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.
Colossians 2:6-23, Part 3
As we proceed to verses 18-19, we must continue to keep in mind the positive context against which these negative criticisms are contrasted. That is, Christ's person and work are complete, and anything that undermines this idea of completeness is a false doctrine. Verse 18 describes a person who "goes into great detail about what he has seen." Those who are eager to suppress all spiritual manifestations on the basis of the sufficiency of Scripture cannot find support here, for the verse cannot refer to all such manifestations in general. The apostles themselves had visions and other so-called revelatory experiences, and other believers who were not apostles also had them. And of course, Paul writes this before the completion of Scripture, since he is writing a part of it. Yet Christ's person and work are already complete.
So spiritual manifestations in themselves do not conflict with the completeness of Christ, but Paul is targeting a particular kind of experience that leads to a particular kind of consequence. The vision that this person claims to have seen is associated with "false humility" and "the worship of angels." Paul does not attack the idea of vision, but the false doctrine and the mindset of the person.
This is also the proper way to address claims to visions and dreams today. There is no biblical evidence to suggest that such things have ceased. Scripture is sufficient and complete, but if Christ wishes to appear to someone for whatever reason, I am not going to throw Warfield's book at the Lord and call him Beelzebub. Warfield's farfetched scheme is forced and artificial, and an embarrassment. If someone claims to have seen a vision, it is sufficient for me to examine the content of the vision, the doctrines suggested by it, and the mindset of the person who had the experience. It would be unbiblical to deny the very possibility or the legitimacy of the vision without regard to its content.
As for an illegitimate claim to such an experience, and most claims are illegitimate, in the end, it matters only a little as to whether the person in fact had an experience. Even if he has seen a vision, it does not mean that he is correct or that he should be heeded. If the doctrines suggested by the alleged vision are false, if it contradicts the completeness of Christ or some other biblical doctrine, then the vision was either imagined, demonically inspired, or conjured in some other manner, if there are other possibilities.
The person who "goes into great detail about what he has seen" might consider himself spiritually privileged, but he fails to maintain a connection with the Head, the true source of wisdom and knowledge, and spiritual insight (v. 3). He fails to uphold, and be rooted and built up in the doctrines of Christ, as he has been received by the Colossians and taught by the apostles. Thus Paul's judgment is that "his unspiritual mind puffs him up with idle notions." His attention is given to his senses, to sensual experiences, and not that which is truly spiritual, which is faith in the completeness of Christ's person and work, through which we maintain our connection with him who is the head of the church, that is, his body.
There are those who claim to be prophets, and that God has revealed to them principles that are essential for spiritual advancement, but that no one could discover through a sober study of the plain sense of Scripture. Or, either through divine revelation or esoteric research, some make claims to have discovered certain "codes" that could unlock hidden mysteries or predictions within Scripture itself, beyond what it says with its words and sentences on the surface. Among them are professing Christians, non-Christians gurus, and other personalities. These individuals would fall under the condemnation of Paul. Despite their pretense, their minds and lives are unspiritual, but of the senses and the flesh, and they are puffed up with idle notions. The church must publicly denounce them, and if they are church members, it should expel them from the community.
Colossians 2:6-23, Part 2
Corresponding to verses 6 and 7, verses 9-15 will draw attention to some definite doctrines that are especially relevant to the situation. And corresponding to verse 8, he will address some of the particular points raised by the false teachings under consideration. That is, although verses 9-15 contain teachings that are universally profitable for the believer, it is stated and gathered in this place because they are directed against the false teachings that Paul warns about in verse 8, and that he will enumerate in verses 16-23. We will follow his lead and first study the teachings in verses 9-15, and then apply them against the false teachings that Paul calls attention to in verses 16-23.
Verses 9-15 reinforce the teaching concerning the fullness of Christ, an idea that Paul emphasizes throughout this letter. Over and over again, he stresses the fact that Christ is complete. He applies this to the believers and adds, "and you have been given fullness in Christ." All of the false teachings that he counteracts in verses 16-23 undermine the sufficiency of Christ in one way or another. They suggest that it is acceptable or even necessary to supplement a simple reliance on the person and work of Christ with some religious observances, regulations, and experiences.
But if Christ's person and work are complete, and if Christians are complete in him, then to supplement the Christian faith with additional religious doctrines and practices, rituals, regulations, and revelations, would undermine one's spirituality rather than enhance it. Christ is so complete in his person and work that one must devalue him in order to make room for the addition of human traditions and principles. But when that happens, the person becomes "unspiritual," and not more spiritual. The Christian faith is so complete that to add anything to it is to take away from it.
He specifies several ways in which believers have received fullness in Christ. Christians have undergone spiritual circumcision, a "circumcision done by Christ," that has put off their sinful nature (v. 11). No doctrine of physical circumcision can add anything to the believer. Christians have experienced spiritual resurrection (v. 12-13). All unbelievers are dead in sin, but we have been made alive in Christ. A person is either spiritually dead or alive. Nothing could be done to make us more resurrected. The idea itself is senseless. Christians have received complete forgiveness. God has forgiven all our sins, canceled our debt, and nailed the note to the cross (v. 13-14). The language is final, and there is no room for improvement or for more forgiveness. Christians have attained complete victory. Christ has triumphed over all powers and authorities, and by our union with him, we share in his triumph (v. 15). We should stand firm in this, but there is nothing that needs to be done or that could be done to gain additional victory. Christ's work is complete, and we are complete in him.
The positive aspect of Paul's answer to false teaching is most important, because it provides the basis on which we may reject all aberrations. Any teaching suggesting that Christ's person or work is incomplete, and that we need something more in order to complete our salvation or enhance our spirituality, is automatically ruled out. For this reason, ministers ought to constantly teach and remind their listeners of the basics of the Christian faith through a positive exposition of biblical passages and doctrines. Of course, for this to benefit a believer as he faces doctrinal deception, he must have the ability to apply the truths that he knows. But this requires only some basic reasoning skills, such as the ability to make simple deductions and inferences.
Paul has some specific examples in mind, and in verses 16-23, he applies to them what he has said in verses 9-15.
It would be wrong enough to enforce the Old Testament religious calendar on Christians, with verse 17 as the reason, but verse 16 probably suggests more than this to include observances instituted by human tradition. The theological criticism is that "These are shadow of the things that were to come; the reality, however, is found in Christ" (v. 17). A stringent observer of religious food laws and holy days may think that he has a basis to be confident about his spiritual commitment and to judge himself superior to others. But Paul's criticism is that, since Christ has already come, such a person has nothing but a shadow religion, an image of the reality. Therefore, he is in fact less spiritual than those who commit to Christ in simple faith. Moreover, since Christ the reality has already come, and since Paul and others have preached about his achievements, to persist in or return to a shadow religion is at the same time a denial of Christ, the reality, the actual substance of true religion.
If we will think about it for a moment, it might surprise and sadden us to realize that much of Christendom comes under the criticism of verse 17. Of course, the entire enterprise of Roman Catholicism is a shadow religion. But if we do not consider it part of Christianity at all, and we should not, then what about those Presbyterians, Baptists, Methodists, Charismatics, and others, who criticize other believers for failing to observe Easter and Christmas? They say that these are good days to remember Christ, and that these are great opportunities to draw attention to the faith. But first, the Bible does not teach this – to say that these are the advantages is itself a human tradition and opinion. And second, our passage explicitly tells believers to defy those who judge them on this issue. Anyone who then makes a negative judgment or criticism finds himself on the other side, in opposition to the apostle. All arguments are futile. This is the end of the discussion.
Nevertheless, it is a curious phenomenon that so many are attracted to a religion of shadow instead of a religion of reality. They prefer the symbol over the substance. And if there are no authorized symbols, because the substance has come, then they will invent some for themselves. And on the basis of tending to these symbols, they even assert a spiritual superiority over those who tend to the substance and the reality.
When we consider the nature of many of these symbols, we notice that they have at least three major characteristics. First, they appeal to the senses. Various tools, garments, and decorations appeal to the sense of sight. Special singings and instruments appeal to the sense of hearing. Food and drink appeal to the sense of taste. Candles and incenses appeal to the sense of smell. These are just a small list of examples, and some go further than others in organizing their entire religion into one for the senses. Second, they require much human effort and participation. The exercise of these symbols often demand elaborate arrangement and organization. Sometimes they require self-imposed labor and suffering. Third, and people are often blind to this, they erect a barrier between God and man. Instead of going to God directly and regularly, they institute special days and rituals, and utilize special tools and trinkets. So while God invites all believers to come boldly to the throne of grace (Hebrews 4:16), it almost seems that these people would rather participate in their man-made rituals in order to delay coming to him.
Given these characteristics of a shadow religion, we may infer several reasons behind its attraction. A religion of shadow is in fact a religion of the flesh. It purports to be more spiritual, but in reality it is all of the flesh. It appeals to the sensation and not to the intellect, to the feeling faculties of man and not to his thinking faculties. In connection with this, a religion of shadow is more concrete or even more "real," that is, from the perspective of the flesh. It is less spiritual and less intellectual, but more physical and sensual. This is what the carnal mind wants. Christianity is too spiritual and too intellectual for a fleshly mentality. Related to this is the sense that in a religion of shadow there is more for the flesh to do and more for the flesh to control. And by equating one's spirituality with fleshly activities, such a religion accommodates the pride and unbelief of its adherents. Then, some people prefer a religion of shadow simply because they are bored with the actual Christian faith. Christ is complete, and his work is complete – he does not need them to add anything. And for some, this is just unacceptable, and boring. There is not enough in a religion of reality to satisfy their lust for sensual and animalistic stimulation.
Based on the above observations, the simple way to explain the attraction of a religion of shadow is that it is really for people who do not like God very much. A simple lifestyle of reading about him, thinking about him, talking about him, and praying to him is not enough. A direct contact with God through the mind with minimal sensual activities and distractions is unattractive and frustrating to them. Their lust for fleshly stimulation thus invents more complicated theories to believe and elaborate rituals to perform. All of this, it is most important to note, is not just a matter of preference. For one to persist in a religion of shadow when God commands a religion of reality means that this person has no spiritual reality, and no true contact with God.
Colossians 2:6-23, Part 1
So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.
See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.
For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority. In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.
When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.
Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.
Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: "Do not handle! Do not taste! Do not touch!"? These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.
This chapter covers a large section because of the close relationship between the verses. Although this passage includes many verses, because of our extensive discussions on the previous passages, there is nothing central here that we have not already considered in some way. This is especially true of verses 9-15, which should now seem easy to understand.
Paul is continuing to write out of the concern he expressed in 2:4, namely, "I tell you this so that no one may deceive you by fine-sounding arguments." The "this" refers to the truth that the fullness of wisdom is in Christ, and sophistries and deceptions are intended by "fine-sounding arguments." These can indeed come from a specific source, such as a group of false teachers attempting to indoctrinate the Colossians, but there is no decisive reason to rule out the possibility that Paul could be providing a general warning, perhaps against false ideas that are popular in the culture of the Colossians.
He continues this approach in verses 6-23. Positively, he states the truths that his readers need to know in this context, and negatively, he applies them against the errors that his readers must avoid. Paul summarizes his presentation in this section in verses 6-8 before going into details in verses 9-23. So verses 6-7 introduces a positive perspective, while verse 8 turns to the negative.
Verses 6 and 7 direct Christians to both maintain and advance in their faith. And the basis for maintaining and advancing their faith is that which they have "received" (v. 6), or that which they have been "taught" (v. 7). In other words, Christians must maintain and advance in their faith, and the way to do that is to go back to and go deeper into the teachings – the doctrine, the theology – that they have received concerning Jesus Christ and the Christian faith. This would include maintaining and advancing in obedience of these teachings.
Verse 8 then turns to the negative. The content of the verse demands a more lengthy treatment.
The "philosophy" that Paul warns against is "hollow and deceptive." It is "hollow" in that it is devoid of truth, wisdom, and reason, but it tries to convince people that it possesses these qualities by using methods and arguments that are "deceptive." In other words, this philosophy can appear wise to foolish people, such as non-Christians, or to Christians who at the moment fail to maintain their focus on the sound doctrines referred to in verses 6 and 7.
This philosophy is doomed to failure from the start because it is based on "human tradition" and "the basic principles of this world" rather than on Christ. It begins from the speculation of man, rather than the revelation of Christ. It is not a Christian philosophy. A tradition consists of a belief or practice, or a system of such, that is affirmed and guarded, and that is handed down to others. By this definition, there is nothing inherently wrong with tradition, and it is not something that necessarily lacks rational justification. In fact, a true system of belief ought to become a tradition that is embraced by all. And in this sense, the Christian faith itself can be a tradition, a revealed tradition. What Paul opposes is not tradition itself, but human tradition, or beliefs and practices that have been invented by men. It does not teach a true system of belief, but it gains acceptance by the use of deceptive appearances and arguments.
There is some question about the meaning of "the basic principles of this world." The two major interpretations understand Paul to be referring to either "elements" or "rudiments." The former could refer to the earthly elements of ancient science (as in earth, water, fire, and air), or it could even refer to "elemental spirits of the universe" (RSV), including pagan deities that supposedly exercise power over peoples and nations. "Rudiments," on the other hand, would refer to the first principles of a philosophy, that is, the basic principles, teachings, and assumptions of a system of thought.
Several considerations, including the context, favor the latter interpretation, so that the meaning should be "rudiments," as in basic principles or teachings. Paul refers to the rudiments of "the world," which in a context that chides the traditions of men, should be taken in the ethical sense. The content of the rest of the passage is consistent with this understanding. In particular, 2:20 calls attention again to "the basic principles of this world" and cites "its rules" as "Do not handle! Do not taste! Do not touch!" He says that these are "human commands and teachings…regulations." For this reason Calvin thinks the basic principles refer to "ceremonies." But it is more precise to say that Paul is referring to the teachings about these ceremonies.
In any case, even if some insist that Paul has in mind elements or elemental spirits, it makes no pivotal difference in interpretation and application, since the meaning still reduces to a set of intellectual principles. This is because he is talking about a "philosophy," so that even if the reference directly concerns elements or spirits, he is in fact referring to the intellectual principles and assumptions associated with them.
These principles are false, Paul explains, because they are based on men's ideas and not based on Christ. This point is significant because it universalizes the application of the statement. The false philosophy is hollow and deceptive not just because it is based on some particular human inventions. If this is as far as Paul goes, then this verse might leave room for other human inventions to be correct, or at least they would have to be individually considered. But Paul says that the philosophy is false because it is not based on Christ, the Christ that the Colossians received and were taught (v. 6-7). In other words, any philosophy that is not based on the Christian faith as delivered by the apostles is a false philosophy.
A hollow and deceptive philosophy consists of the traditions and principles of men – things that they invented or deduced from their speculations and superstitions. These false principles pervade all non-Christian religions and philosophies. The natural sciences, including modern cosmology, physics, biology, and so on, are not exempted from this charge. Man-made philosophies are not only hollow, but also deceptive, and many Christians have been deceived into thinking that science is rational and authoritative. This is what it claims, and this is what it wants us to believe, but it cannot withstand even the most basic logical scrutiny in its assumptions, methods, and conclusions. They are after all the traditions and principles of men, nothing more. On the other hand, true philosophy consists of Christian traditions and principles, things that God has revealed to us through the Scripture.
Attempts to destroy the Christian faith sometimes come from unexpected sources. Consider the case of pseudo-presuppositionalism. Some might be surprised that so many professing Christians would rise up to violently defend an anti-biblical epistemology, one that makes man's own sensation the precondition for any contact with biblical revelation, thus subjugating the entire Christian faith under subjective and unreliable human perception. And then this foolishness is integrated as a necessary component in what is supposedly a biblical system of apologetics. It stresses the role of presuppositions, but the problem is that its own presuppositions are based on human traditions and principles, the very thing that Paul condemns.
Paul warns against being taken "captive" by such a philosophy – not only one in particular, but any philosophy that is based on human traditions and principles, rather than on Christ. Pseudo-presuppositionalism is only one of many examples. Once a person is captured by the first principles of an irrational philosophy, one that is based on the inventions of men, he could order his whole life by it, including his understanding of the Christian faith. In another place, Paul calls this a mental "stronghold," a processing system and defense mechanism in the mind that protects false ideas and holds the person prisoner. It becomes a satanic outpost by which the evil one advances his cause, partly by reproducing such a stronghold in the minds of others.
We can refuse to submit to the same deception that has captured and enslaved so many. Instead, we will become established and built up in the philosophy of Christ. By the standard of 2:8, pseudo-presuppositionalism should be considered a non-Christian philosophy, a man-made tradition. We have no obligation to heed these hostages of human ideas, but because we are the faithful ones who stand on biblical principles, we have authority over them, and also an obligation to teach and warn them. Thus we must command their attention, and set their minds free by a philosophy that is truly based on Christ. This is one illustration that what Paul says has universal validity, since it is played out around us daily, but he makes a particular application that we will appreciate as we continue with the passage.
The verse does not disparage thinking, but promotes a Christian intellectualism. Paul does not say, "Do not be confused by the facts. Do not be taken by correct arguments. Do not be rational." No, he has the opposite attitude. He warns against non-factual, incorrect, and irrational philosophy. He does not renounce philosophy as such, for broadly speaking, a philosophy is just a worldview, or a system of beliefs, and in this sense the Christian faith is also a philosophy. He is against a philosophy that is based on human traditions and principles, and not on Christ. And his language suggests that a philosophy that is based on Christ would not be hollow and deceptive. A philosophy that derives its basic principles and assumptions from biblical revelation is a true philosophy – this is the Christian faith.
Colossians 1:24-2:5, Part 6
In the midst of all this, Paul directs our attention to one point about Christ, and writes that in him "are hidden all the treasures of wisdom and knowledge" (2:3). The meaning of "hidden" here refers to something "stored" and "deposited" rather than something removed from view so that no one can access it. He means that wisdom and knowledge are treasures, and that they are all stored in Christ. It is customary to distinguish between the words here translated "wisdom" and "knowledge," but we agree with Calvin as he comments on this verse: "I do not put any great difference between wisdom and understanding in this passage, for the duplication is only to strengthen it; as if he had said that no knowledge, erudition, learning, wisdom, can be found elsewhere."
The latter portion of Calvin's statement leads us to another point, namely, the positive assertion and negative implication of 2:3 make Christianity the most intellectual worldview in existence and the only rational worldview possible. Any expression of the Christian faith that does not present it as the zenith of intellectualism fails to do justice to the nature of Christ. Any theology that does not present the Christian faith as the sole possessor of truth – any truth at all – is not Christian theology. Paul's statement effectively establishes the gospel as a message that says to the unbeliever, "I am completely right, and you are completely wrong. I have all the truth, and you have none of the truth, not even a little. I am intellectually competent, and you are intellectually bankrupt. I am rational in what I believe, and you are irrational in what you believe. Everything that you believe is wrong and foolish."
Whether we take this position reflects our true opinion of Christ, and it is shameful for any believer to even hesitate to openly affirm this. I would be embarrassed before the Lord if someone were to even misunderstand me for being more relaxed than this in my belief. All wisdom and knowledge are in Christ – all of it – and Christianity has a complete monopoly on truth, intelligence, and rationality. And all non-Christian beliefs are untrue, unintelligent, and irrational. This is something that we can prove with ease in argumentation. The Christian has entered into a whole new intellectual realm of rationality, knowledge, and logical thinking to which unbelievers cannot attain. It is impossible to relax on this claim without attacking the very nature of Christ. Thus anything less than this in our profession is blasphemy.
That is the general doctrine, but Paul makes a specific application here. He writes in the next verse, "I tell you this so that no one may deceive you by fine-sounding arguments" (2:4). That is, they are to focus their minds on the truth, so that they will not be deceived by arguments that may appear persuasive to some, but that are in fact false. Now, if Paul is writing against a specific false doctrine, then we can know something about what it teaches by the truths that he emphasizes in the letter.
In particular, since verses 2 and 3 are written so that the deception in verse 4 would not occur, we can infer that any false teaching that Paul seeks to counteract would undermine the truths in verse 2 and 3. Or, to consider this from the other direction, what Paul says in verses 2 and 3 provides the prevention or antidote to the deception that he warns about in verse 4.
And what we find in verses 2 and 3 is that Paul affirms his desire and the possibility for the Colossians to have "the full riches of complete understanding," and to know Christ, "in whom are hidden all the treasures of wisdom and knowledge." Therefore, it is likely that if Paul is writing to counteract a specific false teaching, it is one that undermines the fullness of wisdom and knowledge in Christ, and the possibility for believers to attain a complete understanding of all things through the Christian faith.
This assessment is consistent with the content of the next passage (2:6-23), in which Paul reaffirms the fullness of the person of Christ and the work of Christ, so that the Christian needs only to depend on him. There is no need to supplement Christian spirituality with principles, rituals, and experiences that come from outside of our relationship with Christ or that are invented by men apart from Christ. The deception is in thinking that Christ is insufficient, or that the Christian worldview is insufficient. The emphasis here is that the Christian faith as delivered by the apostles is complete.
Although Paul sends them this warning, he tells the Colossians that he delights "to see how orderly you are and how firm your faith in Christ is" (2:5). This seems to be an indication that, even if there is indeed a threat, at the time Paul writes this the Colossians have not been greatly influenced by the false teaching, and that until now their faith has remained overall sound and stable.