16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 These are a shadow of the things to come, but the substance belongs to Christ. 18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, 19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21 “Do not handle, Do not taste, Do not touch” 22 (referring to things that all perish as they are used)—according to human precepts and teachings? 23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

2:16-17: In this passage (2:16-23), Paul identifies three elements of the Colossian heresy: legalism, mysticism, and asceticism (see Hughes, 287-293). Why does verse 16 begin with a “therefore?” Paul claims that the previous truths in 2:6-15 (Jesus is fully God, we have been spiritually united Christ, Jesus has triumphed over Satan) provide grounds for rejecting legalism (vs 16-17), mysticism (vs 18-19), and asceticism (vs 20-23).  

Concerning legalism, the Old Testament food laws (Leviticus 11) distinguished between clean and unclean foods in order to teach God’s people about purity and holiness (separating themselves from specific animals). These laws for the nation of Israel were given to prepare them for the coming Messiah (Jesus), who fulfilled the Old Testament Law (Romans 10:14; Galatians 3:24-26; Ephesians 2:15). 

In the New Testament, Jesus “declared all food clean” (Mark 7:19) and taught that our defilement comes from “within, out of the heart of man.” (Mark 7:21) The resurrected Christ also commanded Peter (in a vision three times!) to eat food previously declared “unclean.” (Acts 10:9-16) Paul affirms the freedom to eat all kinds of food (Romans 14:17; 1 Corinthians 8:8; 1 Timothy 4:4). 

Israel’s key festivals included Passover, Feast of Unleavened Bread, Firstfruits, Weeks, Trumpets, Atonement, and Tabernacles. The first four festivals were occurred during the spring while the last three took place in the fall. Many believe the spring festivals relate to Jesus’ first coming while the fall festivals point to his second coming. The three great festivals of Israel are Passover, Weeks, and Tabernacles.

Passover highlighted God’s deliverance of Israel by passing over the homes that had the blood of lambs sprinkled on the doorposts (Exodus 12:1-32; cf. 2 Chronicles 30; 35:1-19). The Feast of Unleavened Bread (one week long) commemorated the Israelites’ hasty departure from Egypt (prepared bread without yeast) (Exodus 12:33-42). The Feast of Firstfruits celebrated the beginning of the harvest (Leviticus 23:9-14) and the Feast of Weeks (Pentecost: fifty days after Firstfruits) honored the end of harvest (Leviticus 23:15; Deuteronomy 16:9). 

The Feast of Trumpets signified the end of the agricultural year (Leviticus 23:23-25; Numbers 29:1-6). The Day of Atonement (ten days after Trumpets) occurred once a year. The high priest made an offering (goat) for the sins of God’s people in the holy of holies. As he touched the head of another goat (scapegoat) he confessed the sin of the people and released the scapegoat (Leviticus 16:1-34). 

The Feast of Tabernacle (or Booths; five days after Atonement) commemorated the Israelites’ wilderness wanderings (forty years) during which time they lived in booths (from tree branches) (Leviticus 23:33-43; Numbers 29:12-40; Deuteronomy 16:13-15).  

The “new moon” day (Numbers 28:11-15) celebrated the first day of each month (offerings were brought to God). The “Sabbath” (Exodus 20:8-11) was day for physical rest, spiritual renewal, and community. 

All of these—annual festivals, monthly celebrations (new moon), or weekly days (Sabbath) were a “shadow of the things to come.” (2:17; cf. 1 Chronicles 23:31; 2 Chronicles 2:3; 31:3; Ezekiel 45:17; Hosea 2:11) The word “shadow” could be interpreted as that which has the appearance of reality or that which is fleeting, passing, and transitory in nature. Some of the false teachers were promoting them as essential for the Christian faith. 

The tendency to elevate the Old Testament law and legalism impacts us in the following way: (1) we proclaim the gospel + Law (customs, practices, circumcision) = God’s acceptance, (2) our convictions become standards for everyone, (3) we judge others for not agreeing to our convictions or measuring up to our standards, and (4) consequently, we become prideful and self-righteous.

Jesus reigns over legalism. These festivals, monthly celebrations, and Sabbath days had the appearance of reality, “but the substance belongs to Christ.” (2:17) Moo explains: “The Colossian Christians should not let anyone insist on their observing rules and ceremonies of the earlier era that has now passed.” (223) In short, these rules and ceremonies were fleeting, passing, and transitory in nature (cf. Galatians 1:1-10; 2:11-14; 2:15-21; 3:1-6; 4:8-11; 5:1-14).

Legalists claim that these festivals, celebrations, and Sabbaths were necessary for their faith. Christ reigns over legalism because he is the ultimate fulfillment of these events and experiences (cf. high priests and the Old Testament law are referred to as “shadows” in Hebrews 8:1-13 and 10:1-18).

Although most of us are not “literal” legalists (grace + works = salvation), many of us can be classified as “spiritual” legalists. We are not literal Pharisees, but we are “practicing” Pharisees. Spiritual legalists allow their convictions to become a standard by which to measure the Christian faith and practices of other Christians. We want others to conform to our pattern of godliness and tend to judge others.   

2:18-19: Some believe that “disqualify” is better translated “judge” or “condemn.” (Pao, 184; Moo, 224) 

Mystics seek to have a direct and intimate encounter with God. Intrinsically, the objective of mysticism is not wrong. Where mysticism goes wrong is in its approach to these spiritual encounters. What was happening in Colossae?

Some of the Colossians were participating in “ascetic practices [that] would also point to rituals that accompany the encounter of angelic beings” (Pao, 188) or “ascetic practices that…prepare themselves [false teachers] for or to stimulate visionary experiences.” (Moo, 226) According to Paul, these spiritual practices led to the worship of angels and false spiritual experiences.

Furthermore, these “visions” were not based on “reason,” but derived by their “sensuous mind.” The idea of a sensuous mind refers to being dominated by the flesh (life apart from the Spirit). Some Colossians, rather than persevering in the truth of Christ, were being led astray to mysticism.  

While mysticism is hard to define, the following five characteristics provide an overview: (1) the goal is to become one with God, (2) an unmediated and direct encounter with God, (3) identities and egos may disappear in some of these experiences, (4) a tendency to emphasize experience over knowledge, (5) and a spiritual journey that includes an awakening, cleansing, enlightenment, struggle, and union.  

Jesus reigns over mysticism and false spiritual experiences. Because Jesus is the mediator between God and humanity (1 Timothy 2:5; cf. Hebrews 9:15; 12:24) and through him we have access to the Father (Ephesians 2:18), Jesus is the only means for us to experience God in an intimate and dynamic way. 

As the “Head,” Jesus not only reigns over God’s people, but he also reigns over mysticism and false spiritual experiences because he spiritually feeds, unites, sustains, and grows “the whole body” together (cf. Ephesians 4:15-16).  

We are not literal mystics (grace + mystical experiences = salvation). Unfortunately, some of us are “spiritual” mystics. Spiritual mystics pursue experiences (which are fleeting) over the truth found in the Word and gospel. Spiritual mystics identify their “Christian experiences” as the key criteria for their relationship with God.      

2:20-23: Returning again to the theme of our spiritual union with Christ, Paul claims that since we have already “died to the elemental spirits of the world” we should not allow this asceticism (“Do not handle…taste…touch”) to influence, gain a foothold, or worse, reign in us. 

As mentioned earlier, these elemental spirits probably refer to demonic power. According to Paul, we should no longer allow these demons to exert control or influence over their lives because they have died to this former life spiritually (union with Christ). 

Like mysticism, asceticism is not necessarily improper or wrong. Disciplining ourselves in order to pursue spiritual goals is a worthy enterprise (cf. 1 Corinthians 9:24-27; 1 Timothy 4:6-10). Asceticism becomes problematic when we do more harm than good to our bodies, live apart from Christ, and reject the Spirit’s role in our lives.   

Although asceticism comes in many shapes and sizes, we may summarize it with five points: (1) renounces material comfort, (2) denies pleasure of the body; abstinence, (3) purify body = purity of one’s soul, (4) self-discipline, and (5) in extreme cases mortification of flesh (self-inflicted pain, discomfort) is practiced.

These ascetic practices had “an appearance of wisdom” (promoted by false teachers), were “self-made,” and caused “severity to the body.” (2:23) Created by human/fleshly minds (apart from the Spirit), “asceticism feeds the flesh by starving it.” (Hughes, 292) 

  

According to Paul, these ascetic practices possessed “no value in stopping the indulgence of the flesh.” (2:23) Jesus reigns when we experience our spiritual union with him on a regular basis. Jesus also reigns when we intentionally practice spiritual disciplines (Scripture, worship, prayer, fasting, solitude, generous giving) in the power of the Spirit.

While many of us are not literal ascetics (grace + asceticism = salvation), many of us are “spiritual” ascetics. We are spiritual ascetics when we “beat ourselves” over our sins. When we allow the guilt of our sin to overpower our completeness in Christ, then we live like spiritual ascetics. Also, spiritual ascetics think that we cannot grow deeper in our relationship with God unless we experience some kind of suffering (usually physical).  

Because Jesus reigns, we are complete in Christ. We must not live like spiritual legalists, mystics, and ascetics. Christ-followers must reflect on this truth: We have died to sin and have been raised to new life in Christ. We must proclaim the gospel to ourselves on a consistent and regular basis. 

1. While growing up, what kind of “Christian rules” did you experience?    

2. What is the meaning of the phrase, “a shadow of things to come?” (v. 16) How does Christ change our perspective of these so-called shadows?

3. What kind of “spiritual practices” does Paul reject? (v. 18-19) Why do you think people used these forms of “spirituality?” Why do they fail? Are there any similar spiritual practices today that we must also reject?

4. Who’s the “Head” in verse 19? What significant role does this Person play? To what extent have you experienced this type of spiritual growth and maturity? 

5. According to Paul, these teachings and spiritual practices (vs. 21-22) possessed “no value in stopping the indulgence of the flesh.” (2:23) What kind of advice would you give to someone to help them with their “fleshly desires?” What would you teach? What kind of practices would you encourage? 

6. Are you more like the spiritual legalist, mystic, or ascetic? Share. To what extent does the gospel address spiritual legalism, mysticism, and asceticism? Explain. 

7. How does Jesus reign in 2:16-23? How can these truths make a difference in our lives?