. 22, 2 Sam. xv. 26, 1 Kings x. 9, 2 Chron. ix. 8, Ps. cxi. 1, cxlvi. 10, but in one passage of רצה ב״, 1 Chron. xxviii. 4. So too Test. xii. Patr. Asher 1 ἐὰν οὖν ἡ ψυχὴ θέλῃ ἐν καλῷ. Comp. also 1 Macc. iv. 42 θελητὰς νόμου, and see ἐθελοθρησκεία below. Against this construction no valid objection has been urged. Otherwise θέλων is taken absolutely, and various senses have been assigned to it, such as ‘imperiously’ or ‘designedly’ or ‘wilfully’ or ‘gladly, readily’; but these are either unsupported by usage or inappropriate to the context. Leclerc (ad loc.) and Bentley (Crit. Sacr. p. 59) conjectured θέλγων; Toup (Emend. in Suid. II. p. 63) more plausibly ἐλθών; but the passages quoted show that no correction is needed.

ταπεινοφροσύνῃ] Humility is a vice with heathen moralists, but a virtue with Christian Apostles; see the note on Phil. ii. 3. In this passage, which (with ver. 23) forms the sole exception to the general language of the Apostles, the divergence is rather apparent than real. The disparagement is in the accompaniments and not in the word itself. Humility, when it becomes self-conscious, ceases to have any value; and self-consciousness at least, if not affectation, is implied by θέλων ἐν. Moreover the character of the ταπεινοφροσύνη in this case is further defined as θρησκεία τῶν ἀγγέλων, which was altogether a perversion of the truth.