διὰ τῆς φιλοσοφίας κ.τ.λ.] ‘through his philosophy which is an empty deceit’. The absence of both preposition and article in the second clause shows that κενῆς ἀπάτης describes and qualifies φιλοσοφίας. Clement therefore (Strom. vi. 8, p. 771) had a right to contend that St Paul does not here condemn ‘philosophy’ absolutely. The φιλοσοφία καὶ κενὴ ἀπάτη of this passage corresponds to the ψευδώνυμος γνῶσις of 1 Tim. vi. 20.
But though ‘philosophy’ is not condemned, it is disparaged by the connexion in which it is placed. St Chrysostom’s comment is not altogether wrong, ἐπειδὴ δοκεῖ σεμνὸν εἶναι τὸ τῆς φιλοσοφίας, προσέθηκε καὶ κενῆς ἀπάτης. The term was doubtless used by the false teachers themselves to describe their system. Though essentially Greek as a name and as an idea, it had found its way into Jewish circles. Philo speaks of the Hebrew religion and Mosaic law as ἡ πάτριος φιλοσοφία (Leg. ad Cai. 23, II. p. 568, de Somn. ii. 18, I. p. 675) or ἡ Ἰουδαϊκὴ φιλοσοφία (Leg. ad Cai. 33, II. p. 582) or ἡ κατὰ Μω"υσῆν φιλοσοφία (de Mut. Nom. 39, I. p. 612). The system of the Essenes, the probable progenitors of the false teachers at Colossæ, he describes as ἡ δίχα περιεργείας Ἑλληνικῶν ὀνομάτων φιλοσοφία (Omn. prob. lib. 13, II. p. 459). So too Josephus speaks of the three Jewish sects as τρεῖς φιλοσοφίαι (Ant. xviii. 1. 2, comp. B.J. ii. 8. 2). It should be remembered also, that in this later age, owing to Roman influence, the term was used to describe practical not less than speculative systems, so that it would cover the ascetic life as well as the mystic theosophy of these Colossian heretics. Hence the Apostle is here flinging back at these false teachers a favourite term of their own, ‘their vaunted philosophy, which is hollow and misleading’.
The word indeed could claim a truly noble origin; for it is said to have arisen out of the humility of Pythagoras, who called himself ‘a lover of wisdom’, μηδένα γὰρ εἶναι σοφὸν ἄνθρωπον ἀλλ’ ἢ Θεόν (Diog. Laert. Proœm. § 12; comp. Cic. Tusc. v. 3). In such a sense the term would entirely accord with the spirit and teaching of St Paul; for it bore testimony to the insufficiency of the human intellect and the need of a revelation. But in his age it had come to be associated generally with the idea of subtle dialectics and profitless speculation; while in this particular instance it was combined with a mystic cosmogony and angelology which contributed a fresh element of danger. As contrasted with the power and fulness and certainty of revelation, all such philosophy was ‘foolishness’ (1 Cor. i. 20). It is worth observing that this word, which to the Greeks denoted the highest effort of the intellect, occurs here alone in St Paul, just as he uses ἀρετή, which was their term to express the highest moral excellence, in a single passage only (Phil. iv. 8; see the note there). The reason is much the same in both cases. The Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or of practice, which it had introduced.
On the attitude of the fathers towards philosophy, while philosophy was a living thing, see Smith’s Dictionary of the Bible s.v. Clement, who was followed in the main by the earlier Alexandrian fathers, regards Greek philosophy not only as a preliminary training (προπαιδεία) for the Gospel, but even as in some sense a covenant (διαθήκη) given by God to the Greeks (Strom. i. 5, p. 331, vi. 5, p. 761, ib. § 8, p. 771 sq.). Others, who were the great majority and of whom Tertullian may be taken as an extreme type, set their faces directly against it, seeing in it only the parent of all heretical teaching: e.g. de Anim. 2, 3, Apol. 46, 47. In the first passage, referring to this text, he says, ‘Ab apostolo jam tunc philosophia concussio veritatis providebatur’; in the second he asks, ‘Quid simile philosophus et Christianus?’ St Paul’s speech at Athens, on the only occasion when he is known to have been brought into direct personal contact with Greek philosophers (Acts xvii. 18), shows that his sympathies would have been at least as strong with Clement’s representations as with Tertullian’s.
II. 8]
[← ] τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν [ →]
κατὰ κ.τ.λ.] The false teaching is described (1) As regards its source–‘the traditions of men’; (2) As regards its subject matter–‘the rudiments of the world’.
τὴν παράδοσιν κ.τ.λ.] Other systems, as for instance the ceremonial mishna of the Pharisees, might fitly be described in this way (Matt. xv. 2 sq., Mark vii. 3 sq.): but such a description was peculiarly appropriate to a mystic theosophy like this of the Colossian false teachers. The teaching might be oral or written, but it was essentially esoteric, essentially traditional. It could not appeal to sacred books which had been before all the world for centuries. The Essenes, the immediate spiritual progenitors of these Colossian heretics, distinctly claimed to possess such a source of knowledge, which they carefully guarded from divulgence; B.J. ii. 8. 7 συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αυτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα (see above pp. 89, 90 sq., 95). The various Gnostic sects, their direct or collateral spiritual descendants, almost without exception traced their doctrines to a similar source: e.g. Hippol. Hær. v. 7 ἃ φησὶ παραδεδωκέναι Μαριάμνῃ τὸν Ἰάκωβον τοῦ Κυρίου τὸν ἀδελφόν, vii. 20 φασὶν εἰρηκέναι Ματθίαν αὐτοῖς λόγους ἀποκρύφους οὓς ἤκουσε παρὰ τοῦ σωτῆρος, Clem. Alex. Strom. vii. 17 (p. 898) καθάπερ ὁ Βασιλείδης, κἂν Γλαυκίαν ἐπιγράφηται διδάσκαλον, ὡς αὐχοῦσιν αὐτοί, τὸν Πέτρου ἑρμηνέα· ὡσαύτως δὲ καὶ Οὐαλεντῖνον Θεοδᾶ διακηκοέναι φέρουσιν, γνώριμος δὲ οὗτος ἐγεγόνει Παύλου. So too a later mystic theology of the Jews, which had many affinities with the teaching of the Christianized Essenes at Colossæ, was self-designated Kabbala or ‘tradition’, professing to have been handed down orally from the patriarchs. See the note on ἀπόκρυφοι, [ii. 3].