"Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: for in Him dwelleth all the fulness of the Godhead bodily, and in Him ye are made full, Who is the head of all principality and power."--COL. ii. 8-10 (Rev. Ver.).
We come now to the first plain reference to the errors which were threatening the peace of the Colossian community. Here Paul crosses swords with the foe. This is the point to which all his previous words have been steadily converging. The immediately preceding context contained the positive exhortation to continue in the Christ Whom they had received, having been rooted in Him as the tree in a fertile place "by the rivers of water," and being continually builded up in Him, with ever-growing completeness of holy character. The same exhortation in substance is contained in the verses which we have now to consider, with the difference that it is here presented negatively, as warning and dehortation, with distinct statement of the danger which would uproot the tree and throw down the building, and drag the Colossians away from union with Christ.
In these words the Bane and Antidote are both before us. Let us consider each.
I. The Poison against which Paul warns the Colossians is plainly described in our first verse, the terms of which may require a brief comment.
"Take heed lest there shall be." The construction implies that it is a real and not a hypothetical danger which he sees threatening. He is not crying "wolf" before there is need.
"Any one"--perhaps the tone of the warning would be better conveyed if we read the more familiar "somebody"; as if he had said--"I name no names--it is not the persons but the principles that I fight against--but you know whom I mean well enough. Let him be anonymous, you understand who it is." Perhaps there was even a single "somebody" who was the centre of the mischief.
"That maketh spoil of you." Such is the full meaning of the word--and not "injure" or "rob," which the translation in the Authorized Version suggests to an English reader. Paul sees the converts in Colossae taken prisoners and led away with a cord round their necks, like the long strings of captives on the Assyrian monuments. He had spoken in the previous chapter (ver. 13) of the merciful conqueror who had "translated" them from the realm of darkness into a kingdom of light, and now he fears lest a robber horde, making a raid upon the peaceful colonists in their happy new homes, may sweep them away again into bondage.
The instrument which the man-stealer uses, or perhaps we may say, the cord, whose fatal noose will be tightened round them, if they do not take care, is "philosophy and vain deceit." If Paul had been writing in English, he would have put "philosophy" in inverted commas, to show that he was quoting the heretical teachers' own name for their system, if system it may be called, which was really a chaos. For the true love of wisdom, for any honest, humble attempt to seek after her as hid treasure, neither Paul nor Paul's Master have anything but praise and sympathy and help. Where he met real, however imperfect, searchers after truth, he strove to find points of contact between them and his message, and to present the gospel as the answer to their questionings, the declaration of that which they were groping to find. The thing spoken of here has no resemblance but in name to what the Greeks in their better days first called philosophy, and nothing but that mere verbal coincidence warrants the representation--often made both by narrow-minded Christians, and by unbelieving thinkers--that Christianity takes up a position of antagonism or suspicion to it.