‘If you died with Christ from the rudiments of the world, why, as though living in the world, do you subject yourself to ordinances, “handle not, nor taste, nor touch”, (all which things are to perish with the using) after the precepts and doctrines of men?'. Which things have indeed a show of wisdom in will worship and humility and severity to the body, but are not of any value against the excessive indulgence of the flesh.'
Paul here points out that asceticism, abstaining from certain food and drinks and such like, has no value in the fight against sin. These are earthly ideas, not heavenly ideas. But Christians no longer live in the world. They live with Christ in the spiritual realm, in what in Ephesians he calls ‘the heavenlies'. They are seated with Christ above (Colossians 3:1). Thus their minds should be fixed on heavenly things. That is how to defeat the flesh, not by fighting it with earthly weapons.
‘If you died with Christ from the rudiments of the world, why as though living in the world do you subject yourself to ordinances?' In His death Christ was freed from all the basic things of the world and all its basic principles. He was no longer bound by them because he was in Heaven. He now partakes of the things of Heaven, and is subject to the conditions of Heaven. So we too, having died with Christ, are dead to those basic things, those basic principles of earth, those ordinances of men. We too are bound by the requirements of Heaven. But to indulge in asceticism is precisely to be bound by the principles of the world. There is no asceticism in Heaven. Thus having died with Christ, and having risen with Him (Colossians 3:1) we are freed from such things. We can have no part in them.
It hardly needs to be stressed that this is not a licence for over-indulgence. Precisely because we live with Christ in the heavenlies we will live accordingly, touching earthly things lightly and concerned with heavenly things. We will seek first His kingdom and His righteousness (Matthew 6:33). We are still to deny the flesh. But this is to be by being caught up in heavenly things, not by making use of weapons invented by men, such as asceticism (‘touch not, taste not, handle not'), which are themselves fleshly, and are thus actually not able to do anything about the flesh. Indeed they deal with earthly things, which, once used, perish (see 1 Corinthians 6:13). They have no permanent value. Nothing is really achieved by them.
‘Which things have indeed a show (literally ‘word') of wisdom in will worship and humility and severity to the body, but are not of any value against the indulgence of the flesh.' Asceticism is a show of earthly wisdom. It makes proclamation of wisdom and gives a great show of defeating the flesh. It demonstrates a powerful will and a great humility. But it is concentrating on the very thing it seeks to escape from. It is totally negative and worldly. It does not achieve anything spiritually. It is simply another way of indulging the flesh.
‘Will worship.' The word is found nowhere else. It can mean ‘self-made religion', ‘self imposed religious service', a demonstration of the power of the will in achieving a religious position of denial and humility which is purely earthly. It is accompanied by an equally false humility. It wins the admiration of the world which sees it as achieving some kind of purity of soul. It seems to overcome the flesh by denying it. But it in fact indulges another aspect of the flesh, by making its adherent an object of admiration and stimulating a sense of self-achievement, resulting in false pride and self-satisfaction. And it is regularly accompanied by mistreatment of the body, which accomplishes nothing except the same.
‘Are not of any value against the excessive indulgence of the flesh.' The problem is that these great efforts are useless in what they seek to achieve. Instead of releasing people from the grip of the flesh they tie them more closely into it, for they are simply indulging the ‘desires of the flesh' in another way. There is only one way to break the grip of the flesh on the mind and that is by setting the mind on things above (Colossians 3:2), not by direct attack on the flesh. In the set of the mind on things above alone lies hope.
It should be noted that Paul's words are not an attack on sensible self-discipline and self-control and self-denial. They are not arguing for indulging oneself. For that too indulges the flesh. Rather Paul is stressing the development of the mind of the Spirit, set on things above and refusing all fleshly indulgence, and thus concentrating totally on living a heavenly life. The Christian does abstain from fleshly indulgence. He may thus appear somewhat of an ascetic. He does hold this world's goods lightly and not indulge himself. But this is because he is involved in Heaven's affairs, and uses all earthly things solely for that purpose, not wanting to be gripped by them but wanting to use them with the greatest efficiency and usefulness in God's service. He uses them to make friends for himself among those who will be in eternal habitations (Luke 16:9).