Heretical Problems facing the
Colossians (2:1-3:4)
B.
The Peril of Error and the Sufficiency of Christ (2:4-23)
Paul now turns to
problems facing the Colossians. This is a turning point in the epistle from a
doctrinal to a polemical focus. There is a Colossian heresy that is described
under the broad term “philosophy and
empty deceit” (2:8). There is a debate concerning the exact nature or the
identification of this philosophy. The only source of its nature is the epistle
itself. Paul does not specifically identify the heretical philosophy. Bruce observes that; “Paul does not give a
detailed account of it, because his readers were presumably familiar with it
already; he contented himself with pointing out some of its defects and
assessing its character in the light of the gospel.”[1] There
are important clues as to the impact of this philosophy and empty deceit among
them:
· The problem they are
facing was one that predated their conversion. Colossians 2:8 indicates that
they had at one time been subject to these forces. They had not completely
separated from the old.
· A major part of the
problem is centered around submitting to prohibitions (2:21). They had not
fully grasped the sufficiency of Christ.
· There was a mixed
Jewish and pagan element to this philosophy, including the worship of angels
(2:18) and observance of new moons, and the Sabbath. It should be noted that
some of the festivals and new moons were pagan elements as well.
However, these clues
give us only the characteristic of the philosophy, not its exact
identification. In setting forth the dangers he exhorts them in the faith, but
also as a means of protection. Keathly says; “he warns them regarding the danger of being
kidnapped by their empty philosophy.”[2] The warnings
are centered upon around the main characteristics of the error or errors. It is
clear that these errors were designed by false teachers to undermine the truth
of the Gospel which Paul was given. The warnings include a number of emphatic
statements or instructions:
· Do not be deceived (2:4)
· Do not be trapped (2:8)
· Do not be judged (2:16)
· Do not be defrauded (2:18)
· Do not submit (2:20)
Peril of Persuasive Error (2:4-8a)
Paul opens this section with the words—“This I say” (2:4). This serves as an
attention getter, and reinforces the point that is about to be made or aim of
what he is about to say. In this section there are three elements:
1. The Warning—“so that no one will delude you with
persuasive argument. For even though I am absent in body, nevertheless I am
with you in spirit, rejoicing to see your good discipline and the stability of
your faith in Christ” (1:4-5). The key word is delude (beguile—KJV) and
is the Greek word paralogizomai, meaning to make a
false reckoning; to impose on; deceive; or circumvent. It is used only twice
(cf. James 1:22) in the NT. Here the word is used of external forces imposed on
one to false thinking. In James it is used of internal deception. This external
force comes by persuasive speech of false teachers. The Greek word is pithanologia (used only here), meaning persuasive or plausible discourse, rather
than demonstrable argument. Johnson points out this is a legal term: “It is a word of the law court and refer’s to the lawyers persuasive
speech and its power to influence an audience towards an unjust verdict.”[3]
They are arguments that sound good, but may not be so in reality. The may be
well-argued, fine-sounding, and well-crafted, but nevertheless false. The
essence of the warning is not to be taken in by their deception because of
their false reasoning. A modern terminology equivalent may be—not be talked into anything. “Many such teachers are simply high-pressure salesmen who succeed in
selling a poor product at an exorbitant price” says Baker.[4]
The verse indicates two great tactics of the false teachers: (1) They beguile
their subjects by deception. (2) The method is to use enticing words.
“For” at the beginning of verse 5 gives us the reason or ground for
the urgent warning. Paul now uses the absence-present formula as an expression
of concern. These would be powerful words since Paul had never been to Colossae
In spite of the dangers,
they had not surrendered to the false philosophy. Paul commends them for two
things:
First, “To see your good discipline” (2:5). The
word discipline (taxin)
meaning order; or well regulated conduct. It is a military term indicating
staying in rank and file. In the Jewish world, it used of the orders of the
priest (Heb.5:6; 17:11) to convey dutifully carrying out their
responsibilities. Its idea of faithfulness stands behind the word.
Second, is “the stability of your faith in Christ”
(2:5). The concept of firmness and stability is connected by the conjunction “and” (kai) which indicates an
interrelationship between the two. Stability is the Greek word stauroo (used only here), meaning that which is solid, firm, steadfast, or
constancy. Related forms are found in connection with strengthening (Acts
16:5), and firmness (2 Tim. 2:16).
Stability is modified by their faith.
Their establishment is in their faith in Christ. It also carries the idea of
strength and being united against the enemy.
Paul is reiterating that
the safeguard of the Christian life is the incorporation of believers in
Christ—in whom we are to remain firm or strong and stable or united.
To be continued
[1] F.F. Bruce, “Colossian
Problems: Part 3: The Colossian Heresy,” BIBLOTHECA SACRA, July 1984, 196.
[2] J. Hampton Keathly III, PAUL’S LETTER TO THE
COLOSSIANS: AN EXEGETICAL AND DEVOTIONAL COMMENTARY, [Biblical Studies Press,
www. Bible.org, 2001], 106.
[3] S. Lewis Johnson, Studies
in the Epistle to the Colossians, VI. Beware of Philosphy”, (BIBLIOTHECA SACRA,
October, 1962), 304.
[4] Baker, UNDERSTANDING THE BODY OF CHRIST, 131.
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