Ancient Philosophy and Modern Psychology Cover the Same Terrain 

Real life issues motivated the Apostle Paul to write to the Colossians from his prison cell. The Christians in Colosse were facing suffering—condemnation from Satan (Col. 1:22), judgment by others (Col. 2:16), interpersonal grievances and struggles (Col. 3:13, 15), and family discord (Col. 3:19-21). They were also battling sinful temptations—sexual immorality, impurity, lust, evil desires, greed, anger, rage, malice, slander, and lying (Col. 3:5-9). In today’s world, these are the type of life issues that cause us to grab our smartphone and schedule a counseling appointment. 

Here’s what we must understand: in Paul’s world, these were also the type of life issues that caused people to visit first century soul experts.[1] Paul forged Colossians 2 in the heart of active controversy about which source of wisdom could address perplexing life issues.[2] Like today, first century Christians engaged in heated debate about where they could find wisdom for life in a broken world.[3] 

Paul steps onto the debate platform in Colossians 2 to point people to Christ’s all-sufficient wisdom because in Him “are hidden all the treasures of wisdom and knowledge” (Col. 2:3). What’s the context for Paul’s reference to Christ’s wisdom? It’s the same context that brings folks to counseling sessions today—relationship with God—that they would be mature in Christ, relationships with one another—that they would be united in love, and inner life issues—that they would be encouraged in heart (Col. 1:28; 2:2). 

What’s the motivation behind Paul’s emphasis on Christ’s all-sufficient wisdom? He’s concern that his flock will turn to the world’s pseudo-wisdom instead of to the wisdom of the Word. “I tell you this so that no one may deceive you by fine-sounding arguments” (Col. 2:4). “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Col. 2:8, emphasis added). 

Ancient Philosophy Equals Modern Psychology 

Here’s the word that confuses us—philosophy. We hear that word and we assume it means some abstract, esoteric, academic reasoning about theoretical issues unrelated to real life. That’s not how Paul uses the word or how Paul’s readers understood the word philosophy. 

Philosophy in Paul’s day focused on diagnosing and healing diseases of the soul produced by false beliefs and mishandled desires that were cured by expert talk based upon a systematic theory of human wellbeing.[4] Clearly, ancient philosophy and modern psychology cover the same terrain. In fact, ancient philosophy, modern psychology, and gospel-centered counseling all cover the same terrain—but with a very different source of wisdom. So, Paul’s first-century caution to beware of deceptive philosophy is also Paul’s twenty-first-century caution for us to beware of deceptive psychology that depends on human wisdom and not on Christ’s all-sufficient wisdom.[5] 

These “expert talkers” of Paul’s day claimed they were elite thinkers who possessed superior insight necessary for overcoming suffering and defeating sin. They argued that without their advance teaching, progressive wisdom, and special knowledge, no one could handle life maturely.[6] Paul’s shepherd’s heart was angered by such elitism. Three times in Colossians 1:28 he repeats that Christ’s wisdom is for everyone. His message was that “there is no part of Christian teaching that is to be reserved for a spiritual elite. All the truth of God is for all the people of God.”[7] 

Hendricksen paraphrases the message the counselors of Paul’s day were sharing with the Colossians. “Are you putting up a tremendous but losing battle against the temptations of your evil nature? We can help you. Faith in Christ, though fine as far as it goes, is not sufficient, for Christ is not a complete Savior.”[8] Bruce describes it as a “syncretism” (blending, mixing) of Jewish religious ritual with Hellenistic philosophy of living that was fine with adding in elements of Christianity.[9] Paul’s shepherd’s concern was alarmed by this message of “Christ + human wisdom.” It is as if he is saying in Colossians 2:1-9, “Strangely, we seem prepared to learn how to live from almost anyone but Christ.” 

That’s exactly what these first-century counselors were touting—how to live the good life out of a good heart for the good of society.[10] Though their models of the good life and their theories about how to achieve it varied (just as today we have hundreds of counseling models and theories), these first-century soul physicians all sought to help people to live a flourishing life where they could fulfill their unique purpose by making a meaningful contribution to society. And they sought to accomplish this goal by talk therapy—using human reasoning, argumentation, dialogue, discourse, instruction, confrontation, and reproof to change their counselee’s beliefs and behaviors.[11] Truly, there is nothing new under the sun. 

Beware! 

Ever since Genesis 3, we have faced two competing sources of wisdom about people, problems, and solutions—and Paul provides wise counsel on how to respond. In fact, Paul’s counsel about counseling in Colossians 2:4 would have been excellent guidance for Eve. “Don’t be deceived by fine-sounding arguments!” Paul pictures these first-century counselors as communicators, teachers, and debaters who wooed and wowed people with style that lacked substance. They deceived or beguiled (like Satan) people through false reasoning—human reason apart from divine revelation. They had an appealing sales pitch with an appalling product. 

Paul is so concerned that he tells the Colossians to “beware!” He’s saying, “Wake up! Pay attention. Danger! Danger! Don’t be duped or caught off guard.” That would have been excellent counsel for Adam when he failed to guard the garden. Paul uses military language when he warns them against being taken captive—carried away as booty in the spoils of war. He describes the weapons of warfare as hollow philosophy—human reasonings that are empty, proud, and lacking content and worth for real-life change. They’re also deceptive—designed to trick or con, to entice through a pleasant illusion. 

Paul’s so fiercely against such counsel because they are according to human tradition and the basic principles of the world and not according to Christ. This is once again military language—“basic principles” was used of military units organized for warfare in columns. The term became used for foundational systems of belief upon which people patterned their lives. Paul’s saying, “Don’t be duped by the enemy or your allegiance will be stolen by secular, sin-distorted human reasoning used to try to cure souls. Don’t even think of following people who are separated from the life of God because they can only teach you how to live life separated from God!” 

Don’t Shoot the Messenger 

As I stop to re-read the preceding paragraphs, I’m picturing committed Christians who build their approach to counseling with some blending of secular psychology theory with biblical understandings of people, problems, and solutions. I imagine them saying, “Bob, what are you writing! When did your ministry start focusing on the negatives and ‘againstness’? When did you become so ‘anti-psychology’?” 

I want to say, “Don’t shoot the messenger—me! I’m simply explaining and applying Colossians 2:1-8 in its historical context. I believe that Paul, inspired by the Holy Spirit, was sending the Colossians and us a pastoral letter of concern about blending Christ’s wisdom for living with human wisdom for living. If you study the text and find a different meaning and application, let’s talk. If you study the text and come to a similar conclusion, then perhaps it is time for further reflection about the wisdom of building a Christian approach to people-helping that blends Christ’s wisdom and the world’s “wisdom.” 

Join the Conversation 

How should we apply Paul’s warning against mingling human philosophy with Christ’s wisdom for living? 

RPM Ministries: Equipping You to Change Lives with Christ’s Changeless Truth 

[1]Bruce, The Epistles to the Ephesians and Colossians, 167.

[2]Hiebert, An Introduction to the New Testament, 222-228.

[3]Hendricksen, Philippians, Colossians, and Philemon, 17.

[4]Nussbaum, The Therapy of Desire: Theory and Practice in Hellenistic Ethics, 13-28.

[5]Consider the following additional historical insights into the connection between ancient philosophy and modern psychology. “The philosophers in ancient Greece took over from religion the moral direction of daily life…. In ancient times the healer of the soul who emerges in advancing cultures is not typically a member of the medical guild. In Greece he belongs instead to the fraternity of philosophers. Socrates was, and wished to be, iastros tes psuches, a healer of the soul. These Greek syllables have been recast to form the word ‘psychatrist’…. Socrates understood himself as a religious doctor of the soul. It is primarily as the physician of the soul that Socrates regarded himself…. Socrates was a great forerunner of the many who have searched out and sifted the thoughts of men for the healing and well-being of their souls.” John T. McNeil, A History of the Cure of Souls (New York: Harper & Row, 1951), 17, viii, 20, 41. Epicurus wrote: “Empty is that philosopher’s argument by which no human suffering is therapeutically treated. For just as there is no use in a medical art that does not cast out the sicknesses of bodies, so too there is no use in philosophy, unless it casts out the suffering of the soul.” Quoted in Nussbaum, 13. Speaking of first and century culture, Oden writes, “The study of psychology was included in what Clement called philosophy—for it included the study of motivation, perception, passion, habit, and behavior modification.” Thomas Oden, Classical Pastoral Care: Volume Three—Pastoral Counsel (Grand Rapids: Baker, 1987), 228.

[6]Bruce, 166-167.

[7]Ibid, 219.

[8]Hendricksen, 17.

[9]Bruce, 166-167.

[10]Nusbaum, 102-139.

[11]Ibid, 115-126. These first-century secular counselors even practiced their own brand of secular nouthetic counseling—often using the word nouthetein for their need to share strong reproof and correction to express passionate disapproval of their counselee’s beliefs and conduct (126).