Colossians 2:22 - Alive in Christ

These will all perish with use
This phrase refers to the temporary and transient nature of earthly regulations and traditions. In the context of Colossians, Paul addresses the false teachings infiltrating the church, which emphasized strict adherence to dietary laws and ascetic practices. These practices are rooted in the Old Testament ceremonial laws, which were fulfilled in Christ (Hebrews 9:10). The perishability of these regulations highlights their inability to provide lasting spiritual benefit or salvation, contrasting with the eternal nature of Christ's work (Hebrews 7:24-25).

because they are based on human commands and teachings
Paul critiques the human origin of these regulations, distinguishing them from divine commandments. This echoes Jesus' rebuke of the Pharisees for elevating human traditions above God's commandments (Mark 7:7-8). The Colossian heresy involved a syncretism of Jewish legalism, Greek philosophy, and mysticism, which detracted from the sufficiency of Christ. The emphasis on human teachings underscores the danger of relying on man-made doctrines rather than the gospel, which is rooted in divine revelation (Galatians 1:11-12). This warning serves as a reminder to prioritize Scripture and the teachings of Christ over cultural or religious traditions.

Persons / Places / Events

1. Paul the Apostle
The author of the letter to the Colossians, Paul was a key figure in the early Christian church, known for his missionary journeys and theological teachings.

2. Colossae
An ancient city in Phrygia, Asia Minor, where the recipients of the letter, the Colossian Christians, resided. It was a place influenced by various religious and philosophical ideas.

3. False Teachers
Individuals in Colossae who were promoting teachings that deviated from the gospel, including legalistic practices and asceticism.

Teaching Points

The Temporary Nature of Human Traditions
Colossians 2:22 highlights that human commands and teachings are destined to perish. Believers should focus on eternal truths rather than temporary human traditions.

Discernment in Spiritual Practices
Christians are called to discern between practices that are rooted in Christ and those that are merely human traditions. This requires a deep understanding of Scripture and reliance on the Holy Spirit.

The Sufficiency of Christ
The passage underscores the sufficiency of Christ over human regulations. Believers should find their identity and completeness in Him, not in external observances.

Guarding Against Legalism
Legalism can distract from the true essence of the gospel. Christians should be wary of adding human rules to their faith, which can lead to spiritual bondage.

Living Out True Worship
True worship is not about adhering to human rules but about a heart transformed by Christ. Believers should strive for a relationship with God that goes beyond mere external compliance.

(22) Which all are to perish with the using.--It has been doubted whether these words (which are literally, all which things go to corruption, or destruction, in the using) are the continuation of the ascetic ordinance, or the comment of the Apostle. But the last word--which signifies, not only "using," but "using up"--seems to decide for the latter alternative. The things are things which go to destruction and are used up. What permanent effect can they leave behind? See 1Corinthians 8:8 (whether the words of St. Paul, or the words of the Corinthians, accepted as true by him), "Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse." It is but an echo of our Lord's own teaching as to that which goeth into the mouth (Matthew 15:16-17; Mark 13:18-19).

After the commandments . . .--See Colossians 2:8, and Note there. There seems to be an allusion to Isaiah 29:13, quoted by our Lord (Matthew 15:7-8; Mark 7:6-7) in relation to these ceremonial observances. . . .

Verse 22 a is the apostle's comment on these rules, in the form of a continuation of their terms. Do not touch - things which are an intended to perish (literally, for corruption) in their consumption (Matthew 15:17; Mark 7:19; 1 Corinthians 6:13; 1 Corinthians 8:8; 1 Timothy 4:3-5), which, being destroyed as they are used, therefore do not enter into the soul's life, and are of themselves morally indifferent; so the Greek Fathers, and most modern interpreters. This is the position which Christ himself takes in regard to Jewish distinctions of meats (Mark 7:14-23, R.V.). We note the same style of sarcastic comment on the language of the false teachers as that exhibited in ver. 18. Augustine, Calvin, and some ethers render, "which (decrees) tend to (spiritual) destruction in their use;" but ἀποχρῆσις never means simply "use," and the antecedent "decrees" is awkwardly supplied. More plausibly, De Wette and some moderns interpret, "things which tend to (spiritual) destruction in their abuse," putting the words in the mouth of the false teacher, as though he said, "Abstain from everything the use of which may be fatal to the soul." But this ascribes to the errorist an argument which fails short of his principles (see note on "hard treatment of the body," ver. 23); and to which, specious as it is, and in harmony with the apostle's own teaching (1 Corinthians 6:12; 1 Corinthians 9:26, 27), he makes no reply. According to the commandments and teachings of men (Isaiah 29:13, LXX; Matthew 15:9; Mark 7:7; ver. 8; 1 Corinthians 1:20; 1 Corinthians 2:5, 13); the only passage in this Epistle which distinctly alludes to the language of the Old Testament. But the words are, we may suppose, primarily a reminiscence of the language of Christ, who uses them in connection with his announcement of the abolition of the sacred distinctions of meats (comp. Mark 7:1-23). This clause points out the method after which, and direction in which, the new teachers were leading their disciples, on the line of a man-made instead of a God given religion. "Commandments" (or, "injunctions") include the prescriptions of ver. 21 and all others like them; "teachings" embrace the general principles and doctrines on which these rules were based. So this expression, following "rudiments of the world (ver. 20), leads us back by a rapid generalization from the particulars specified in ver. 21 to the general starting point given in ver. 8 (see note), and prepares us for the brief and energetic summary of the whole Colossian error which we find in - Parallel Commentaries ...

Greek

[These]
ἅ (ha)
Personal / Relative Pronoun - Nominative Neuter Plural
Strong's 3739: Who, which, what, that.

will
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

all
πάντα (panta)
Adjective - Nominative Neuter Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

perish
φθορὰν (phthoran)
Noun - Accusative Feminine Singular
Strong's 5356: Corruption, destruction, decay, rottenness, decomposition. From phtheiro; decay, i.e. Ruin.

with
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

use,
ἀποχρήσει (apochrēsei)
Noun - Dative Feminine Singular
Strong's 671: Using up, abuse, misuse. From a compound of apo and chraomai; the act of using up, i.e. Consumption.

because they are based on
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

human
ἀνθρώπων (anthrōpōn)
Noun - Genitive Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

commands
ἐντάλματα (entalmata)
Noun - Accusative Neuter Plural
Strong's 1778: An injunction, ordinance, precept. From entellomai; an injunction, i.e. Religious precept.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

teachings.
διδασκαλίας (didaskalias)
Noun - Accusative Feminine Plural
Strong's 1319: Instruction, teaching. From didaskalos; instruction.

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Colossians 2:22 Catholic BibleNT Letters: Colossians 2:22 All of which perish with use according (Coloss. Col Co)