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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 2:16–23. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse.
I.Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law:
Let no man therefore judge you in meat nor drink, etc., Col 2:16. Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. 14 that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage." And this the rather because these things were shadows of things to come (Col 2:17), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance.
II.He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, Col 2:18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation, - the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind - pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, Col 2:19. They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead. - From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe,
1.Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him.
2.The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance. - With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase. - That you may be filled with all the fulness of God, Eph 3:19. See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph 4:15, Eph 4:16.
III.He takes occasion hence to warn them again:
"Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? Col 2:20. If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not," Col 2:21, Col 2:22. Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, etc., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men. - Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe,
1.Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them.
2.Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal 5:1. And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph 2:15.
3.Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For Moses had evidently received the law from God. When, therefore, he speaks of their "following the commandments and doctrines of men," he refers to the conduct of those persons who "held not the Head," even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle -even the meats and drinks which were indifferent in their nature.
"Handle not, nor taste, nor touch; all which things are to perish with the using; after the precepts and doctrines of men." Ye are not in the world, he saith, how is it ye are subject to its elements? how to its observances? And mark how he makes sport of them, "touch not, handle not, taste not," as though they were cowards and keeping themselves clear of some great matters, "all which things are to perish with the using." He has taken down the swollenness of the many, and added, "after the precepts and doctrines of men." What sayest thou? Dost thou speak even of the Law? Henceforth it is but a doctrine of men, after the time is come. Or, because they adulterated it, or else, he alludes to the Gentile institutions. The doctrine, he says, is altogether of man.
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Summary
Colossians 2:22 serves as a pointed rhetorical question within Paul's broader argument against legalistic and ascetic practices that were infiltrating the Colossian church. The verse highlights the inherent futility and transient nature of human-made regulations and philosophies, particularly those related to external observances, by emphasizing that such things are destined to "perish with the using." It underscores the critical distinction between divine truth and human traditions, ultimately pointing to the supreme and enduring sufficiency of Christ over any temporal, man-made system of righteousness or spiritual attainment.
Context
Literary Context
Colossians 2:22 concludes a powerful section (Colossians 2:16-23) where Paul directly confronts the false teachings threatening the Colossian believers. Having established the absolute supremacy and sufficiency of Christ in earlier verses, particularly that believers are "complete in him" (Colossians 2:10), Paul moves to dismantle specific errors. He first warns against those who would judge believers based on dietary laws, festivals, new moons, or sabbath days, labeling these as mere "shadows" whose "substance is of Christ" (Colossians 2:16-17). He then addresses ascetic practices and angel worship, which stem from a false humility and reliance on human visions rather than Christ, the Head (Colossians 2:18-19). Verse 20 asserts that believers have "died with Christ from the rudiments of the world," implying a liberation from elemental spiritual forces and worldly principles. The preceding verse, Colossians 2:21, provides concrete examples of these human-imposed regulations ("Touch not; taste not; handle not"). Verse 22 then functions as a rhetorical question, powerfully exposing the inherent weakness and impermanence of such rules, which are tied to things that are consumed and perish.
Historical & Cultural Context
The city of Colossae was a melting pot of various religious and philosophical influences, making its Christian community particularly vulnerable to syncretistic teachings. The errors Paul addresses appear to be a blend of Jewish legalism (observance of food laws, festivals, sabbaths) and a form of ascetic Gnosticism or proto-Gnosticism (emphasis on secret knowledge, harsh bodily discipline, and the worship of intermediate spiritual beings like angels). Jewish elements likely stemmed from an attempt to impose Old Testament ceremonial laws on New Testament believers, perhaps arguing for their necessity for spiritual perfection. The ascetic practices, such as self-abasement and severe discipline of the body, were common in various philosophical schools of the Hellenistic world, believed to lead to higher spiritual insight or purity. These practices, often combined with mystical experiences or visions, were presented as a superior path to spiritual maturity beyond simple faith in Christ. Paul's letter directly counters this by asserting that true spiritual completeness and access to God come solely through Christ, rendering all human-devised rituals and self-imposed austerities obsolete and ultimately worthless.
Key Themes
Colossians 2:22 significantly contributes to several overarching themes in Paul's letter. It powerfully reinforces the Futility of Legalism, demonstrating that human-made rules concerning external observances are ultimately useless for genuine spiritual growth or salvation. These regulations, exemplified by the "touch not; taste not; handle not" of Colossians 2:21, do not address the heart and are temporary in nature. This leads to the theme of Temporary vs. Eternal, where the phrase "which all are to perish with the using" highlights the transient nature of physical things and the regulations surrounding them, contrasting sharply with the enduring, eternal spiritual truths found in Christ. Furthermore, the verse sharply delineates Human vs. Divine Authority, contrasting "the commandments and doctrines of men" with the divine revelation in Christ, echoing warnings elsewhere in Scripture against prioritizing human traditions over God's word, as seen in Mark 7:7. Underlying all these is the foundational theme of the Sufficiency of Christ, asserting that true spiritual life and freedom are found in Christ alone, not in adherence to burdensome or man-made regulations that promise spiritual benefit but deliver only emptiness.
Exposition and Analysis
Key Word Analysis
From φθείρω (phtheirō), meaning "decay, ruin (spontaneous or inflicted, literally or figuratively)." In this context, it signifies the inherent destructibility, corruption, or obsolescence of the things being regulated. It emphasizes that the objects of these rules (food, drink, etc.) are consumed and pass away, and by extension, the rules themselves, being tied to such transient things, also lack enduring value.
From ἐντέλλομαι (entellomai), meaning "an injunction, i.e., religious precept." This term refers to specific, prescribed rules or ordinances. Paul uses it here to denote humanly devised regulations, distinguishing them sharply from divine commands. It highlights the human origin of these precepts, which are presented as requirements for spiritual standing.
From διδάσκαλος (didaskalos), meaning "instruction (the function or the information)." This word refers to teachings or doctrines. When paired with "commandments," it indicates the broader body of teaching or philosophy that underpins these human rules. It underscores that these are not merely isolated rules but part of a system of thought originating from human wisdom rather than divine revelation.
Verse Breakdown
"Which all are to perish with the using;)"
This clause refers back to the external, physical things mentioned in the preceding verse (Colossians 2:21) such as food, drink, and other tangible items that are subject to human regulations ("touch not; taste not; handle not"). The phrase "to perish with the using" (Greek: eis phthoran te apóchrēsei) powerfully conveys the idea that these things are consumed, worn out, or become useless through their very application or consumption. It highlights their ephemeral, transient nature. Paul's point is that if the objects of these rules are perishable, then the rules themselves, which govern such temporary things, are also inherently temporary and lack eternal significance or spiritual efficacy.
"after the commandments and doctrines of men?"
This rhetorical question exposes the source and authority of the regulations being critiqued. The phrase "after the commandments and doctrines of men" (Greek: katá entálmata kaí didaskalías anthrōpōn) clearly identifies these rules and teachings as originating from human wisdom, tradition, or philosophy, rather than from God's divine revelation or Christ's authority. The interrogative nature of the sentence ("?") implies a strong negative answer, emphasizing the absurdity of adhering to such human-made systems when believers have died with Christ to the "rudiments of the world." It challenges the Colossians to recognize the inferior and ultimately valueless nature of these human inventions compared to the all-sufficient work of Christ.
Literary Devices
Paul employs a powerful Rhetorical Question in Colossians 2:22. By posing the statement as a question ("Which all are to perish with the using;) after the commandments and doctrines of men?"), he does not seek an answer from his readers but rather forces them to confront the logical conclusion of his argument. This device serves to emphasize the absurdity and futility of adhering to human-made rules that govern perishable things. It is a persuasive technique designed to elicit agreement and reinforce the correct theological perspective. Furthermore, there is a strong element of Contrast or Antithesis at play. Paul consistently contrasts the "rudiments of the world," human traditions, and perishable things with the eternal, divine reality found in Christ. The transient nature of "things to perish with the using" stands in stark opposition to the enduring and complete salvation offered through Christ, highlighting the qualitative difference between human efforts and divine grace.
Theological and Thematic Connections
Colossians 2:22 is a foundational verse for understanding Christian liberty and the dangers of legalism. Theologically, it asserts that true spiritual life is not found in adherence to external rituals, dietary restrictions, or self-imposed asceticism, but in the inner transformation and sufficiency provided by Christ. It underscores the New Covenant reality where the old shadows and human traditions are superseded by the substance found in Jesus. This verse challenges any system that attempts to add human works or regulations as a prerequisite for spiritual growth or acceptance before God, thereby diminishing the complete work of Christ. It reminds believers that our walk of faith is governed by the Spirit and the truth of Christ, not by the shifting "commandments and doctrines of men" which are ultimately perishable and without eternal value.
Reflection and Application
Colossians 2:22 offers timeless wisdom for believers today, serving as a critical reminder to evaluate the source and efficacy of our spiritual practices. In a world often driven by performance, self-improvement, and external validation, it is easy for even well-intentioned Christians to slip into a form of legalism, believing that stricter adherence to certain rules or disciplines will earn them greater favor with God or a deeper spiritual experience. This verse calls us to examine whether our faith is genuinely rooted in the finished work of Christ and His indwelling Spirit, or if we are inadvertently relying on human traditions, cultural norms, or self-imposed regulations that ultimately "perish with the using." True spiritual maturity and freedom are found not in what we abstain from or meticulously observe, but in our deepening relationship with Christ, who has already made us complete. We are called to live in the liberty purchased by His sacrifice, discerning carefully between biblical commands and the "commandments and doctrines of men" that can subtly enslave us and detract from the glorious simplicity and power of the Gospel.
Questions for Reflection
FAQ
Does this verse mean all rules are bad, or that Christians should not have any disciplines?
No, this verse does not condemn all rules or disciplines. Paul is specifically addressing "commandments and doctrines of men" that are imposed as requirements for salvation, spiritual maturity, or acceptance with God, especially those tied to perishable things and worldly philosophies. The key distinction is the origin and purpose of the rules. Rules that stem from human invention and attempt to add to Christ's finished work are what Paul critiques. Biblical commands, such as those found in the Ten Commandments or the ethical teachings of Jesus and the apostles (e.g., Matthew 22:37-39), are divinely ordained and are to be obeyed out of love for God and neighbor. Furthermore, personal spiritual disciplines (like prayer, Bible reading, fasting) are valuable tools for growth, but they are means to an end (deeper relationship with Christ), not ends in themselves or a basis for righteousness. The danger arises when these disciplines become legalistic requirements or are seen as earning God's favor, rather than being a response to His grace.
Christ-Centered Fulfillment
Colossians 2:22 finds its ultimate fulfillment in the person and work of Jesus Christ, who stands as the eternal antidote to the perishable "commandments and doctrines of men." The very things that "perish with the using"—the rituals, the dietary laws, the ascetic practices—were, in many ways, shadows or temporary provisions that pointed forward to Christ. He is the substance, the reality, and the fulfillment of all that the Old Covenant and human striving could only dimly foreshadow. In Christ, believers have died to the "rudiments of the world" (Colossians 2:20), meaning they are no longer bound by external regulations that could never truly cleanse the conscience or impart spiritual life. His perfect sacrifice on the cross rendered the old system obsolete, establishing a new covenant based on grace, not works (Hebrews 8:13). Through Christ, we are not striving to earn righteousness through human efforts or perishable observances, but we are declared righteous by faith in Him (Romans 3:22). He is our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30), providing everything necessary for a complete and abundant spiritual life, eternally sufficient and never to "perish with the using."