Colossians 2:6-23, Part 4
We are in union with Christ. We belong to him and have died to the world and its human principles. Therefore, the world has no authority over us, and we do not need to submit to its teachings and regulations (v. 20). No one has any basis to impose these rules on us, or to stir up fear and guilt in us for non-compliance. Paul might mainly have restrictions regarding food and drink in mind in verse 21, but the language, and certainly the principle, applies to other man-made restrictions, such as one that forbids marriage.
In another place, Paul writes concerning those who teach the doctrines of demons, "They forbid people to marry and order them to abstain from certain foods" (1 Timothy 4:1-3). It does not matter if he has the same thing in mind there as he does here, but there he provides another reason for rejecting these prohibitions: "For everything that God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer" (v. 4-5).
It would be too farfetched to apply this idea, as many in the Reformed tradition have done, to justify various things like artistic expression, culture, science, and even capitalism. Of course, the principle is sound and relevant for the purpose stated here. That is, nothing that God has created is in itself ritualistically unclean, and this includes food and marriage. But the narrow context restricts the application, so that, for example, the teaching does not allow one to deliberately consume poisonous mushrooms even though they are created "good." Indeed they might be ceremonially acceptable to eat, but not morally so.
Also, verse 21 does not imply that all prohibitions are to be ignored. There are many, many prohibitions in the Bible, a major summary of which is contained in the Ten Commandments. Thus the verse does not mean that we are now to freely commit murder and adultery, since we must ignore all prohibitions. For me to say this is not a needless precaution, since I have come across precisely such a misuse of this verse on more than one occasion.
And it does not mean that we are free from all human authority, especially when it is based on the word of God. For example, parental authority is given by God, and children are commanded to obey their parents. So a child must obey if his parents tell him to perform various house chores, or if they forbid him to attend a certain social function. These would be proper applications of an authority conferred by the word of God, and the child must not disobey by claiming that these are merely human commands. The parents would be mistaken, however, if they were to claim that these commands in themselves provide a basis for greater spirituality. They could do this indirectly, that is, if the child follows them with a view toward God's command to obey one's parents. We may make a similar point regarding the authority of church leaders (Hebrews 13:17).
Paul is speaking against "human commands and teachings" (v. 22) that represent themselves in a certain manner and that make certain claims for themselves. That is, we must not submit to man-made prohibitions that claim to be spiritually profitable in the keeping of them without a legitimate appeal to or application of the commandments of God. In fact, in keeping these "human commands and teachings," God's commands are often ignored or subverted: "Thus you nullify the word of God for the sake of your tradition….They worship me in vain; their teachings are but rules taught by men" (Matthew 15:6, 9).
So when he insists on our freedom from human commands and teachings, the apostle is not just trying to protect our comfort and convenience. The issue carries great spiritual ramifications. These human commands and teachings that are so restrictive and dominating to the one who observes them in fact prevent the person from obeying God's commands and teachings. Then, because these human commands and teachings claim for themselves significant spiritual value and effect, to affirm them is at the same time to deny the completeness of Christ's person and work. And as Paul writes, "They lack any value in restraining sensual indulgence" (v. 23), so that they fail to achieve the very thing that they supposedly do best, that is, to restrain the flesh.
Notice that the flesh does not refer to the body only, but as Paul writes in Galatians 5:19-21, "The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like," where "sinful nature" is the NIV's translation for the word "flesh." Since the works of the flesh include things that are internal, these human commands and teachings in fact engender the indulgence of the flesh, stirring up competition, self-righteousness, and so on. The flesh can be subdued only through Christ, and the power of a regenerated and reeducated mind. Paul will discuss this in the next major section of this letter.
When it comes to human commands and teachings, Paul instructs us to put on an attitude of defiance, saying, "Do not let anyone judge you" (v. 16), "Do not let anyone…disqualify you" (v. 18), and "Why…do you submit to its rules?" (v. 20). If we will rest in the completeness and perfection of Christ, in whom we have fullness, we will not allow human traditions and principles to threaten us. We will not bow to its pressure, or submit to its judgment.
March 12 2008 | Expositions