The Meaning of Colossians 2:18 Explained

Colossians 2:18

KJV: Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

YLT: let no one beguile you of your prize, delighting in humble-mindedness and in worship of the messengers, intruding into the things he hath not seen, being vainly puffed up by the mind of his flesh,

Darby: Let no one fraudulently deprive you of your prize, doing his own will in humility and worship of angels, entering into things which he has not seen, vainly puffed up by the mind of his flesh,

ASV: Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind,

KJV Reverse Interlinear

Let  no man  beguile  you  of your reward  in  a voluntary  humility  and  worshipping  of angels,  intruding into  those things which  he hath  not  seen,  vainly  puffed up  by  his  fleshly  mind, 

What does Colossians 2:18 Mean?

Study Notes

intruding into those things
The errorists against whom Paul warns the Colossians, and against whom, in principle, the warning has perpetual significance, were called "Gnostics," from gnosis, "knowledge." These Gnostics "came most keenly into conflict with the exalted rank and redeeming rank of Christ, to whom they did not leave His full divine dignity, but assigned to Him merely the highest rank in the order of spirits, while they exalted angels as concerned in bringing the Messianic salvation."--H.A.W. Meyer. Paul's characteristic word in Colossians for the divine revelation is epignosis, i.e. "full knowledge." Colossians 1:9 ; Colossians 1:10 ; Colossians 3:10 as against the pretended "knowledge" of the errorists. The warnings apply to all extra-biblical forms, doctrines, and customs, and to all ascetic practices.
angels .
angels
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Psalms 103:20 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; Judges 6:12-16 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Revelation 3:7 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Judges 13:6 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Luke 1:26 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Acts 12:7-10 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; 1 Corinthians 6:3 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Context Summary

Colossians 2:13-23 - Avoiding Errors
The reiteration of the prepositions in and with emphasizes our close identification with our Savior. Such we are in the purpose of God, and so we should be in daily experience. In union with Him we have once and forever put away the sins of the flesh, have lain in His grave, have passed to the heavenside of death, and are living under the blue sky of acceptance with God. Our Master's victory is potentially ours. He won it, but we may share its fruits. Yet faith must apprehend and affirm these blessings. The land of Canaan is ours by right, but every inch has to be claimed by faith. "Faith is an affirmation and act that bids eternal truth be fact."
We must not allow our religious life to become a piece of outward ritual, Colossians 2:16-17; nor permit the supposed mediation of angels to obscure the supreme majesty of our Lord, Colossians 2:18-19. We who have died with Christ must not be always regulating ourselves by the don'ts of the Law. Let us enter Christ's more intimate fellowship and live on the positive side. Ours should be the freedom of a full life, and the ampler vision of the mountains. Nothing else really avails against the indulgence of the flesh. [source]

Chapter Summary: Colossians 2

1  Paul still exhorts them to be constant in Christ;
8  to beware of philosophy, and vain traditions;
18  worshipping of angels;
20  and legal ceremonies, which are ended in Christ

Greek Commentary for Colossians 2:18

Rob you of your prize [καταβραβευετω]
Late and rare compound It is thus parallel to, but stronger than, τελων εν ταπεινοπροσυνηι — krinetō in Colossians 2:16. [source]
By a voluntary humility [τελω]
Present active participle of τελοντας — thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι — thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια — en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων — ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην — kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων — tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης — embateuō (from κενεμβατευων — embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω — kenembateuōn (a verb that does not exist, though αιωρα — kenembateō does occur) with ενεβατευσεν — aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
And worshipping of the angels [ταπεινοπροσυνην]
In Colossians 3:12 humility (α εορακεν εμβατευων — tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. [source]
Dwelling in the things which he hath seen [εμβατευω]
Some MSS. have “not,” but not genuine. This verb εμβατης — embateuō (from κενεμβατευων — embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω — kenembateuōn (a verb that does not exist, though αιωρα — kenembateō does occur) with ενεβατευσεν — aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Vainly puffed up [πυσιοω]
Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Beguile of reward [καταβραβευέτω]
Only here in the New Testament. From κατά against βραβεύω toact as a judge or umpire. Hence to decide against one, or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, which, however, I think must be retained, in continuation of the idea of judgment in Colossians 2:16, “let no man judge,” etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim. [source]
In a voluntary humility [θέλων ἐν ταπεινοφροσύνῃ]
Render delighting in humility. This rendering is well supported by Septuagint usage. See 1 Samuel 18:22; 2 Samuel 15:26; 1 Kings 10:9; 2 Chronicles 9:8. It falls in, in the regular participial series, with the other declarations as to the vain conceit of the teachers; signifying not their purpose or their wish to deprive the Christians of their reward, but their vain enthusiasm for their false doctrine, and their conceited self-complacency which prompted them to sit as judges. The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt to approach God otherwise than indirectly: in its assumption that humanity, debased by the contact with matter, must reach after God through successive grades of intermediate beings. For humility, see on Matthew 11:29. [source]
Worship of angels [θρησκείᾳ]
See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27. [source]
Intruding [ἐμβατεύων]
Rev., dwelling in. Only here in the New Testament. It is used in three senses: 1. To step in or upon, thence to haunt or frequent. So Aeschylus: “A certain island which Pan frequents on its beach” (“Persae,” 449). 2. To invade. So in Apocrypha, 13:20; 14:31; 15:40. 3. To enter into for examination; to investigate or discuss a subject. So 2 Maccabees 2:30, and so Philo, who compares truth-seekers to well-diggers. Patristic writers use it of searching the heart, and of investigating divine mysteries. Byzantine lexicographers explain it by ζητέω toseek; ἐξερευνάω totrack out; σκοπέω toconsider. In this last sense the word is probably used here of the false teachers who professed to see heavenly truth in visions, and to investigate and discuss philosophically the revelation they had received. [source]
Which he hath not seen []
Not must be omitted: which he imagines or professes that he has seen in vision. Ironical. “If, as we may easily imagine, these pretenders were accustomed to say with an imposing and mysterious air, 'I have seen, ah! I have seen,' - in relating alleged visions of heavenly things, the Colossians would understand the reference well enough” (Findlay). [source]
Vainly puffed up [εἰκὴ φυσιούμενος]
Vainly characterizes the emptiness of such pretension; puffed up, the swelling intellectual pride of those who make it. See on 1Corinthians href="/desk/?q=1co+4:6&sr=1">1 Corinthians 4:6; and compare 1 Corinthians 8:1. The humility is thus characterized as affected, and the teachers as charlatans. [source]
By his fleshly mind [ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ]
Lit., by the mind of his flesh. The intellectual faculty in its moral aspects as determined by the fleshly, sinful nature. See on Romans 8:23. Compare Romans 7:22-25; Romans 8:7. The teachers boasted that they were guided by the higher reason. Paul describes their higher reason as carnal. [source]

Reverse Greek Commentary Search for Colossians 2:18

Acts 20:30 From among your own selves [εχ υμων αυτων]
In sheep‘s clothing just as Jesus had foretold. The outcome fully justified Paul‘s apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians 2:8, Colossians 2:18; Ephesians 4:14; Ephesians 5:6). John will picture “antichrists” who went out from us because they were not of us (1 Jo John 2:18.). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. [source]
Acts 26:5 If they be willing to testify [εαν τελωσιν μαρτυρειν]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν — tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
Acts 26:5 Religion [τρησκειας]
From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Colossians 3:15 Rule [βραβεύετω]
Lit., be umpire. Only here in the New Testament. See on Colossians 2:18. The previous references to occasions for meekness, long-suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in Colossians 2:18. [source]
Colossians 2:15 Having spoiled principalities and powers [ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας]
For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
Colossians 2:23 In will-worship [εν ετελοτρησκιαι]
This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια — ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). [source]
Colossians 2:23 Have indeed a show of wisdom [εστιν λογον μεν εχοντα σοπιας]
Periphrastic present indicative with εστιν — estin in the singular, but present indicative εχοντα — echonta in the plural Λογον σοπιας — Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν — Men (in deed) has no corresponding δε — de In will-worship (εν ετελοτρησκιαι — en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια — ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος — kai apheidiāi sōmatos). Old word (Plato) from απειδης — apheidēs unsparing (α — a privative, πειδομαι — pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
James 1:26 Religious [θρῆσκος]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
James 1:26 Religion [τρησκεια]
Later form of τρησκιη — thrēskiē (Herodotus) from τρησκος — thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος — mataios feminine form same as masculine) or empty. Comes to nothing. [source]
James 1:26 While he bridleth not his tongue [μη χαλιναγωγων γλωσσαν εαυτου]
“Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω — chalinagōgeō It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling Present active participle from απατη — apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη — thrēskiē (Herodotus) from τρησκος — thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος — mataios feminine form same as masculine) or empty. Comes to nothing. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 By a very small rudder [υπο ελαχιστου πηδαλιου]
For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Jude 1:8 In their dreamings [ενυπνιαζομενοι]
Present middle participle of ενυπνιαζω — enupniazō to dream (from ενυπνιον — enupnion dream, Acts 2:17, from εν — en and υπνος — hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν — miainousin). Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought (ατετουσιν — athetousin). Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Jude 1:8 In like manner [ομοιως]
Like the cities of the plain.These also (και ουτοι — kai houtoi). The false teachers of Judges 1:4.In their dreamings Present middle participle of ενυπνιαζω — enupniazō to dream (from ενυπνιον — enupnion dream, Acts 2:17, from εν — en and υπνος — hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν — miainousin). Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought (ατετουσιν — athetousin). Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Revelation 3:11 That no one take thy crown [ἵνα μηδεὶς λάβῃ τὸν στέφανον]
Take it away. The idea is not that of one believer stepping into the place which was designed for another, but of an enemy taking away from another the reward which he himself has forfeited. The expression is explained by Colossians 2:18. It is related by Mahomet that, after having attempted, in vain, to convert one Abdallah to the faith, and having been told by him to go about his business and to preach only to those who should come to him - he went, downcast, to a friend's house. His friend, perceiving that he was sad, asked him the reason; and on being told of Abdallah's insult, said, “Treat him gently; for I swear that when God sent thee to us, we had already strung pearls to crown him, and he seeth that thou hast snatched the kingdom out of his grasp.” For crown, see on Revelation 2:10. Thy crown is not the crown which thou hast, but the crown which thou shalt have if thou shalt prove faithful. [source]
Revelation 19:10 To worship him [προσκυνησαι αυτωι]
First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians 2:18). [source]

What do the individual words in Colossians 2:18 mean?

No one you let disqualify delighting in humility and [the] worship of the angels which he has seen detailing vainly being puffed up by the mind of the flesh of him
μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων ἑόρακεν ἐμβατεύων εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ

μηδεὶς  No  one 
Parse: Adjective, Nominative Masculine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
καταβραβευέτω  let  disqualify 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: καταβραβεύω  
Sense: to decide as umpire against someone.
θέλων  delighting 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: θέλω  
Sense: to will, have in mind, intend.
ταπεινοφροσύνῃ  humility 
Parse: Noun, Dative Feminine Singular
Root: ταπεινοφροσύνη  
Sense: the having a humble opinion of one’s self.
θρησκείᾳ  [the]  worship 
Parse: Noun, Dative Feminine Singular
Root: θρησκεία  
Sense: religious worship.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀγγέλων  angels 
Parse: Noun, Genitive Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
ἑόρακεν  he  has  seen 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ἐμβατεύων  detailing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἐμβατεύω  
Sense: to enter, to frequent, haunt.
εἰκῇ  vainly 
Parse: Adverb
Root: εἰκῇ  
Sense: inconsiderably, without purpose, without just cause.
φυσιούμενος  being  puffed  up 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: φυσιόω  
Sense: to make natural, to cause a thing to pass into nature.
νοὸς  mind 
Parse: Noun, Genitive Masculine Singular
Root: νοῦς  
Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
σαρκὸς  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.