Which things (atina). "Which very things," these ascetic regulations. Have indeed a show of wisdom (estin logon men econta sopia). Periphrastic present indicative with estin in the singular, but present indicative econta in the plural (atina). Logon sopia is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. Men (in deed) has no corresponding de. In will-worship (en eqeloqrhskiai). This word occurs nowhere else and was probably coined by Paul after the pattern of eqelodouleia, to describe the voluntary worship of angels (see Hebrews 2:18 ). And humility (kai tapeinoprosunh). Clearly here the bad sense, "in mock humility." And severity to the body (kai apeidiai swmato). Old word (Plato) from apeidh, unsparing (a privative, peidomai, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value (ouk en timh tini). Timh usually means honour or price. Against the indulgence of the flesh (pro plhsmonhn th sarko). These words are sharply debated along with timh just before. It is not unusual for pro to be found in the sense of "against" rather than "with" or "for." See pro in sense of against in Hebrews 3:13 ; Ephesians 6:11 ; 2 Corinthians 5:12 ; 1 Corinthians 6:1 . Plhsmonh is an old word from pimplhmi, 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.