Ver. 15. Having spoiled principalities.—R.V. “having put off from Himself.” The authorities are divided between the A.V. and the R.V. The English reader must not conclude that he has again the word and idea of ver. 8. The apostle says that Christ had flung off from Himself the powers of wickedness. As these Colossians needed no intercessions of good angels, so, on the other hand, they need fear nothing from the maleficent powers of darkness, now vanquished.

Ver. 16. Let no man therefore judge you.—They could not well prevent an adverse judgment being given on their disregard of what the ritualists thought to be of supreme moment, but they could refuse to argue about such trifles.

Ver. 17. Shadow . . . body.—The relationship is indicated here of the old ceremonial worship to the worship of the Spirit. To confound shadow and substance, or mistake the shadow for the substance, has ever been the fatal error of ritualism.

Ver. 18. Let no man beguile you of your reward.—R.V. “let no man rob you of your prize.” There seems to be implied some such thoughts as this: Do not allow these heretical teachers to lay down for you the conditions on which the prize shall be yours; for when they pronounce in your favour, “the Lord, the righteous Judge,” pronounces against you. In a voluntary humility and worshipping of angels.—In acts of self-imposed abasement in the presence of invisible beings. St. John tells us of the rebuke administered by the angel before whom he prostrated himself: “See thou do it not: . . . worship God.” But there are men who would say, “Nay, my Lord,” and continue their forbidden worship. Intruding into those things which he hath not seen.—The change in the R.V. is considerable: “dwelling in the things which he hath seen.” The apostle is apparently speaking ironically of the boasted manifestations made to the Gnostic teachers.

Ver. 20. Dead . . . from the rudiments of the world.—Such as are given in ver. 21. Subject to ordinances.—Why do you consent to receive these “burdens grievous to be borne?”

Ver. 21. Touch not; taste not; handle not.—“These three prohibitions apply probably (1) to marriage, (2) to the use of certain foods, (3) to contact with material objects” (Godet). The rigour of the prohibitions is greatest in the last of the three. Note the change in R.V.: “handle not, nor taste, nor touch.”

Ver. 23. Neglecting of the body.—A.V. margin, “punishing or not sparing.” R.V. text, “severity to the body.” No doubt the apostle felt that on this subject he would need to tread cautiously, for he himself had beaten his body into subjection (1 Cor. ix. 27). Not in any honour to the satisfying of the flesh.—The R.V. gives light on this obscurity: “not of any value against the indulgence of the flesh.” This is the evidence which for ever disqualifies asceticism in its many forms. We can understand how a Lenten fast or a hair-shirt may make a man irritable. If they are of any value in themselves, monastic annals need revision and expurgation, and the Christian finds himself far outdone by the dervish.

MAIN HOMILETICS OF THE PARAGRAPH.—Verses 1–4.

Ministerial Anxiety.

The more clearly we apprehend truth in its many-sided aspects and in its complex and vital relations, the more grievous and calamitous does error appear. Error cannot come into collision with truth without creating confusion of ideas and much mental distraction, and as a consequence robbing the soul of the peace and solace it enjoyed. The apostle saw the dangerous tendency of the doctrines advocated by the false teachers against whom his epistle was directed, and he was deeply concerned lest the pure and simple Gospel embraced by the new converts should be contaminated. As one drop of ink pollutes the whole vessel of water, as one stroke of the hammer diverts the rod from a straight line and spoils it throughout its whole length, so one single error obscures and warps the holiest truth.