John Bengel Commentary - Colossians 2:23 - 2:23

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John Bengel Commentary - Colossians 2:23 - 2:23


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Col 2:23. Ἅτινα, which) An Anaphora [repetition of the same word in beginnings]: comp. ἅ, which, Col 2:22.-ἔστι, are) Construe, are-for, to the satisfying (ἐστιν-πρὸς πλησμονὴν), as Col 2:22, are for perishing (ἐστιν-εἰς φθορὰν); therefore resolve ἔχοντα into though (whereas) they have, that it may form a clause: ἔστι, are, and πρὸς, to, being disjoined, the sentence becomes appropriately (appositely) suspended.-λόγον) a name and a plausible appearance.-μὲν, indeed) The force of the particle δὲ, but, which makes an Apodosis, is concealed in the finite verb ἔστι, are.[18]-ἘΘΕΛΟΘΡΗΣΚΕΊᾼ, will-worship) ἐθελοθρησκεία, as well as humility of sentiment (ταπεινοφροσύνη), has a plausible appearance. For this word, as E. Schmidius well shows, denotes worship (whether right or wrong), performed willingly and with ready inclination: such ΕὐΠΕΊΘΕΙΑ, ready promptness or obsequiousness, has the appearance of wisdom: comp. Jam 3:17; for it seems to be removed from obstinacy, as humility of sentiment (ταπεινοφροσύνη) seems to be removed from pride.-ΤΑΠΕΙΝΟΦΡΟΣΎΝῌ, humility of sentiment) Col 2:18, note.-καὶ ἀφειδίᾳ σώματος, [Engl. Vers., neglecting of, etc.] and with severe treatment of [not sparing] the body) which is the case when many things are withheld from the body, which might be afforded to it, Col 2:21; nay, the body itself is purposely worn down [mortified]. This also looks plausible, for it becomes saints, 1Co 9:27; although ἀφειδία expresses something more odious, than ΤῸ ὙΠΩΠΙΆΖΕΙΝ ΚΑῚ ΔΟΥΛΑΓΩΓΕῖΝ, in the passage quoted from first Corinthians. These three things, plausible in appearance, involve a threefold relation: to God, to angels, to one’s own self; and therefore they have, when joined together, a perfect appearance.-ΟὐΚ ἘΝ ΤΙΜῇ ΤΙΝΙ, not in any price or estimation [honour]) This clause closely coheres with the preceding; and the latter, ἐν, in, is opposed to the preceding ἐν, in. The LXX. ἄνευ τιμῆς, i.e. without price, for nothing, Isa 55:1; Psa 44:13; Job 31:39. It becomes the man who is ennobled by faith, to have a just estimation of himself, not in himself, but in his Lord Jesus Christ alone, whereby he is not unworthily to degrade himself, inasmuch as having been redeemed at such a price, and striving for such a great reward, for example, through the appearance of ἐθελοθρησκείας, will-worship: Act 13:46; Rom 2:7; 1Co 6:15; 1Co 3:21; 1Co 7:23; 1Th 4:4. This estimation produces holy φιλοτιμίαν, ambition (φιλοτιμοῦμεν, we labour with ambition), 2Co 5:9; but it is restrained by true self-denial, and again is tarnished by the commandments of men [Col 2:20-21], which, because they bring to us nothing worth while, nothing worthy of estimation [nothing ἐν τιμῇ τινὶ], comp. Heb 13:9, have an entirely empty and vain appearance of wisdom and every good thing: comp. by all means, ΕἸΚῆ, vainly, Col 2:18. This passage is in consonance with Php 3:19, where see the note; and both accord with Hab 2:16, ΠΛΗΣΜΟΝΗΝ ΑΤΙΜΙΑΣ ἐκ δόξης, Κ.Τ.Λ., Thou hast filled thyself with shame for glory; drink thou therefore also, and let thy foreskin be uncovered. But true τίμη, price or estimation [‘honour’], is theirs who see the glory of the Lord, lb., Col 2:14.-πρὀς πλησμονὴν τῆς σαρκὸς) to the satisfying of the flesh: πλησμονὴ, satisfying to the full, satiety, generally denotes excess: σὰρξ, flesh, does not signify the body, but is put as at Col 2:18.[19] Hilarius the deacon, whose commentary on the thirteen epistles of Paul is found among the works of Ambrose, on this passage, says: “Sagina carnalis sensus, traditio humana est,” human tradition is the overloading (surfeiting) of the carnal sense or appetite. A golden sentence. Tradition puffs up; it clogs the sense of heaven (the perception of heavenly things). Ἐθελοθρησκεία, κ.τ.λ., and πλησμονὴ τῆς σαρκὸς, are therefore in antithesis, and yet joined together. They put away true τιμὴν, price, value, or estimation [‘honour’], that they may satisfy to the full the flesh; πρὸς denotes that which is regarded as the important concern, or the end, for the sake of which the other things (practices) are assumed (adopted).

[18] Which, though having indeed (μὲν) a name of wisdom, etc., yet (δὲ understood and implied in ἔστι) are to the mere satisfying of the flesh.-ED.

[19] τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, of his fleshly mind: i.e. flesh, not literally, but in the spiritual application carnality.-ED.