II. 21, 22]
[← ] δογματίζεσθε; 21Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς 22ἅ [ →]
δογματίζεσθε] ‘are ye overridden with precepts, ordinances.’ In the LXX the verb δογματίζειν is used several times, meaning ‘to issue a decree,’ Esth. iii. 9, 1 Esdr. vi. 33, 2 Macc. x. 8, xv. 36, 3 Macc. iv. 11. Elsewhere it is applied most commonly to the precepts of philosophers; e.g. Justin Apol. i. 7 οἱ ἐν Ἕλλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς τῷ ἑνὶ ὀνόματι φιλοσοφίας προσαγορεύονται (comp. § 4), Epict. iii. 7. 17 sq. εἰ θέλεις εἶναι φιλόσοφος ... δογματίζων τὰ αἰσχρά. Here it would include alike the δόγματα of the Mosaic law (ver. 14) and the δόγματα of the ‘philosophy’ denounced above (ver. 8). Both are condemned; the one as superseded though once authoritative, the other as wholly vexatious and unwarrantable. Examples are given in the following verse, μὴ ἅψῃ κ.τ.λ. For the construction here, where the more remote object, which would stand in the dative with the active voice (2 Macc. x. 8 ἐδογμάτισαν ... τῷ τῶν Ἰουδαίων ἔθνει), becomes the nominative of the passive, compare χρηματίζεσθαι Matt. ii. 12, 22, διακονεῖσθαι Mark x. 45, and see Winer § xxxix. p. 326, A. Buttmann p. 163, Kühner § 378, II. p. 109.
21. Μὴ ἅψῃ κ.τ.λ.] The Apostle disparagingly repeats the prohibitions of the false teachers in their own words, ‘Handle not, neither taste, neither touch.’ The rabbinical passages quoted in Schöttgen show how exactly St Paul’s language reproduces, not only the spirit, but even the form, of these injunctions. The Latin commentators, Hilary and Pelagius, suppose these prohibitions to be the Apostle’s own, thus making a complete shipwreck of the sense. So too St Ambrose de Noe et Arca 25 (I. p. 267), de Abr. i. 6 (I. p. 300). We may infer from the language of St Augustine who argues against it, that this was the popular interpretation in his day: Epist. cxix. (II. p. 512) ‘tanquam præceptum putatur apostoli, nescio quid tangere, gustare, attaminare, prohibentis.’ The ascetic tendency of the age thus fastened upon a slight obscurity in the Greek and made the Apostle recommend the very practices which he disparaged. For a somewhat similar instance of a misinterpretation commonly received see the note on τοῖς δόγμασιν ver. 14. Jerome however (I. p. 878) had rightly interpreted the passage, illustrating it by the precepts of the Talmud. At a still earlier date Tertullian, Adv. Marc. v. 19, gives the correct interpretation.
These prohibitions relate to defilement contracted in divers ways by contact with impure objects. Some were doubtless reenactments of the Mosaic law; while others would be exaggerations or additions of a rigorous asceticism, such as we find among the Essene prototypes of these Colossian heretics, e.g. the avoidance of oil, of wine, or of flesh-meat, the shunning of contact with a stranger or a religious inferior, and the like; see pp. [85] sq. For the religious bearing of this asceticism, as springing from the dualism of these heretical teachers, see above pp. 79, 104 sq.
II. 22]
[← ] ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσεἰ, κατὰ τὰ [ →]
ἅψῃ] The difference between ἅπτεσθαι and θιγγάνειν is not great, and in some passages where they occur together, it is hard to distinguish them: e.g. Exod. xix. 12 προσέχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος καὶ θιγεῖν τι αὐτοῦ· πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει, Eur. Bacch. 617 οὔτ’ ἔθιγεν οὔθ’ ἣψαθ’ ἡμῶν, Arist. de Gen. et Corr. i. 8 (p. 326) διὰ τί οὐ γίγνεται ἁψάμενα ἕν, ὥσπερ ὕδωρ ὕδατος ὅταν θίγη |; Dion Chrys. Or. xxxiv. (II. p. 50) οἱ δ’ ἐκ παρέργου προσίασιν ἁπτόμενοι μόνον τοῦ πράγματος, ὥσπερ οἱ σπονδῆς θιγγάνοντες, Themist. Paraphr. Arist. 95 τὴν δὲ ἁφὴν αὐτῶν ἅπτεσθαι τῶν αἰσθητῶν ἀναγκαῖον · καὶ γὰρ τοὔνομα αὐτῆς ἐκ τοῦ ἅπτεσθαι καὶ θιγγάνειν . But ἅπτεσθαι is the stronger word of the two. This arises from the fact that it frequently suggests, though it does not necessarily involve, the idea of a voluntary or conscious effort, ‘to take hold of’–a suggestion which is entirely wanting to the colourless word θιγγάνειν; comp. Themist. Paraphr. Arist. 94 ἡ τῶν ζώων ἁφὴ κρίσις ἐστὶ καὶ ἀντίληψις τοῦ θιγγάνοντος . Hence in Xen. Cyrop. i. 3. 5 ὅτι σε, φάναι, ὁρῶ, ὅταν μὲν τοῦ ἄρτου ἅψῃ, εἰς οὐδὲν τὴν χεῖρα ἀποψώμενον, ὅταν δὲ τούτων τινὸς θίγῃς , εὐθὺς ἀποκαθαίρει τὴν χεῖρα εἰς τὰ χειρόμακτρα κ.τ.λ. Thus the words chosen in the Latin Versions, tangere for ἅπτεσθαι and attaminare or contrectare for θιγεῖν, are unfortunate, and ought to be transposed. Our English Version, probably influenced by the Latin, has erred in the same direction, translating ἅπτεσθαι by ‘touch’ and θιγεῖν by ‘handle’. Here again they must be transposed. ‘Handle’ is too strong a word for either; though in default of a better it may stand for ἅπτεσθαι, which it more nearly represents. Thus the two words ἅψῃ and θίγῃς being separate in meaning, γεύσῃ may well interpose; and the three together will form a descending series, so that, as Beza (quoted in Trench N. T. Syn. § xvii. p. 57) well expresses it, ‘decrescente semper oratione, intelligatur crescere superstitio’.