Understanding δογματίζω (dogmatizō) Strong’s G1379: The Biblical Warning Against Being Subject to Man-Made Religious Regulations

Pronunciation Guide: dog-mat-ID-zo (with emphasis on the third syllable)

Basic Definition

Strong’s G1379: δογματίζω (dogmatizō) refers to the act of being subject to or submitting oneself to dogmas, decrees, or man-made religious regulations. In its biblical context, it specifically denotes allowing oneself to be governed by human ordinances or rules that have been imposed as religious obligations outside of God’s actual commands. The term carries a negative connotation in Scripture, implying unnecessary bondage to religious regulations that do not reflect the freedom found in the Messiah.

Etymology and Morphology

• Part of speech: Verb
• Root: δόγμα (dogma, G1378) – decree, ordinance, regulation
• Language origin: Hellenistic Greek
• Primary usage: Appears in teaching/doctrinal passages
• Voice: Passive/Middle – implies allowing oneself to be subjected to dogmas
• Tense: Present – indicates ongoing action
• Mood: Imperative (in its New Testament occurrence) – used in a command context (negative command)

δογματίζω Morphology:

• δογματίζομαι (present passive/middle indicative, 1st person singular) – I am subjected to regulations
• δογματίζεσθε (present passive/middle indicative, 2nd person plural) – you are subjected to regulations
• δογματίζεσθε (present passive/middle imperative, 2nd person plural) – be subjected to regulations (used in Colossians 2:20 in a question implying the answer “you should not”)

Origin & History

The verb δογματίζω derives from the noun δόγμα (dogma), which in classical Greek referred to an opinion, judgment, or decree. In the political sphere of ancient Greece, δόγμα was frequently used for official governmental decrees or edicts. Plato used the term in his “Republic” to indicate authoritative philosophical opinions or doctrines.

In the Hellenistic period, the term gained prominence in administrative contexts. The Septuagint (LXX) uses the related noun δόγμα several times to translate Hebrew terms referring to royal decrees, as seen in the books of Daniel and Esther. For example, in Daniel 6:8, δόγμα refers to the unchangeable decree of the Medo-Persian kings. By the time of the New Testament, δόγμα had taken on the additional meaning of religious regulations or ceremonial requirements, often with the implication of human authority rather than divine origin. The verbal form δογματίζω then emerged as the action of subjecting oneself or being subjected to such regulations.

Expanded Definitions & Translation Options

• To be subject to man-made religious rules or ordinances
• To submit oneself to human religious decrees
• To allow oneself to be governed by ceremonial regulations
• To be placed under the authority of religious dogmas

δογματίζω Translation Options:

• “Submit to regulations” – Emphasizes the action of yielding to human religious rules
• “Be subject to decrees” – Highlights the passive nature of placing oneself under the authority of religious ordinances
• “Be bound by ordinances” – Stresses the restrictive nature of the action
• “Be dogmatized” – A more literal rendering that preserves the connection to the root word “dogma”
• “Allow yourselves to be regulated” – Captures the middle voice aspect of personal involvement in the submission

Biblical Usage

The verb δογματίζω appears only once in the New Testament, in Colossians 2:20, where Paul rhetorically asks believers why they are submitting themselves to religious regulations as if they were still living according to the principles of the world. This single occurrence is significant because it appears in a crucial passage about the dangers of legalism and man-made religious rules that can undermine the sufficiency of the Messiah. In this context, Paul is addressing a specific danger facing the Colossian church: the imposition of ascetic practices and ceremonial observances that were being promoted as necessary for spiritual growth.

While the verb form appears only once, the related noun δόγμα (dogma) appears five times in the New Testament and provides important context for understanding the term. In Luke 2:1 and Acts 17:7, it refers to imperial decrees. In Acts 16:4, it describes the decisions made by the Jerusalem Council. Most significantly for understanding δογματίζω, the noun appears in Ephesians 2:15 and Colossians 2:14 referring to the legal demands of the Law that were fulfilled and set aside in the Messiah.

• “If you have died with Messiah to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees [δογματίζεσθε], such as…” Colossians 2:20

Cultural Insights

The concept of δογματίζω must be understood in the cultural-religious environment of the first century. During this period, various philosophical and religious movements promoted ascetic practices and special observances as means to spiritual advancement. In Colossae specifically, a syncretistic teaching had emerged combining elements of Judaism, early Gnosticism, and pagan mysticism. This teaching emphasized strict regulations about food, drink, and religious festivals, along with ascetic practices and angel worship.

The Jewish religious landscape of the time was also heavily influenced by the tradition of the Pharisees, who had developed an elaborate system of oral traditions that functioned as a “fence around the Torah.” These traditions specified in minute detail how the Law should be observed. By Jesus’ time, these human traditions had often superseded the actual commands of יהוה (Yahweh). This is precisely what Jesus condemned when He confronted the Pharisees in Mark 7:8, saying, “You leave the commandment of God and hold to the tradition of men.” This cultural context illuminates why Paul strongly warns believers against δογματίζω—allowing themselves to be subjected to human religious regulations that go beyond God’s actual requirements.

Theological Significance

The theological implications of δογματίζω strike at the heart of what it means to live in the freedom secured by the Messiah. Paul’s warning against being subjected to human religious regulations (δογματίζεσθε) appears in a passage that emphasizes the believers’ death and resurrection with the Messiah. This union with the Messiah, Paul argues, has freed believers from the “elemental principles of the world” (στοιχεῖα τοῦ κόσμου) that once governed their lives. By submitting to man-made religious regulations, believers act as if this spiritual reality were not true—as if they were still living according to worldly principles rather than in the new reality inaugurated by the Messiah.

The fundamental theological issue at stake with δογματίζω is the sufficiency of the Messiah’s work. Just before warning against submitting to regulations, Paul declares that in the Messiah “all the fullness of Deity dwells in bodily form, and in Him you have been made complete” (Colossians 2:9-10). When believers allow themselves to be dogmatized—subjected to human religious rules—they implicitly deny the completeness they already possess in the Messiah. This threatens the gospel itself by suggesting that Jesus’ work requires human supplements to be effective for spiritual growth and holiness.

Additionally, the warning against δογματίζω reveals God’s heart for His people to live in the freedom for which the Messiah has set them free. יהוה (Yahweh) desires relationship, not mere rule-following, and He knows that man-made religious regulations often create barriers to this intimate relationship by fostering self-righteousness, pride, or despair when the regulations cannot be perfectly kept.

Personal Application

Understanding δογματίζω challenges us to examine whether we have allowed ourselves to be subjected to man-made religious regulations that go beyond what God actually requires. This doesn’t mean dismissing God’s commands—Paul himself gives many ethical instructions elsewhere. Rather, it means being vigilant against adding human requirements to God’s word and treating them as if they carried divine authority.

In practical terms, this might mean asking ourselves: Are there religious practices I follow not because they reflect God’s heart but because they’re expected in my community? Have I elevated certain methods of prayer, worship styles, or spiritual disciplines to the level of requirements, judging myself or others when they aren’t followed? Do I find myself bound by religious guilt over matters where God has given freedom? The antidote to δογματίζω is returning to the sufficient work of the Messiah, embracing the freedom He secured, and walking in relationship with Him guided by the Spirit rather than by external regulations.

Related Words

• δόγμα (dogma, pronounced DOG-ma) – decree, ordinance, regulation; the noun from which δογματίζω derives. While sometimes used neutrally for decisions made by authorities, in the context of Colossians and Ephesians, it refers to religious regulations that the Messiah has set aside. See G1378
• νόμος (nomos, pronounced NO-mos) – law; a more general term for law, including God’s Torah. Unlike the negative connotations of δόγμα in Colossians, νόμος can be positive when referring to God’s instruction, though Paul emphasizes it cannot justify. See G3551
• ἐντολή (entolē, pronounced en-to-LAY) – commandment; usually refers to divine commandments rather than human regulations. Jesus emphasized the greatest entolē is to love God and neighbor. See G1785
• παράδοσις (paradosis, pronounced pa-RA-do-sis) – tradition; refers to teachings passed down, whether human traditions or apostolic teaching. Jesus criticized human traditions that nullified God’s word. See G3862
• στοιχεῖον (stoicheion, pronounced stoy-KHI-on) – elemental principle/thing; in Colossians 2:20, these are the basic principles of the world that believers have died to in the Messiah. See G4747

Did you Know?

• Did you know that the English word “dogmatic” derives from the Greek word family of δογματίζω? While today we use “dogmatic” to describe someone who is inflexibly opinionated or assertive about unproven ideas, the connection to the biblical usage is illuminating. In both cases, there’s an imposition of ideas or rules that is presented as authoritative but may not be well-founded. Paul’s warning against being “dogmatized” (δογματίζεσθε) reminds us that inflexible religious opinions can become spiritual shackles when they exceed God’s actual requirements.
• Did you know that the Jewish religious context of δογματίζω involved a progressive accumulation of oral traditions that eventually were compiled into the Mishnah around 200 CE? These traditions began as interpretations of how to apply Torah in daily life but eventually took on nearly equal authority to Scripture itself. By the time of the Messiah, these traditions had become so elaborate that they created significant burdens on ordinary people trying to live faithfully before God. Jesus frequently confronted this problem, as when He declared that the Pharisees “tie up heavy burdens, hard to bear, and lay them on people’s shoulders” (Matthew 23:4). This historical pattern demonstrates the perennial human tendency that Paul addresses with the term δογματίζω.
• Did you know that Paul’s warning about δογματίζω in Colossians 2:20 is particularly significant because it appears in a letter addressing a specific heresy sometimes called the “Colossian heresy”? While scholars debate the exact nature of this teaching, it appears to have combined Jewish ceremonial regulations with ascetic practices, mystical experiences, and possibly the worship of angels. This syncretistic blend threatened to undermine the sufficiency of the Messiah by suggesting other spiritual powers and practices were necessary for salvation or spiritual growth. Paul’s use of δογματίζω thus addresses not just general religious legalism but a specific theological threat to the gospel in that community.

Remember This

When we allow ourselves to be δογματίζω (dogmatized), we exchange the Messiah’s yoke, which is easy and His burden, which is light, for human regulations that neither honor God nor transform the heart.