Colossians Chapter 2 verse 4 Holy Bible
This I say, that no one may delude you with persuasiveness of speech.
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I say this so that you may not be turned away by any deceit of words.
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And I say this to the end that no one may delude you by persuasive speech.
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And this I say, lest any man should beguile you with enticing words.
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Now this I say that no one may delude you with persuasiveness of speech.
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and this I say, that no one may beguile you in enticing words,
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Colossians 2 : 4 Bible Verse Songs
Pulpit Commentary
Pulpit CommentaryVerse 4. - In this verse the apostle first definitely indicates the cause of his anxiety, and the Epistle begins to assume a polemic tone. This verse is, therefore, the prelude of the impending attack on the false teachers (vers. 8-23). This I say, that no one may be deluding you in persuasive speech (vers. 8, 18, 23; Ephesians 4:14; 1 Corinthians 2:1, 4, 13; 1 Timothy 6:20; Psalm 55:21). This was the danger which made a more adequate comprehension of Christianity so necessary to the Colossians (vers. 2, 3). Πιθανολογία, one of the numerous hapax legomenon of this Epistle (words only used here in the New Testament), compounds into one word the πειθοῖ λόγοι ("persuasive words") of 1 Corinthians 2:4 (compare "word of wisdom," ver. 23). In classical writers it denotes plausible, ad captandum reasoning. Παραλογίζομαι (only here and James 1:22 in the New Testament) is "to use bad logic," "to play off fallacies (paralogisms)." The new teachers were fluent, specious reasoners, and had a store of sophistical arguments at command. The tense of the verb indicates an apprehension as to what may be now going on (vers. 8, 16, 18, 20; Colossians 1:23). We shall see afterwards (vers. 8-23) what was the doctrine underlying this "persuasive speech."
Ellicott's Commentary
Ellicott's Commentary for English Readers(4) Beguile you.--"To beguile" here is to reason into error; and "enticing words" are words of persuasion rather than of reason or revelation. Both words are used by St. Paul only in this passage. It would be difficult to describe more accurately the marvellous fabrics of Gnostic speculation, each step claiming to be based on some fancied probability or metaphysical propriety, but the whole as artificial as the cycles and epicycles of the old Ptolemaic astronomy. We know these in all the elaborate monstrosity of full growth; St. Paul doubtless saw them as yet only in embryo.
