(8-15) The general exhortation of the previous verses is now emphasised by a solemn warning against deadly speculative error. Now, (1) the character of that error in itself is described with apparently intentional vagueness, as "a philosophy of vain deceit," "after tradition of men," after "the rudiments of this world." Even its Judaic origin, which is made clear below (Colossians 2:16-17), is here only hinted at in the significant allusion to Circumcision, and perhaps in the phrase "the rudiments of the world," which is also used of the Judaism of Galatia (Galatians 4:3; Galatians 4:9). (2) What is brought out vividly and emphatically is the truth which it contradicts or obscures. First, the full indwelling Godhead of Christ and His headship over all created being; and next, as derived from this, our own "spiritual circumcision in Him, i.e., the true "death unto sin and new life unto righteousness" in Him who is the One Atonement for all sin, and the One Conqueror of all the powers of evil. On the relation of the Epistle to Gnosticism see Excursus A.

(8) Spoil you.--Properly, lead you away as a spoil, triumph over you as a captive, and make you a slave. Comp. St. Paul's language as to the older Judaism at Corinth (2Corinthians 11:20), "Ye suffer, if a man bring you into bondage, if a man devour you, if a man exalt himself, if a man smite you on the face."

Philosophy and vain deceit--i.e. (like "the knowledge falsely so called" of 1Timothy 6:20), a philosophy which is inseparably connected with vain deceit. The warning implied here seems to be two-fold:--(1) First, against considering Christianity primarily as a "philosophy," i.e., a search for and knowledge of speculative truth, even the highest. That it involves philosophy is obvious, for it claims to solve for us the great problem of Being, in Nature, in Man, and in God. St. Paul, while he depreciates the wisdom of this world, dwells emphatically on the gospel as the "wisdom of God." (See especially 1Corinthians 2:6-16.) In this Epistle in particular he speaks of "wisdom" again and again (Colossians 1:9; Colossians 1:28; Colossians 2:3; Colossians 3:16; Colossians 4:6) as one great characteristic of Christian life. Nor is it less clear (as the ancient Greek commentators here earnestly remind us) that Christianity finds a place and a blessing for all true philosophy of men, and makes it, as St. Paul made it at Athens, an introduction to the higher wisdom. But Christianity is not a philosophy, but a life--not a knowledge of abstract principles, but a personal knowledge of faith and love of God in Christ. (2) Next, against accepting in philosophy the "vain deceit" of mere speculation and imagination instead of the modest, laborious investigation of facts. This is the "knowledge falsely so called"; of this it may be said (as in 1Corinthians 8:1) that it "puffs up," and does not "build up." In ancient and modern times it has always confused brilliant theory with solid discovery, delighting especially to dissolve the great facts of the gospel into abstractions, which may float in its cloudland of imagination.

After the tradition of men.--This is the keynote of our Lord's condemnation of the old Pharisaic exclusiveness and formalism (Matthew 15:2-3; Matthew 15:6; Mark 7:8-9); it is equally the condemnation of the later Jewish, or half-Jewish, mysticism which St. Paul attacks here. It is hardly necessary to remark that the Apostle often claims reverence for "traditions" (1Corinthians 11:2; 2Thessalonians 2:15; 2Thessalonians 3:6; see also 1Corinthians 15:3; 2Peter 2:21), but they are traditions having their starting point in direct revelation of God (Galatians 1:12), and, moreover, traditions freely given to all, as being His. The "traditions of men" here condemned had their origin in human speculation, and were secretly transmitted to the initiated only.

The rudiments of the world.--See Galatians 4:2, and Note there. This marks the chief point of contact with the earlier Judaism, in the stress still laid, perhaps with less consistency, on matters of ritual, law, ascetic observance, and the like. These are "of the world," i.e., belonging to the visible sphere; and they are "rudiments," fit only for the elementary education of those who are as children, and intended simply as preparation for a higher teaching.

Verses 8-15. - SECTION V. THE CHRISTIAN'S COMPLETENESS IN CHRIST. The apostle has first defined his own doctrinal position in the theological deliverance of Colossians 1:15-20, and has then skilfully brought himself into suitable personal relations with his readers by the statements and appeals of Colossians 1:23-2:7. And now, after a general indication in ver. 4 of the direction in which he is about to strike, he unmasks the battery he has been all the while preparing, and delivers his attack on the Colossian error, occupying the rest of this second chapter, he denounces

(1) its false philosophy of religion (vers. 8-15);

(2) its arbitrary and obsolete ceremonialism (vers. 16, 17);

(3) its visionary angel worship (vers. 18, 19);

(4) its ascetic rules (vers. 20-22; ver. 23)

reviewing the whole system in a brief characterization of its most prominent and dangerous features. It will be convenient to treat separately the first of these topics, under the heading already given, which indicates the positive truth developed by St. Paul in antagonism to the error against which he contends - a truth which is the practical application of the theological teaching of the first chapter. Verse 8. - Beware lest there shall be some one who maketh you his spoil through his philosophy and empty deceit (vers. 4, 18, 23; Ephesians 4:14; 1 Timothy 6:20; 1 Corinthians 2:1, 4; Galatians 1:7; Acts 20:30). "Beware;" literally, see (to it), a common form of warning (Colossians 4:17). The future indicative" shall be," used instead of the more regular subjunctive "should be," implies that what is feared is too likely to prove the case (comp. Hebrews 3:12 and (with another tense) Galatians 4:11). "Some one who maketh (you) his spoil (ὁ συλαγωγῶν)" is an expression so distinct and individualizing that it appears to single out a definite, well known person. The denunciations of this Epistle are throughout in the singular number (vers. 4, 16, 18), in marked contrast with the plural of Galatians 1:17, and that prevails in the apostle's earlier polemical references. It is in harmony with the philosophical, Gnosticizing character of the Colossian heresy that it should rest on the authority of some single teacher, rather than on Scripture or tradition, as did the conservative legalistic Judaism. Συλαγωγῶν, a very rare word, hapax legomenon in the New Testament, bears its meaning on its face. It indicates the selfish, partisan spirit, and the overbearing conduct of the false teacher. Against such men St. Paul had forewarned the Ephesian elders (Acts 20:29, 30). "And empty deceit" stands in a qualifying apposition to "philosophy:" "His philosophy, indeed! "It is no better than a vain deceit." This kind of irony we shall find the writer using with still greater effect in ver. 18. Deceit is empty (κενός: comp. Ephesians 5:6; 1 Thessalonians 2:1; 1 Corinthians 15:14; distinguish from μάταιος, fruitless, vain), which deceives by being a show of what it is not, a hollow pretence. From the prominence given to this aspect of the new teaching, we infer that it claimed to be a philosophy, and made this its special distinction and ground of superiority. And this consideration points (comp. Introduction, § 4), to some connection between the system of the Colossian errorists and the Alexandrine Judaism, of which Philo, an elder contemporary of St. Paul, is our chief exponent. The aim of this school, which had now existed for two centuries at least, and had diffused its ideas far and wide, was to transform and sublimate Judaism by interpreting it under philosophical principles. Its teachers endeavoured, in fact, to put the "new wine" of Plato into the old bottles" of Moses, persuading themselves that it was originally there (comp. note on "mystery," Colossians 1:27). In Philo, philosophy is the name for true religion, whose essence consists in the pursuit and contemplation of pure spiritual truth. Moses and the patriarchs are, with him, all "philosophers;" the writers of the Old Testament" philosophize;" it is" the philosophical man" who holds converse with God. This is the only place where philosophy is expressly mentioned in the New Testament; in 1 Corinthians 1:21 and context it is, however, only verbally wanting. According to the tradition of men, according to the rudiments of the world, and not according to Christ (vers. 17, 20, 22; Galatians 1:11, 12; Galatians 4:3, 9; 1 Corinthians 1:20, 21; 1 Corinthians 3:19-21; Matthew 15:2; Mark 7:8; 1 John 4:5; 1 Peter 1:18). This clause qualifies "making spoil" (Meyer, Ellicott) rather than "deceit;" human authority and natural reason furnish the principles and the method according to which the false teacher proceeds. "Tradition" does not necessarily imply antiquity (comp. 1 Corinthians 11:2; 2 Thessalonians 2:15; 2 Thessalonians 3:6); "of men" is the emphatic part of the phrase. These words are characteristic of St. Paul, who was so profoundly conscious of the supernatural origin of his own doctrine (see Galatians 1:11-17; 1 Corinthians 11:23; 1 Thessalonians 4:15: comp. John 3:31-35; John 8:23; 1 John 4:5). Similarly, "the rudiments of the world" are the crude beginnings of truth, the childishly faulty and imperfect religious conceptions and usages to which the world had attained apart from the revelation of Christ (comp. Galatians 4:3, 9; also Hebrews 5:12, for this use of στοιχεῖα). It is not either Jewish or non-Jewish elements specifically that are intended. Jew and Greek are one in so far as their religious ideas are "not according to Christ." Greek thought had also contributed its rudiments to the world's education for Christ: hence, comprehensively, "the rudiments of the world "(comp. 1 Corinthians 1:21). The blending of Greek and Jewish elements in the Colossian theosophy would of itself suggest this generalization, already shadowed forth in Galatians 4:3. Neander, Hofmann, and Klopper (the latest German commentator), have returned to the view that prevailed amongst the Fathers, from Origen downwards, reading this phrase, both here and in Galatians, in a physical sense, as in 2 Peter 3:10, 12; the elementa mundi, "the powers of nature," "heavenly bodies," etc., worshipped by the Gentiles as gods, and which the Jews identified with the angels (ver. 18; Hebrews 1:7) as God's agents in the direction of the world. This interproration has much to recommend it, but it scarcely harmonizes with the parallel "tradition of men," still less with the context of ver. 20, and is absolutely at variance, as it seems to us, with the argument involved in Galatians 4:3. Not the doctrine of Christ, but Christ himself is the substitute for these discarded rudiments (vers. 17, 20). His Person is the norm and test of truth (1 Corinthians 12:3; 1 John 4:1-3). The views combatted were "not according to Christ," for they made him something less and lower than that which he is.

2:8-17 There is a philosophy which rightly exercises our reasonable faculties; a study of the works of God, which leads us to the knowledge of God, and confirms our faith in him. But there is a philosophy which is vain and deceitful; and while it pleases men's fancies, hinders their faith: such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from following Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all things necessary for salvation. By this one word complete, is shown that we have in Christ whatever is required. In him, not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart, the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism, and by faith wrought in our hearts, prove that our sins are forgiven, and that we are fully delivered from the curse of the law. Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings.Beware lest any man spoil you,.... Or despoil you; rob you of the rich treasure of the Gospel, strip you of your spiritual armour, take away from you the truths and doctrines of Christ, and divest you of your spiritual privileges and blessings; suggesting, that the false teachers were thieves and robbers, and men of prey: or drive and carry you away as spoils, as the innocent harmless sheep are drove, and carried away by wolves, and by the thief that comes to steal, to kill, and destroy; intimating, that such as these were the heretics of those times; wherefore it became them to be upon their guard, to watch, look out, and beware, lest they should be surprised by these deceitful workers, who lay in wait to deceive; were wolves in sheep's clothing, who transformed themselves into the apostles of Christ; and therefore it became them to take heed, lest any man hurt them, be he ever so wise and learned, or be thought ever so good, religious, and sincere; since men of this cast put on such masks and false appearances, on purpose to beguile. The things by which they imposed upon weak minds are as follow, and therefore to be shunned, avoided, and rejected:

through philosophy: not right philosophy, or true wisdom, the knowledge of God, of the things of nature, of things natural, moral, and civil; which may be attained unto by the use of reason, and light of nature. The apostle does not mean to condemn all arts and sciences, as useless and hurtful, such as natural philosophy in its various branches, ethics, logic, rhetoric, &c. when kept within due bounds, and in their proper place and sphere; for with instances of these the Scriptures themselves abound; but he means that philosophy, or science, which is falsely so called, the false notions of philosophers; such as the eternity of matter, and of this world, the mortality of souls, the worshipping of demons and angels, &c. and also such principles in philosophy, which in themselves, and in the things of nature, are true, but, when applied to divine things, to things above nature, the mere effects of divine power and grace, and of pure revelation, are false; as that out of nothing, nothing can be made, which in the things of nature is true, but not to be applied to the God of nature, who has made the world out of nothing; as also that from a privation to an habit there is no return, which is naturally true, but not to be applied to supernatural things, and supernatural agency; witness the miracles of Christ, in restoring sight to the blind, life to the dead, &c. and therefore is not to be employed against the resurrection of the dead: philosophy may be useful as an handmaid; it is not to be a mistress in theological things; it may subserve, but not govern; it is not to be made use of as a judge, or rule in such matters; the natural man, on these principles, neither knows nor receives the things of the Spirit of God; judgment is not to be made and formed according to them; as of a trinity of persons in the Godhead; of the sonship of Christ, and his incarnation; of man's redemption by him, of reconciliation and satisfaction by his blood and sacrifice, of the pardon of sin, of a sinner's justification, of the resurrection of the dead, and such like articles of faith: that philosophy which is right, can only be a rule of judgment in things relating to it, and not in those which are out of its sphere: in a word, the apostle here condemns the philosophy of the Jews, and of the Gnostics; the former had introduced natural philosophy into the worship and service of God, and the things appertaining to their religion; and had made the tabernacle and temple, and the most holy place, and the things belonging thereunto, emblems and hieroglyphics of natural things; as of the sun, moon, and stars, and their influences, and of the four elements, and of moral virtue, &c. as appears from the writings of Josephus (r), and Philo (s); when they were types and representatives of spiritual things under the Gospel dispensation; and the latter had brought in the philosophy of Pythagoras and Plato, concerning abstinences, purgations, sacrifices, and ceremonies of worship, given to demons and angels: in short, the apostle's meaning is, that philosophy is not to be mixed with the pure Gospel of Christ; it has always been fatal to it; witness the school of Pantaenus in Alexandria, in the early times of Christianity, by which the simplicity of the Gospel was greatly corrupted; and the race of schoolmen a few centuries ago, who introduced the philosophy of Aristotle, Averrois, and others, into all the subjects of divinity: to observe no more, such kind of philosophy is here meant, which may be truly called

vain deceit: that is, that which is vain and empty, and has no solid foundation, even in nature and reason itself; and which being applied to divine things and religious observances, is deceitful and delusory:

after the tradition of men; either of the Gentiles, who had their traditions in religion; or of the Jews, called the traditions of the elders, and of the fathers, which the Pharisees were fond of, by which they transgressed the commandments of God; which the apostle was brought up in, and was zealous of formerly, but now was delivered from, and rightly condemned as idle, trifling, and pernicious:

after the rudiments of the world, or "the elements of the world"; not the four elements of earth, air, fire, and water; or the worship of the sun, moon, and stars, &c. among the idolatrous Gentiles, but the ceremonial laws of the Jews; see Galatians 4:8; which were that to them in religion, as the A B C, or letters, are in grammar, the elements and rudiments of it; and though these were to them, when children, useful, but now under the Gospel dispensation are weak, beggarly, and useless, and not to be attended to:

and not after Christ; what he has taught and prescribed, the doctrines and commandments of Christ, the treasures of wisdom and knowledge which are in him; and therefore all such vain and deceitful philosophy, human traditions, and worldly rudiments, are to be rejected; Christ and his Gospel, the revelation he has made, are the standard of doctrine and worship; he only is to be heard and attended to, and whatever it contrary thereunto is to be guarded against,

(r) Antiqu. l. 3. c. 6. sect. 4. 7. (s) De Congressu quaerend. Erud. p. 440. 441. de Vita Mosis, l. 3. p. 665, &c. quod deterius pot. p. 184.