FROM RULES TO RELATIONSHIP

²⁰If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, ²¹"Do not handle, do not taste, do not touch!" ²²(which all refer to things destined to perish with using)- in accordance with the commandments and teachings of men? ²³These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. - Colossians 2:20-23 (NASB)

Introduction

This passage is part of a larger section where Paul warns against false teachings and emphasizes the supremacy and sufficiency of Christ. Paul warns the Colossians about false teachings that promote strict adherence to certain rituals and rules unnecessary for salvation or spiritual growth. He reminds the believers that, since they have died with Christ to the elemental spiritual forces of the world, they should not subject themselves to human regulations. Paul critiques ascetic practices, such as strict self-denial and abstention from various pleasures, noting that these can appear wise but have no real value in restraining sensual indulgence. The apostle underscores that Christ’s death and resurrection are fully sufficient for salvation, and additional rules can distract from the effectiveness of their faith. In this context, Paul encourages believers to focus on their relationship with Christ rather than following human traditions, highlighting that true spiritual growth comes from their connection with Christ, not through legalistic practices. Ultimately, this passage stresses the importance of embracing the freedom and new life believers have in Christ, rather than returning to a system of rules and rituals.

If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as,

The Apostle Paul, addresses several issues concerning false teachings infiltrating the early Christian community in Colossae. These teachings appear to be a syncretistic blend of elements from Jewish legalism and early forms of Gnosticism:

Verse 20 is a First Class Conditional Sentence in Greek. The phrase “If you have died with Christ” assumes the condition is true from the perspective of the argument because Paul is addressing believers who have, indeed, spiritually died with Christ. Paul is not questioning whether the Colossians have died with Christ; rather, he is building his argument on the assumption that they have, indeed, done so. This assumed truth serves as the basis for questioning why they then submit to worldly decrees, highlighting the inconsistency between their spiritual position in Christ and their practical actions.
the phrase “you have died” is expressed in the Aorist Active Indicative, indicating a decisive, completed action where believers have spiritually died with Christ. This is symbolized through baptism, representing the believer’s death to the old sinful self and resurrection to new life in Christ (cf. Colossians 2:12; Romans 6:4). Baptism serves as an outward sign of this inner spiritual reality, akin to spiritual circumcision (cf. Colossians 2:11, 13). The call for believers is to daily die to personal ambitions and preferences, not through legalistic rule-following, but to experience true freedom from the tyranny of the fallen self (cf. Romans 6:7; 2 Corinthians 5:14-15; 1 John 3:16). This daily spiritual surrender leads to authentic life and effective ministry, aligning with Christ’s example and empowerment through the Spirit. This signifies a decisive break from the old life bound by these “elemental principles.”
“Elemental principles of the world” refers to the Greek “stoicheia” (στοιχεῖα). The term “stoicheia” in biblical context refers to fundamental principles, elements of the physical world, or elementary spirits, tying into the spiritual struggles Paul describes, where believers face internal sin, worldly corruption, and demonic influences (cf. Hebrews 5:12; Galatians 4:3; Colossians 2:8; Ephesians 6:12). Historically, it also referred to heavenly bodies. In his letters, Paul emphasizes that believers, freed by Christ, should not revert to bondage under man-made “decrees” such as Gnostic rules or Jewish legalism (cf. Colossians 2:20-23), but should instead embrace the liberty found in Christ, maintaining accountability amidst spiritual warfare (cf. Romans 7; Ephesians 2:2-3). Paul highlights sin’s oppressive nature, noting its power to enslave, alienate, and blind individuals while underscoring the necessity of personal responsibility despite external spiritual forces.

"Do not handle, do not taste, do not touch!"

The phrase “Do not handle, do not taste, do not touch” is presented without connectors, which serves to highlight its emphatic nature. This rhetorical choice may reflect a catchphrase or slogan of the false teachers influencing the Colossian church. These prohibitions are illustrative of human-made religious rules and ascetic practices that were being imposed on believers.
Historically and biblically, humanity has shown a tendency towards asceticism and legalism, seeking to attain righteousness through rigorous self-denial and adherence to external regulations. This inclination is critiqued throughout Scripture. In Isaiah 29:13, God condemns worship that is “rule-taught by men,” lacking true devotion. Jesus criticizes such legalistic traditions in Matthew 15:10-12 and Mark 7:19, emphasizing that inner purity, not external observance, defines true piety. Paul echoes this sentiment in Romans 14:17,21, pointing out that the kingdom of God is not about eating and drinking but righteousness and peace in the Holy Spirit.

 (which all refer to things destined to perish with using)- in accordance with the commandments and teachings of men?

Here, Paul addresses the futility of adhering to regulations that apply to “things destined to perish with use.” This phrase refers to the temporary and physical nature of the objects or practices that these rules are concerned with, highlighting their inability to impart lasting spiritual benefit or righteousness. Such regulations were part of the human traditions that Paul critiques, emphasizing their transient and ultimately insignificant nature compared to the eternal truths found in Christ.
Paul’s argument here is similar to Jesus’ teachings in Matthew 15:7-20 and Mark 7:6-23, where Jesus addresses the Pharisees and scribes’ preoccupation with ritual purity, particularly regarding dietary laws found in Leviticus 11. In these passages, Jesus challenges the prevailing Jewish customs that focus on external observance—such as which foods are clean or unclean—by emphasizing that spiritual defilement is a matter of the heart, not of dietary practices. He points out that it is not what enters the mouth that defiles a person, but rather what comes out of the mouth, reflecting the condition of the heart.
By drawing attention to the perishability of these things, both Jesus and Paul underscore the point that external rituals and dietary rules cannot achieve true spiritual transformation. They stress that the focus should be on inward purity and a genuine relationship with God, rather than adherence to external regulations. This teaching liberates believers from the constraints of legalistic practices, directing them instead toward an understanding of righteousness that arises from the heart, transformed by faith in God.

 "the appearance of wisdom in self-made religion and self-abasement and the severe treatment of the body"

In verse 23, Paul critiques certain religious practices and attitudes prevalent among the false teachers in Colossae. He notes that these practices have “the appearance of wisdom” but lack true spiritual value. This mirrors Jesus’ condemnation of the Scribes and Pharisees, who were criticized for their superficial piety and adherence to human traditions, as noted in Isaiah 29:13.

The phrase “self-made religion,” indicates religious practices and devotion that originate from human invention rather than divine command. Paul seems to criticize the creation and adherence to religious practices that are not rooted in God’s instructions but are self-imposed or man-made, reflecting the personal preferences or philosophies of the practitioners rather than genuine faith. The TEV’s refers to it as “worship of angels” which relates back to earlier in the chapter, where angelic worship was an issue (Col. 2:18). Paul warns the believers in Colossae about the dangerous practice of “worship of angels,” which may have been promoted by false teachers who suggested that revering angels was necessary for spiritual insight or higher knowledge. This practice likely tied into a broader mystical and ascetic religious system, where angels were viewed as intermediaries between God and humanity, possibly offering special access to divine mysteries. Paul critiques this misdirection, emphasizing that it undermines the sufficiency and supremacy of Christ, as it implies that believers need supernatural intermediaries for spiritual growth. He stresses that they are complete in Christ, who is their sole mediator and source of revelation, thereby refocusing their attention on Him rather than on angelic worship. This issue reflects the early church’s struggle with syncretism, where elements from pagan, Jewish, and Christian beliefs were mixed together, detracting from the core tenets of the gospel. Ultimately, Paul seeks to reaffirm that in Christ, believers have full access to God and all spiritual wisdom.
“Self-Abasement” – the term is used to critique a form of false humility prevalent among the Colossian believers. While the Greek term literally means “humility,” Paul addresses a superficial display of humility associated with self-imposed religious practices and asceticism. This false humility focuses on outward appearances and rigorous acts, such as extreme fasting or neglect of physical needs, performed to impress others or earn spiritual merit. Such practices are insincere, aiming for human approval and self-glorification rather than true devotion to God (cf. Matthew 6:1-2; Matthew 23:5-7; Isaiah 29:13; 1 Peter 5:5-6; James 4:6, 10). Paul criticizes these acts because they lack genuine spiritual depth and authenticity. Instead of fostering a real connection with God, they serve to elevate the individual’s status within the religious community by creating an illusion of spirituality. True Christian humility, in contrast, involves sincere submission to God’s will, recognizing dependence on His grace, and selflessly serving others in alignment with Christ’s character. Paul’s critique encourages believers to focus on the transformative power of a relationship with Christ, which nurtures genuine humility and spiritual growth from within, ensuring that inner convictions align authentically with outward actions.
Severe Treatment of the Body – Paul addresses the “severe treatment of the body,” referring to the ascetic practices commonly promoted by false teachers, which include extreme fasting, celibacy, and other forms of self-denial that involve harsh treatment or neglect of physical needs. The term appears differently across various translations: the NASB, NRSV, and TEV describe it as “severe treatment of the body,” while the NKJV refers to it as “neglect of the body,” and the NJB phrases it as “a humility which takes no account of the body.” These practices are rooted in a dualistic worldview prevalent in Greek thought, where the body is often viewed as evil or inferior compared to the spirit (cf. 1 Timothy 4:1-3). This philosophy posits that by denying bodily desires or needs, one could achieve higher spiritual enlightenment or purity (cf. Romans 8:13). Paul, however, critiques this perspective, arguing that such ascetic practices, while seemingly pious and wise, ultimately lack real substance and have no genuine power to restrain sinful desires or produce true spiritual transformation, as outlined in Colossians 2:23 (cf. Galatians 5:1). His critique emphasizes that these human-derived religious efforts do not lead to authentic spiritual growth and understanding (cf. Matthew 15:8-9). Instead, Paul urges believers to shift their focus from these outward, man-made standards back to the sufficiency of Christ (cf. Colossians 2:10). He emphasizes that true spiritual wisdom and transformation come through faith in Christ alone, who enables believers to experience genuine freedom and a transformative relationship with God (cf. John 8:36). In doing so, Paul reorients the Colossians away from the hollow practices of asceticism and legalism, encouraging them to seek the fullness of life and spiritual vitality that can only be found in Christ (cf. John 10:10).

Conclusion:

The passage underscores the profound reality of the believer’s union with Christ in His death, which serves as a liberating force from old religious systems and regulations. This death marks a decisive freedom from the “elemental spiritual forces” that govern human endeavors towards piety, emphasizing that adherence to such fundamental laws is separate from the transformative work of Christ. Furthermore, the text challenges the value of strict religious practices that promise spiritual growth but ultimately fall short without the foundation of faith in Christ. These practices reflect a broader issue of attempting to attain righteousness through human traditions rather than through genuine union with Christ. Lastly, the distinction between outward religious appearances and true spiritual reality is made evident; ascetic practices are critiqued for their ineffectiveness in combating sin, thereby highlighting the necessity of internal transformation that only comes through a real and dynamic relationship with Christ. Ultimately, believers are called to seek genuine righteousness, not through hollow rituals, but through the life-giving union with Christ, who fulfills all that the law and human tradition could not.

SUGGESTED READINGS:

Barclay, William. The Letter to the Colossians. Edinburgh: Saint Andrew Press, 1981.
Bockmuehl, Markus. Colossians and Philemon: A Commentary. New Testament Library. Louisville: Westminster John Knox Press, 2008.
Bruce, F. F. The Epistle to the Colossians. The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1984.
O’Brien, Peter Thomas. Colossians, Philemon. Word Biblical Commentary, vol. 44. Dallas: Word Books, 1982.
Wright, N. T. Paul for Everyone: The Prison Letters: Ephesians, Philippians, Colossians, and Philemon. London: Society for Promoting Christian Knowledge, 2004.
Stott, John R. W. The Message of Colossians and Philemon. The Bible Speaks Today. Downers Grove: InterVarsity Press, 1984.
Fee, Gordon D. Paul’s Letter to the Colossians: A Commentary on the Greek Text. Grand Rapids: Eerdmans, 1988.
Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1996.

Lorenzo Palon