Title: Natural Religion/Colossians 2:16-23
Content The Apostle Paul goes on to explain the meaning of the total sufficiency of Christ. Christ is more than capable of overcoming the syncretism that the Colossians have been attracted to. For the sufficiency of Christ is absolute. The hope of progress in the spiritual life is sound in itself, but it can mislead Christians into dangerous paths. It is a good thing for Christians to study more deeply the revealed truths of the Bible and to joyfully put into practice what they have learned for spiritual growth. But if we don't do that, we try to walk in ways that are different from the Gospel, or try to keep things that the Bible does not guarantee, which makes our life of faith sick.
A member of the church who cannot escape this temptation gradually flows from the worship of God to the worship of man, throwing away the victorious freedom that Christ has won from the powers that have taken hold of him in the past, and throws himself back under another yoke. (Galatians 4:9,10 ; 5:1 ; 3:3). Paul faced this danger. The syncretism faced by the Church of Colossae was made up of three elements: legalism, mysticism, and asceticism. However, for the sake of convenience, let's take a look at the different aspects by treating each as a separate item.
legalism
Legalism has been a major obstacle in the church from generation to generation. This disease has particularly hit evangelical Christianity, which has the most thorough faith in the Bible, a zealous service to God, and a high level of faith.
The disease of legalism is more dangerous because the symptoms vary from person to person. Generally speaking, some saints have a legal stance on a few specific issues, while others don't care much about such subject matter, but are very picky about separate issues. So, the legal rules are different depending on the individual, the church, the time, and the place, so they feel conflict with each other and stimulate criticism and division. Legal disputes usually arise over secondary issues, but almost always lead to serious rifts.
In the Church of Colossae, as it was in the Church of Rome (Romans 14:1-6), the disputes among the members were not about any doctrinal issues, but because of religious customs about food and feasts.
'Therefore, let no one judge you by eating or drinking, or by feasts or new moons or sabbaths, for these are shadows of things to come, but the body is Christ's' (2:16,17).
Judaism, with its many regulations regarding food and rituals, was a heavy burden on first-century churches. The religious rules of Judaism have created opposition and strife within the church (like the churches of Rome and Galatia) and between the churches (the churches of Antioch and Jerusalem). These regulations, whether given by God or added by men, were only shadows of things to come. These were arrows and preparations for the revelation of reality in Christ and in the 'body of Christ'. This fact can be confirmed in the following words of the book of Hebrews.
'This tabernacle is a parable to this day, and the offerings and sacrifices that depend on it cannot be perfected by the conscience of the one who serves. These, along with eating and drinking and various washings, have become only the rites of the flesh, and are left to be done until reform. Christ came as high priest of the good things to come, and entered the sanctuary once for all, having obtained eternal redemption with his own blood” (Hebrews 9:9-11).
Christ accomplished all that the Jewish religion had foreshadowed in one shot and perfection.
However, the problems of the Colossian church seem to be caused by pagan customs rather than Jewish ordinances. However, what Paul points out here can be applied to both Jewish and pagan customs (cf. Hebrews 8:5 ; 9:23 ; 10:1). Even in paganism, annual feasts and new moon festivals were observed along with fasting. These pagan religious ceremonies were, in some ways no less than Jewish feasts, a shadow of the reality revealed by the coming of Jesus Christ. As Paul acknowledged in his homily to the citizens of Athens (Acts 17:27), the religious ceremonies of the Gentiles were a craving for unknown truths beyond the human heart. Almost every human being, whether pagan or Jewish, first-century or modern, seeks God almost consciously (even if he does not admit it). It is a testament to the fact that human beings were created in the image of God.
In any case, whether we were given by divine inspiration like the rituals of Moses, distorted by human tradition, or pagan customs stemming from human ignorance (Romans 1:20-23), the shadow ended with the appearance of reality. .Following the shadow even though the reality has been revealed in Jesus Christ is a step backwards. Suppose a bride-to-be has been waiting for a long time for the one she loves. But what if the bride finally returns and this bride-to-be turns her eyes away and stares at the portrait of the groom-to-be on the wall in his bedroom? Isn't this what the legalists look like? They are so engrossed in the shadows of the law that they forget whoever can fully satisfy all their desires.
For example, being faithful in small things is a sign that you are faithful in all things. However, if we are not careful, all these things lead us into the legalism that entangles our Christian life, a burden on others, and a trap for hypocrisy.
“Christ has set us free, so stand firm and do not be subject again to a yoke of slavery” (Galatians 5:1).
Of course, the freedom Paul is talking about here refers to the ability of Christ to do what is right and good. This is the only true freedom.
This Christ is revealed in the Word of the Bible and recognized by the Holy Spirit as the perfecter of our salvation.
mysticism
Throughout this epistle, Paul resists the temptation of the Colossians to contaminate the purity of the gospel by adding extraneous impurities to it. This temptation appeared in the form of legalism, and along with it, carries a kind of mysticism.
'Let no one deprive you of your reward on purpose because of humility and the worship of angels, for he trusts in what he has seen, and does not hold up his head in vain, after the mind of his flesh' (2:18,19).
Although his name is not revealed in the text, it seems that someone in the Church of Colossae was trying to lead the church into a kind of asceticism. This asceticism will be dealt with in detail later. The worship proposed by the person in question had a very humble aspect. The spirit of self-denial and asceticism was emphasized in this man's worship, which made him popular with the congregation. In fact, this spirit is the attitude a natural man has when he stands before God's greatness and holiness. Humans have long feared to meet God empty-handed. That is why we have been trying to win the favor of God through good deeds, sacrifices, or intercessors. Without the help of an intermediary, praying directly to God or having fellowship with God was often viewed as arrogant and arrogant. Some see a direct approach to Jesus Christ as rudeness that shows a lack of respect and humility for the Lord.
But in fact, it's just the opposite. Inverting the simplicity of the gospel into a man-made religious system and replacing the words of Christ with personal feelings or reason, no matter how well-intentioned, is not humility but pride. By ignoring God's own revelations in the Bible, and focusing on visions (whether anyone's) or personal revelations (real or imagined), we leave the firm ground of truths tested, verified and proven for thousands of years, leaving human wisdom behind. and fall into the perilous pit of delusion and deception.
Perhaps Paul had this latter Aida language in mind when he said, 'These are shadows of things to come, and their substance belongs to Christ' (2:17 Standard Translation).
Literally translated, it means 'the body belongs to Christ' (KJV). These words may have meant more than a contrast between substance (body) and shadow. Perhaps the allusion was implied that the 'body of Christ' was a shield against all mysticism. Spiritual growth does not come from the failure of religious ordinances, but from the Lord, who is the head when united with the body of Jesus Christ, the church (2:19).
asceticism
The religious system or 'philosophy' that threatened the Colossae church had a doctrinal aspect. These heretics especially placed great importance on invisible beings and powers (angels, elementary sciences or principles of this world). But whether these forces are real or imaginary, useful or militant, or whether they are from Judaism or from paganism, there is no difference. It is antinomy to serve the ultimate reality, truth, and supreme power of Jesus Christ, while at the same time fearing the invisible. Such a life of faith, as it was in the past, is a contradiction that cannot be established in the present or in the future.
On the other hand, this religious system also has a practical side. Asceticism presented as a means of higher growth is the logical result of the merging of legalism and mysticism. The method of asceticism came from legalism, and its inspiration was from mysticism. But both of these ideas are in direct contradiction with the truth of the Gospel.
'Do not hold on to it, do not taste it, and do not touch it' (2:21).
How many of these religious taboos are there, and how many of these superstitions take hold? Even Christians sometimes become slaves to these prohibitions! The things forbidden in this context are things that will perish, have no significance in themselves, and have nothing to do with the kingdom of God (Romans 14:17). "
The important thing is how to use those contraindications, but in some ways it might be better not to use them at all. These taboos are not neutral because they are presented as conditions of holiness.