Colossians 2:21
Colossians 2:21 in Multiple Translations
“Do not handle, do not taste, do not touch!”?
(Touch not; taste not; handle not;
Handle not, nor taste, nor touch
Which say there may be no touching, tasting, or taking in your hands,
Things like: don't handle that, don't taste that, don't touch that!
As, Touch not, Taste not, Handle not.
— thou mayest not touch, nor taste, nor handle —
“Don’t handle, nor taste, nor touch”
(Touch not; taste not; handle not;
Touch not, taste not, handle not:
such as ‘Do not handle certain things’, ‘Do not taste certain things’, ‘Do not touch certain things’, as if you still had to obey such regulations/rules.
They have laws like, “Don’t use that thing,” and, “Don’t eat that,” and, “Don’t touch that thing.”
Berean Amplified Bible — Colossians 2:21
BAB
Word Study
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Colossians 2:21 Interlinear (Deep Study)
BIB
GRK
μη
αψη
μηδε
γευση
μηδε
θιγης
μη
mē
G3361
not
Particle-N
αψη
haptō
G680
to touch
Verb-AMS-2S
μηδε
mēde
G3366
nor
Conj-N
γευση
geuō
G1089
to taste
Verb-ADS-2S
μηδε
mēde
G3366
nor
Conj-N
θιγης
thinganō
G2345
to touch
Verb-2AAS-2S
Greek Word Study
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Greek Word Reference — Colossians 2:21
μη
mē
G3361
"not"
Particle-N
Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.
Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)
Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.
αψη
haptō
G680
"to touch"
Verb-AMS-2S
This word means to touch or attach oneself to something, as seen in Matthew 8:3 and Mark 4:21. It can also imply intimacy or closeness, like in 1 Corinthians 7:1, and is used to describe various forms of physical contact.
Definition: to touch, hold, handle; (act.) to start a fire; "to touch a woman" means "to get married" primarily to bring in contact, fit, fasten; to light, kindle, Mk. 4:21; Lk. 8:16; to touch, Mt. 8:3; to meddle, venture to partake, Col. 2:21; to have intercourse with, to know carnally, 1Cor. 7:1; by implication to harm, 1Jn. 5:18
Usage: Occurs in 33 NT verses. KJV: touch See also: 1 Corinthians 7:1; Mark 3:10; Matthew 20:34.
μηδε
mēde
G3366
"nor"
Conj-N
This word means 'nor' or 'not even', used to continue a negative statement. It is often used to list things that are not true, like in Matthew 10:10, where Jesus says the disciples should not take extra clothes or sandals.
Definition: μηδέ negative particle, related to οὐδέ as μή to οὐ, __1. as conic., continuing a negation or prohibition, but not, and not, nor: preceded by μή, Mat.6:25 22:29, Mrk.12:24, Luk.14:12, al.; ἵνα μή, Jhn.4:15; ὅπως μή, Luk.16:26; μηδέ . . . μηδέ, neither . . . nor, Mat.10:10, 1Co.10:8-9. __2. As adv., strengthening a negation, not even: Mrk.2:2, 1Co.5:11, al (AS)
Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.
γευση
geuō
G1089
"to taste"
Verb-ADS-2S
This word means to taste or eat something, and can also mean to experience good or bad things. It is used in the Bible to describe people eating or tasting food, like in Matthew 27:34. It can also be used figuratively, like in Hebrews 6:4.
Definition: γεύω, γεύομαι, [in LXX chiefly for טעם ;] to make to taste. Mid., to taste eat: absol., Act.10:10 20:11, Col.2:21; with genitive, Mat.27:34, Luk.14:24, Act.23:14; with accusative (not cl., but see Westc, Heb., l.with; M, Pr., 66, 245), Jhn.2:9. Metaphorical, Heb.6:4; ῥῆμα θεοῦ, Heb.6:5 (on case, see supr., and cf. Milligan, NTD, 68) θανάτου (cf. Talmudic טַעַם מִיתָה), Mat.16:28, Mrk.9:1, Luk.9:27, Jhn.8:52, Heb.2:9; before ὅτι, 1Pe.2:3 (Cremer, 148).† (AS)
Usage: Occurs in 15 NT verses. KJV: eat, taste See also: 1 Peter 2:3; Hebrews 6:5; Hebrews 2:9.
μηδε
mēde
G3366
"nor"
Conj-N
This word means 'nor' or 'not even', used to continue a negative statement. It is often used to list things that are not true, like in Matthew 10:10, where Jesus says the disciples should not take extra clothes or sandals.
Definition: μηδέ negative particle, related to οὐδέ as μή to οὐ, __1. as conic., continuing a negation or prohibition, but not, and not, nor: preceded by μή, Mat.6:25 22:29, Mrk.12:24, Luk.14:12, al.; ἵνα μή, Jhn.4:15; ὅπως μή, Luk.16:26; μηδέ . . . μηδέ, neither . . . nor, Mat.10:10, 1Co.10:8-9. __2. As adv., strengthening a negation, not even: Mrk.2:2, 1Co.5:11, al (AS)
Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.
θιγης
thinganō
G2345
"to touch"
Verb-2AAS-2S
To touch or handle something, like in Colossians 2:21, where it means to manipulate or have to do with. It can also mean to injure, as in Hebrews 11:28, where the Israelites were instructed not to touch Mount Sinai.
Definition: θιγγάνω [in LXX for נָגַע, Exo.19:12 * ;] __1. to touch, handle: Col.2:21, Heb.12:20" (LXX) . __2. to injure (like Heb. נָגַע, and as in Eur., Iph. Aul., 1351): with genitive, Heb.11:28.† SYN.: see: ἅπτω (AS)
Usage: Occurs in 3 NT verses. KJV: handle, touch See also: Colossians 2:21; Hebrews 11:28; Hebrews 12:20.
Study Notes — Colossians 2:21
Show Verse Quote Highlights
- Context
- Cross References
- Colossians 2:21 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Colossians 2:21
- Jamieson-Fausset-Brown on Colossians 2:21
- Matthew Poole's Commentary on Colossians 2:21
- Trapp's Commentary on Colossians 2:21
- Ellicott's Commentary on Colossians 2:21
- Adam Clarke's Commentary on Colossians 2:21
- Cambridge Bible on Colossians 2:21
- Barnes' Notes on Colossians 2:21
- Whedon's Commentary on Colossians 2:21
- Sermons on Colossians 2:21
Context — Alive with Christ
19He has lost connection to the head, from whom the whole body, supported and knit together by its joints and ligaments, grows as God causes it to grow.
20If you have died with Christ to the spiritual forces of the world, why, as though you still belonged to the world, do you submit to its regulations:
21“Do not handle, do not taste, do not touch!”?
22These will all perish with use, because they are based on human commands and teachings. 23Such restrictions indeed have an appearance of wisdom, with their self-prescribed worship, their false humility, and their harsh treatment of the body; but they are of no value against the indulgence of the flesh.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 4:3 | They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth. |
| 2 | Genesis 3:3 | but about the fruit of the tree in the middle of the garden, God has said, ‘You must not eat of it or touch it, or you will die.’” |
| 3 | Isaiah 52:11 | Depart, depart, go out from there! Touch no unclean thing; come out from it, purify yourselves, you who carry the vessels of the LORD. |
| 4 | 2 Corinthians 6:17 | “Therefore come out from among them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” |
Colossians 2:21 Summary
This verse is talking about rules that people thought would help them be closer to God, but are actually useless. These rules, such as 'Do not handle, do not taste, do not touch,' are based on human ideas, not on what God says in the Bible, as seen in Colossians 2:22. As Christians, we don't have to follow these kinds of rules because we have died with Christ to the spiritual forces of the world, as mentioned in Colossians 2:20, and are free to live a new life in Him, as seen in Romans 6:4 and 2 Corinthians 5:17. We should trust in Christ's work on our behalf, rather than trying to earn God's favor through our own efforts, as seen in Ephesians 2:8-9 and Titus 3:5-6.
Frequently Asked Questions
What is the purpose of the rules mentioned in Colossians 2:21?
The rules mentioned in Colossians 2:21, such as 'Do not handle, do not taste, do not touch,' are likely referring to human-made regulations that people thought would help them be more spiritual, but they are actually useless against the flesh, as mentioned in Colossians 2:23, and are based on human commands and teachings, as seen in Colossians 2:22.
Are these rules still applicable to Christians today?
No, these rules are not applicable to Christians today because they are based on human commands and teachings, not on God's commands, as seen in Colossians 2:22, and because we have died with Christ to the spiritual forces of the world, as mentioned in Colossians 2:20, and are no longer bound by such regulations, as seen in Romans 7:4 and Galatians 2:19.
What is the problem with following these kinds of rules?
The problem with following these kinds of rules is that they can give a false sense of spirituality and can lead people to trust in their own efforts to be righteous, rather than trusting in Christ, as seen in Ephesians 2:8-9 and Titus 3:5-6, and they are of no value against the indulgence of the flesh, as mentioned in Colossians 2:23.
How can we know what rules are from God and what rules are from humans?
We can know what rules are from God by looking to Scripture, such as Psalm 119:105 and 2 Timothy 3:16-17, and by seeking the guidance of the Holy Spirit, as mentioned in John 16:13 and Romans 8:14, and we should be wary of rules that are based on human traditions or commands, as seen in Mark 7:8 and Colossians 2:22.
Reflection Questions
- What are some ways that I try to earn God's favor or approval through my own efforts, and how can I trust more in Christ's work on my behalf, as seen in Colossians 2:20 and Ephesians 2:8-9?
- How do I balance the desire to live a holy life with the danger of trusting in human-made rules and regulations, as mentioned in Colossians 2:21-23?
- What are some areas of my life where I may be tempted to follow human traditions or commands, rather than seeking to follow God's commands, as seen in Mark 7:8 and Colossians 2:22?
- How can I cultivate a deeper trust in Christ's work on my behalf, and a greater awareness of my freedom from human-made rules and regulations, as seen in Romans 7:4 and Galatians 2:19?
- What are some ways that I can seek to live a life that is pleasing to God, without relying on human-made rules or traditions, as mentioned in Colossians 2:20-23 and 1 Thessalonians 4:1-8?
Gill's Exposition on Colossians 2:21
Touch not, taste not, handle not. This the apostle says, not of himself, but in the person of the Jewish doctors; who urging the use of the ceremonial law, to which they added decrees and
Jamieson-Fausset-Brown on Colossians 2:21
(Touch not; taste not; handle not; Compare Colossians 2:16. Instances of the "ordinances" (Colossians 2:20) in the words of their imposers. There is an ascending climax of superstitious prohibitions.
Matthew Poole's Commentary on Colossians 2:21
Which he doth here by way of imitation, upbraiding of them, elegantly recite in the words, phrases, or sense of those imposing dogmatists, whose superstition and lust of domineering over the consciences of Christians is taxed, in the gradation which the well skilled in the Greek judge to be in the original. For though the first, and which we render touch not, be sometimes so rendered, yet, considering here the coincidency or tautology will, so rendered, make with the last, the sense of it, as the most judicious and learned have evidenced, seems to be, eat not, as noting they did forbid the eating, i.e. using certain meats at their ordinary meals; (against the reviving of which imposition above, , as will bring in a new one of like import, the apostle elsewhere expresseth himself, ); obtaining which, they proceeded to forbid the not tasting, and then the not handling, or touching of them with the hand, as if that would defile. It being more not to taste than not to eat, and likewise more not to touch with the finger than not to taste. Expressing the ingenuity of such superstitious imposers, that they heap up one thing upon another to the burdening of consciences, not knowing where to make an end in their new invented external devotions and observances, which, as snares, do first bind fast, and in tract of time strangle. He speaks of these as distinct from those, , they being for antiquated rites which had been of God’ s appointment, these for innovations of man’ s invention, as is apparent from the last verse.
Trapp's Commentary on Colossians 2:21
21 (Touch not; taste not; handle not; Ver. 21. Touch not, taste not, &c.] The words of those impostors, which are here mimetically, or by way of imitation, related. See the like Ecclesiastes 10:14, where the wise man graphically describeth the fool’ s tautologies, "A man cannot tell what shall be, and what shall be, who can tell?" As for the sense, an excellent textman gives it thus: "Touch not;" viz. a woman, 1 Corinthians 7:1; "Taste not;" viz. meat. "Handle not;" viz. money, meddle not with secular contracts. (Dr Sclater.) This was that holy hypocrisy practised by these ancient seducers, and still commended by the Popish padres to their novices, and that with much eagerness, "touch not, taste not, handle not," without a copulative. The Capuchin friars in this day may not take or touch silver. This metal is as very anathema to these, as the wedge of gold to Achan, at the offer whereof they start back, as Moses from the serpent; yet they have ever a boy with them, that takes and carries it, and never complains of either metal or measure. In the year of grace 1453, John Capistranus, a Minorite, was sent by Pope Nicolas into Germany, and other countries, to preach and persuade obedience to the see of Rome; and that he might win authority to his doctrine, he strictly forbade feasting and sporting, and other civil exercises, lawful to be used; by which holy hypocrisy (as they call it) he gained the reputation of a very pious man, when he was nothing less. (Funccius.) But these things have a show of wisdom in neglecting the body, &c., and silly souls are much taken with such shows, as children are with gaudies and gewgaws. A gaudy trifle, plaything, or ornament, a pretty thing of little value, a toy or bauble. ŒD
Ellicott's Commentary on Colossians 2:21
(21) Touch not; taste not; handle not.—The first and last of these renderings should be inverted. There is in the commands a climax of strictness. “Handle not” (the unclean thing), “taste it not,” “touch it not” with one of your fingers. It will be noted that all these commands are negative, not positive. They are marked by the ordinary ascetic preference of spiritual restraint to spiritual energy.
Adam Clarke's Commentary on Colossians 2:21
Verse 21. Touch not; taste not; handle not] These are forms of expression very frequent among the Jews. In Maccoth, fol. xxi. 1: "If they say to a Nazarite, Don't drink, don't drink; and he, notwithstanding, drinks; he is guilty. If they say, Don't shave, don't shave; and he shaves, notwithstanding; he is guilty. If they say, Don't put on these clothes, don't put on these clothes; and he, notwithstanding, puts on heterogeneous garments; he is guilty." See more in Schoettgen.
Cambridge Bible on Colossians 2:21
21. (touch not; taste not; handle not;] Better (discarding the bracket here), Handle thou not, nor taste, nor touch. This rendering represents exactly the construction of the Greek, and is truer to the shades of meaning of the first and last of the three Greek verbs. The last verb denotes a lighter and less deliberate touch than the first, and so here conveys a climax of prohibition.The prohibitions in question would be those of the Mosaic law, developed and exaggerated by the Pharisaic schools. Schoettgen (Horœ Hebr. in N. T.) quotes from the Talmud just such precepts: “Touch not a vessel, till thou hast washed hands and feet from (its) brim;” “They say to a Nazirite, Drink not … shave not … &c.” “The Latin commentators, Hilary and Pelagius, suppose these prohibitions to be the Apostle’s own, thus making a complete shipwreck of the sense” (Lightfoot). In much more modern comments the same mistake appears.Our Lord’s teaching (e.g. Matthew 15:1-20) takes the exactly opposite direction to this system of prohibitions, and is a lasting warning to His Church on all kindred subjects. Cp. also 1 Corinthians 8; 1 Timothy 4:3.
Barnes' Notes on Colossians 2:21
Tough not; taste not; handle not - These words seem intended as a specimen of the kind of ordinances which the apostle refers to, or an imitation of the language of the Jewish teachers in regard to
Whedon's Commentary on Colossians 2:21
21. Touch… not—These expressions are quoted from the false teacher, as specimens of the ordinances referred to.
Sermons on Colossians 2:21
| Sermon | Description | |
|---|---|---|
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A Biblical Pastor Part 1 (Tharptown Baptist Church) by Paul Washer | In this sermon, the preacher discusses the presence of deception in the media and attributes it to a supernatural malignant power. He emphasizes the need for believers to be taught |
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The Reformed Pastor - Application by Richard Baxter | Richard Baxter preaches about the importance of humility, diligence in the work of the Lord, selflessness, and unity within the Church. He emphasizes the need for ministers to humb |
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Dangers in the Way #4 "Dangers of Bondage and Liberty" by A.W. Tozer | A.W. Tozer addresses the dangers of both bondage and liberty in the Christian life, emphasizing that believers must avoid returning to the yoke of bondage from which they were free |
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Teachings of Demons by Bakht Singh | Bakht Singh preaches about the signs of the end times, emphasizing the importance of recognizing the spiritual deception that will lead some to abandon the true faith of the apostl |
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The Papal and Hierarchial System - Part 8 by Joseph John Gurney | Joseph John Gurney preaches about the contrast between the true Christian doctrine of justification and sanctification and the erroneous practices of the papal and hierarchical sys |
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Studies in James - Part 2 by W.F. Anderson | In this sermon, the speaker emphasizes the importance of choosing which set of facts to focus on in our minds. He uses the example of the apostle Paul, who chose to focus on the po |
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Regeneration & Self-Denial by Paul Washer | In this sermon, the speaker addresses the issue of churches abandoning biblical terminology and relying on church growth methodologies. He emphasizes the need for truth that goes b |