As a teenager in an Adventist academy, I was studying Colossians 2 in Bible class and was told that Colossians 2:14 states that the Law of Moses is no longer in force but was nailed to the cross. I asked the question, “If the Law of Moses was nailed to the cross, why are we still teaching that it is binding in some areas such as tithing, abstinence from alcoholic drinks, and listings of clean and unclean meats?” This seemed to be an inconsistency, particularly since Colossians 2:16 says, “Let no man therefore judge you in meat . . . ” The answer I got was that the clean and unclean meat laws were given before the Israelite nation existed – at the time of the flood. Well, I couldn’t see that this argument carried much weight since circumcision was also given before the Israelite nation existed – at the time of Abraham. And sacrifices were given from Adam’s time on. We don’t teach that the rite of circumcision, for religious reasons, is still necessary, nor burnt sacrifices. So, what should we do with this inconsistency?Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Colossians 2:8
I was directed to this scripture as especially applying to modern spiritualism: Colossians 2:8: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” Thousands, I was shown, have been spoiled through the philosophy of phrenology and animal magnetism, and have been driven into infidelity. If the mind commences to run in this channel, it is almost sure to lose its balance and be controlled by a demon. “Vain deceit” fills the minds of poor mortals. They think there is such power in themselves to accomplish great works that they realize no necessity of a higher power. Their principles and faith are “after the tradition of men, after the rudiments of the world, and not after Christ.” Jesus has not taught them this philosophy. Nothing of the kind can be found in His teachings. He did not direct the minds of poor mortals to themselves, to a power which they possessed. He was ever directing their minds to God, the Creator of the universe, as the source of their strength and wisdom. Special warning is given in verse 18: “Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.” (Ellen G. White, Testimonies for the Church, Vol. 1, p. 297)
The “rudiments of the world” are here associated with spiritualism, the power from within to be all that you want to be, to be gods.
Pantheistic theories are not sustained by the Word of God. The light of His truth shows that these theories are soul destroying agencies. Darkness is their element, sensuality their sphere. They gratify the natural heart, and give leeway to inclination. Separation from God is the result of accepting them.
A warning against such teaching is found in Paul’s letter to the Colossians. The apostle declares that the hearts of the believers were to be “knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge. And this I say,” he continues, “lest any man should beguile you with enticing words. . . . As ye have therefore received Christ Jesus the Lord, so walk ye in Him, rooted and built up in Him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, which is the head of all principality and power.” Col. 2:2-10. (Ellen G. White, Pacific Union Recorder, December 31, 1903)
This gives us some clues about the context of Paul’s writing. In recent years, many scholars have concluded that an early form of Gnosticism was the culprit in the Colossian church. Colossians 2 is primarily dealing with Gnostic spiritualistic teachings such as pantheism, developing one’s inner powers, man’s power to become as God. These things are being taught frequently today. They have many earmark words such as the power of positive thinking, the emerging church, spiritual formation, Christian yoga, etc.
Let’s look at what the Gnostics believed.
The International Standard Bible Encyclopedia (ISBE) records the following general characteristics found within most varieties of Gnosticism:
The following may be regarded as the chief points in the Gnostic systems:
(1) a claim on the part of the initiated to a special knowledge of the truth; a tendency to regard knowledge as superior to faith and as the special possession of the more enlightened, for ordinary Christians did not possess this secret and higher doctrine;
(2) the essential separation of matter and spirit, matter being intrinsically evil and the source from which all evil has arisen;
(3) an attempt to solve the problems of creation and the origin of evil by postulating a demiurge, i.e., a creator or artificer of the world distinct from the deity, and emanations extending between God and the visible universe (the demiurge for the Gnostics being the God of the OT, an inferior being infinitely remote from the Supreme Being who can have nothing to do with anything material);
(4) a denial of the true humanity of Christ; a docetic Christology which considered the earthly life of Christ and especially His sufferings on the cross to be unreal;
(5) the denial of the personality of the Supreme God, and also the denial of the free will of mankind;
(6) the teaching, on the one hand, of asceticism as the means of attaining spiritual communion with God, and, on the other hand, of an indifference that led directly to licentiousness;
(7) a syncretistic tendency that combined certain more or less misunderstood Christian doctrines and various elements from oriental, Jewish, Greek, and other sources;
(8) ascription of the OT to the demiurge or inferior creator of the world.
Some of these ideas are more obvious in one and some of them in another of the Gnostic systems. (Bryan T. Huie www.herealittletherealittle.net [quoting from ISBE, Vol. 2, “Gnosticism,” pp. 486-487])
For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Colossians 2:9-13
Here Paul is talking about the process of our death to self by laying off the body of the sins of the flesh, being buried with Jesus in baptism (a symbol of the death of our old sinful nature), and putting on the new nature of Jesus in the resurrection analogy. To be quickened is to receive the new spiritual life from God. This is not a life force that we possess but power from outside of us, power which can only come from God. Paul is explaining that Circumcision was replaced with the rite of Baptism, both being symbols of Justification, that first change that takes place when a sinner comes to his Savior in repentance and is given a new heart and a new desire to serve the Father in Heaven.
Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; Colossians 2:14
Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering, the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances cancelled. By virtue of His blood the enmity is abolished.
With His life Christ has purchased every human being. He died a cruel death to save human beings from eternal death. He gave His sinless life to obtain for the sinner a life that measures with the life of God. Through His death, He provided a way whereby man may break with Satan, return to his allegiance to God, and through faith in the Redeemer obtain pardon. . . . (Ellen G. White, Sons and Daughters of God, p. 228, 230)
Note that “handwriting (cheirographon) of ordinances” and “enmity” are somewhat paralleled as are “canceled” and “abolished.”
“Most commentators interpret the cheirographon either as the “certificate of indebtedness” resulting from our transgressions or a “book containing the record of sin” used for the condemnation of mankind. Both renderings, which are substantially similar, can be supported from rabbinic and apocalyptic literature.” (Samuele Bacchiocchi, From Sabbath to Sunday p. 348, 349)
Let’s look at the word “blotting” in Strong’s Greek Dictionary.
G1813 exaleipho ex-al-i’-fo
From G1537 and G218; to smear out, that is, obliterate (erase tears, figuratively pardon sin): – blot out, wipe away.
The same word is used in a few other texts in the English translation as well as the Septuagint, the Greek Old Testament. Looking at these texts may help clarify the typical usage of the word, and especially Paul’s usage.
Have mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. Psalm 51:1-2
Hide thy face from my sins, and blot out all mine iniquities. Psalm 51:9
I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Isaiah 43:25
These texts tell us what Jesus came to blot out. Careful research of the use of this word in the Septuagint, G1813, which is used in Colossians 2:14, shows that it never refers to the blotting out of a Law or Decree, but repeatedly refers to the blotting out of sin and transgressions, as well as the blotting out or not blotting out of one’s name. Also, the blotting out of wicked nations in Judgment by God. This would indicate that the use of the word “blot” to refer to blotting out Laws would be inconsistent with its typical Biblical Greek Old Testament usage. The other references in the New Testament where G1813 occurs are: Acts 3:19 “that your sins may be blotted out,” and Revelation 7:17 and 21:4 “God shall wipe away all tears from their eyes.” The idea that Colossians 2:14 refers to blotting out the whole Law given through Moses is not consistent with the rest of Scripture, and though this interpretation is hoary with age, there is little evidence for it. There is ample usage of the word in reference to the blotting out of sins or iniquity. But let us not forget what Jesus himself has said:
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Matthew 5:17
Have the heavens and earth passed away yet?
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Matthew 5:19, 20
Jesus then expounds upon what law he is speaking of:
Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: Matthew 5:21
Ye have heard that it was said by them of old time, Thou shalt not commit adultery: Matthew 5:27
It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: Matthew 5:31
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: Matthew 5:33
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: Matthew 5:38
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. Matthew 5:43
Please note what laws Jesus is referring to: two of them are from the Ten Commandments and the other four are from the “Laws given to Moses.” These shall in no wise pass from the law, till all be fulfilled.
What about the phrase “against us?” What was against us? The handwritten ordinance that was against us is our record of sin, our certificate of indebtedness, that brought about our condemnation. In other words, in the case of those who repent and accept the free gift of God, their death sentence was nailed to the Cross. That is what the Ceremonial Law, the sacrificial system, symbolized – the death of Jesus on the Cross. He bore our sins in His body and therefore, our sins and our death certificate were nailed to the Cross.
What is the Biblical definition of the phrase “Ceremonial Law?” There isn’t one; that term does not occur in the Bible. But Daniel tells us what would change at the Cross.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27
Here Daniel tells us very clearly what ended at the Cross: sacrifice and oblation.
And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Colossians 2:15
Jesus has triumphed over those powers that were worshiped in mysticism and spiritualism and Paul is showing these Gentiles, who had recently come out of heathenism, the value of worshiping the most powerful God of heaven and reasoning with them about how useless it would be to return to those heathen mystic ideas of worship. Let’s read about this in Albert Barnes’ Notes on the Bible.
“And having spoiled – Plundered as a victorious army does a conquered country. The terms used in this verse are all military, and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that every thing is now in subjection to him, and we have nothing to fear.”
“Principalities and powers – The ‘principalities and powers’ here referred to, are the formidable enemies that had held man in subjection, and prevented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world. (see John 12:31 and Ephesians 2:2)”
So we see that Jesus is the power by which Satan, his demon angels, and our fallen human nature are subdued and overcome.
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Colossians 2:16
Who was judging the Colossian converts? These were probably mystic Jews, who were promoting a strange mixture of Gnosticism, Spiritualism, Judaism, and Christianity. Here is a quote from Spiros Zodhiates’ comments on Colossians 2:8-23.
“Gnosticism is derived from the Greek word gnosis (1108) meaning ‘knowledge.’ This heresy was repudiated not only by the writers of the NT epistles, but also by the church fathers who lived in the period after the early church. It is from them that there is knowledge of Gnosticism’s general tenets.”
“The Gnostics separated matter from thought. They concluded that matter was evil, and formulated the idea that the possession of knowledge was the only requirement for salvation. . . . The result was a complete denial of sexual and other bodily appetites (i.e., one being asceticism and the other a practice of unrestrained indulgence of the body. [vv. 20-23]).”
“In this passage, Paul countered the teaching that stressed the way to holiness was through asceticism. He emphasized that spirituality is not achieved by self-centered efforts to control the passions, but by putting on Christ, ‘setting one’s affections on Him.’ and in so doing, removing all that is contrary to His will (vv. 20-23; Col. 3:1-17).” (Key Word Study Bible, p. 1480, 1481)
from Robertson’s Word Pictures on Colossians 2:16–
“Let no one judge you. Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For krino see note on Mat_7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Gal_4:10. Josephus (Ant. III. 10, 1) expressly explains the ‘seventh day’ as called ‘sabbata’ (plural form as here, an effort to transliterate the Aramaic sabbathah).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, Colossians 2:16-18
Let’s learn more of what Paul is admonishing these Gentile Christians to stay away from. Josephus tells us about the Gnostic Jews as he describes the Essens, (Essenes) one branch of Gnosticism, some of whom had accepted Christianity.
“These Essens reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, . . . ”
“. . . the cook also brings a single plate of one sort of food, and sets it before every one of them;”
“. . . And as for their piety towards God, it is very extraordinary; for before sun-rising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising.”
“. . . he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of.”
“Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels * [or messengers]. These are the oaths by which they secure their proselytes to themselves. [* This mention of the “names of angels,” so particularly preserved by the Essens, (if it means more than those “messengers” which were employed to bring, them the peculiar books of their Sect,) looks like a prelude to that “worshipping of angels,” blamed by St. Paul, as superstitious and unlawful, in some such sort of people as these Essens were, Colossians 2:8; as is the prayer to or towards the sun for his rising every morning, mentioned before, sect. 5, very like those not much later observances made mention of in the preaching of Peter, Authent. Rec. Part II. p. 669, and regarding a kind of worship of angels, of the month, and of the moon, and not celebrating the new moons, or other festivals, unless the moon appeared. Which, indeed, seems to me the earliest mention of any regard to the phases in fixing the Jewish calendar, of which the Talmud and later Rabbins talk so much, and upon so very little ancient foundation.]” p. 674, Para. 5, [2]. THE LIFE OF FLAVIUS JOSEPHUS ANTIQUITIES OF THE JEWS VOLUME ONE. p. iii, Para. 1, [1]. CHAPTER 8 ARCHELAUS’S ETHNARCHY Is REDUCED INTO A. THE SEDITION Of JUDAS OF GALILEE. THE THREE SECTS, p. 673-675 (This note [*] was added by the translator, Dr. Hudson.)
Here we see that the Essens practiced mystery religions which are in contrast to true Christianity. The above quotes mention severe restrictions in dietary practices, judgment of how holy days were kept, fasting vs. feasting, worshiping of angels, worship of the rising sun, secret oaths and doctrines, the omission of normal marital relations, rote prayers, mortification of the body, and other heathen practices. Also, we see how Christians might have been judged for not following the Essen’s practices in relation to HOW they kept the Holy Days of Yahweh rather than WHETHER OR NOT they kept them.
This sect was strict in ascetic practices of refusing pleasure and therefore would fast (having only one small portion of one kind of food) rather than feast on God’s Holy Days. God had told His people to rejoice on those days, not fast. They also followed the practices of the “Christians” from Alexandria in their timing of the holidays following the pagan customs of moon and sun worship. The issue here seems clearly to be a matter of HOW the early Gentile Christians kept these feast days rather than WHETHER OR NOT they kept them. Paul is here telling them to rejoice (feast) not mourn (fast) on those days since they are to commemorate eternal rejoicing experienced after the second coming of Jesus.
“If one is carefully considering this matter, this understanding can be seen to fit the context of the entire chapter with clarity and consistency. It speaks much more clearly to the subject of the entire passage then the common interpretation which concludes Paul to be eradicating the keeping of these days. Let us research this further.” (Bryan T. Huie, “Colossian Heresy” www.herealittletherealittle.net)
In verse 16, Paul comes to the primary point he wants to make. He tells the Colossians not to let anyone (including the Gnostics) judge them in eating or drinking, or in the observance of Festivals, New Moons, or Sabbaths.
This passage is widely misunderstood because most scholars begin with the assumption that the Holy Days, New Moons, and Sabbaths mentioned in verse 16 are among the false teachings Paul is combating. They assume that the Gentile Colossians were not keeping these days, but the heretics who were bothering them (usually labeled “Jewish Gnostics”) were trying to force them to observe these days. Two points discredit this theory:
1) Paul calls the Gnostic teachings the “tradition of men” (Colossians 2:8) and the “commandments and doctrines of men” (Colossians 2:22). Regardless of how he felt about the observances he lists in verse 16, being a Pharisee trained in the Law (Acts 22:3; 23:6; 26:5; Philippians 3:4-6), he would not have called them the “tradition of men.” They are clearly defined in the Torah (Exodus 16, 20; Leviticus 23; Deuteronomy 16) as divine commands the Israelites were to obey.
2) It is clear that the heretics’ teaching involved strict ascetic regulations (Colossians 2:21-23). Yet asceticism is the opposite of feasting. You don’t promote asceticism by encouraging the observance of feast days. Instead, you elevate asceticism by criticizing the way someone is keeping a Feast, or by condemning the fact that they are celebrating a Feast at all.
Because of an anti-Jewish bias which can be traced back to the early Roman Catholic church, almost all scholars have misunderstood the meaning of Paul’s statement in these verses. For the Gnostics to be judging the Colossians regarding their manner of observing the Holy Days, New Moons, and Sabbaths, they (the Colossians) must have been keeping them.
The phrase “in meat (food), or in drink” does not accurately convey the meaning of the original text. The Greek reads “en brosei kai en posei” and refers to the acts of eating and drinking. The strict Gnostics were substituting an ascetic philosophy (Colossians 2:8, “tradition of men”) and “doctrines of devils” (see 1 Tim. 4:1-3) for the truth that had previously been taught to the Colossians. They were evidently quick to find fault with anyone who did not follow their teaching of denying oneself food and drink.
The text shows that the Gnostic teachers were also condemning the Colossian Christians for their observance of the Holy Days, New Moons, and Sabbaths. The Gnostics’ reason for judging the Colossians in these matters goes hand in hand with their criticism of “eating and drinking.” Jews in the 1st century (as well as early Christians) treated the Sabbath as a weekly feast day, and fasting was forbidden on the Sabbath. During most of the annual Festivals (with the exception of the Day of Atonement), God commanded his people to rejoice and enjoy food and drink. (Deuteronomy 14:23-26, Nehemiah 8:10, 12) This most certainly would have conflicted with the Gnostics’ ascetic outlook.
“For the Jews the Sabbath was anything but a day of fast or of mourning. Even the strictest Jewish sects objected to fasting on the Sabbath. . . . That the early Christians adopted this Jewish custom is implied, for instance, by Augustine’s rhetorical remark, when referring to the Sabbath, he says: “Did not the tradition of the elders prohibit fasting on the one hand, and command rest on the other?” Further support can be seen in the opposition to the Sabbath fast by Christians in the East and in some important Western areas, such as Milan at the time of Ambrose (d. A.D. 397), and in certain churches and regions of North Africa.” (Samuele Bacchiocchi, From Sabbath To Sunday, pp. 187, 188)
“To gain protection from these cosmic powers and principalities, the Colossian ‘philosophers’ were urging Christians to offer cultic adoration to angelic powers (2:15, 18, 19, 23) and to follow ritualistic and ascetic practices (2:11, 14, 16, 17, 21, 22).” (Ibid., p. 345)
There are some misconceptions and inconsistencies in certain traditional SDA interpretations regarding Colossians 2. Let’s take a look at them.
Misconception: the Biblical Festivals were part of the Ceremonial Law and ceased at the Cross.
What does the Bible and history reveal about this?
Jesus observed the Feasts but not ceremonial law –
And he said unto them, With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. Luke 22:15, 16
Christ passed through all the experiences of his childhood, youth, and manhood without the observance of ceremonial temple worship. He held no office, he assumed no rank. He passed through the experience of infancy, childhood, and manhood without a stain upon his character. He consecrated himself to God that he might benefit and bless others, to show that in every period of life the human agent can do the Master’s will. (Ellen G. White, Review and Herald, October 24, 1899)
Among the Jews the twelfth year was the dividing line between childhood and youth. On completing this year a Hebrew boy was called a son of the law, and also a son of God. He was given special opportunities for religious instruction, and was expected to participate in the sacred feasts and observances. It was in accordance with this custom that Jesus in His boyhood made the Passover visit to Jerusalem. Like all devout Israelites, Joseph and Mary went up every year to attend the Passover; and when Jesus had reached the required age, they took Him with them. (Ellen G. White, The Desire of Ages, p. 75)
Jesus said that He was going to keep the Passover with his disciples, yet we are told that He never observed ceremonial temple worship. Those ceremonies were the remedy for sin, and since He never sinned, He didn’t need that remedy. From these quotes we can also understand that the Feasts were not a part of the Ceremonial Law since Jesus did observe them.
Paul observed the Feasts –
But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. Acts 18:21
For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. Acts 20:16
Paul’s Gentile converts observed the Feasts –
And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. Acts 20:6
At Philippi Paul tarried to keep the passover. Only Luke remained with him, the other members of the company passing on to Troas to await him there. The Philippians were the most loving and true-hearted of the apostle’s converts, and he enjoyed a peaceful and happy visit with them during the eight days of the feast. (Ellen G. White, Life of Paul, p. 196)
Since Paul kept the Passover with his converts at Philippi, it seems highly unlikely that he would tell those at Colosse not to keep the biblical Festivals (as some understand Colossians 2:16).
Early Christians continued to observe the Feasts –
Some historical references –
“The fourteenth day, the true Passover of the Lord; the great sacrifice, the Son of God instead of the lamb, who was bound, who bound the strong, and who was judged, though Judge of living and dead, and who was delivered into the hands of sinners to be crucified, who was lifted up on the horns of the unicorn, and who was pierced in His holy side, who poured forth from His side the two purifying elements, water and blood, word and spirit, and who was buried on the day of the passover, the stone being placed upon the tomb.” (Apollinaris. Concerning Passover, c. A.D. 180)
“When Servilius Paulus was proconsul of Asia, at the time that Sagaris suffered martyrdom, there arose a great controversy at Laodicea concerning the time of the celebration of the Passover, which on that occasion had happened to fall at the proper season.” (Melito of Sardis, c. A.D. 180)
The Orthodox Church reports this brief explanation of events in one of its timelines:
193 A.D. – Council of Rome, presided over by Bishop Victor, condemns the celebration of Pascha on Nisan 14, and addresses a letter to Polycrates of Ephesus and the Churches in Asia.
193 A.D. – Council of Ephesus, presided over by Bishop Polycrates, and attended by several bishops throughout Asia, reject the authority of Victor of Rome, and keep the Asian paschal tradition.
(Markou, Stavros L. K. An Orthodox Christian Historical Timeline. Copyright© 2003 OrthodoxFaith.com).
Polycrates wrote the following to Bishop Victor c. A.D. 195:
“We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate. He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead? All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘ We ought to obey God rather than man’ ” (Eusebius. Church History, Book V, Chapter 24. Translated by Arthur Cushman McGiffert. Excerpted from Nicene and Post-Nicene Fathers, Series Two, Volume 1. Edited by Philip Schaff and Henry Wace. American Edition, 1890. Online Edition Copyright© 2004 by K. Knight).
Notice that Polycrates said that he and the other early church leaders (the Apostles Philip and John, and their successors Polycarp, Thraseas, Sagaris, Papirius, Melito) would not deviate from the Gospel, and that they kept the Passover on the correct date, and not on a Easter Sunday. Also notice that they always observed the day when the people put away the leaven. Polycrates also reminded the Roman bishop that true followers of Christ “obey God rather than men.”
“Pentecost is a most auspicious period . . . “(Tertullian, “On Baptism” [c. A.D. 200])
There are many more historical writings that indicate the early church was keeping the biblical Feasts, but these will suffice for this article.
The Roman Catholic Church changed the Feasts –
“The Catholic Church abolished not only the Sabbath, but all the other Jewish festivals.” (T. Enright C.S.S.R., Bishop of St. Alphonsus Church, St. Louis, Missouri, June, 1905)
“Question – What are the days which the church commands to be kept holy?”
“Answer – 1. The Sunday, or our Lord’s day, which we observe by apostolic tradition, instead of the Sabbath. 2. The feasts of our Lord’s Nativity, or Christmas day; his circumcision, or New Year’s day; the Epiphany, or twelfth day; Easterday, or the day of our Lord’s resurrection, with the Monday following; the day of our Lord’s ascension; Whit-Sunday, or the day of the coming of the Holy Ghost, with the Monday following; Trinity Sunday; Corpus Christi, or the feasts of the blessed sacrament. 3. We keep the days of the Annunciation, and Assumption of the Blessed Virgin Mary. 4. We observe the feasts of All-saints; of St. John Baptist; of the holy apostles, St. Peter and St. Paul. 5. In this kingdom we keep the feasts of St. Patrick, our principal patron.” (“The Catholic Christian Instructed” quoted in “Who Changed the Sabbath” by Uriah Smith)
What is the “Ceremonial Law?”
Many Adventists have understood the “handwriting of ordinances” spoken of in Colossians 2:14 to be the Ceremonial Law, and the Holy Days, New Moons, and Sabbaths in Colossians 2:16 to be a brief list of some of the things included in it. We have seen earlier in this article that Colossians 2:14 is referring to our record of sin, our certificate of indebtedness, our death sentence which was nailed to the cross. The Spirit of Prophecy gives us a very succinct definition of the Ceremonial Law.
There are two distinct laws brought to view. One is the law of types and shadows, which reached to the time of Christ, and ceased when type met antitype in his death. The other is the law of Jehovah, and is as abiding and changeless as his eternal throne. After the crucifixion, it was a denial of Christ for the Jews to continue to offer the burnt offerings and sacrifices which were typical of his death. It was saying to the world that they looked for a Redeemer to come, and had no faith in Him who had given his life for the sins of the world. Hence the ceremonial law ceased to be of force at the death of Christ. (Ellen G. White, Signs of the Times, July 29, 1886)
Burnt offerings and sacrifices = Ceremonial Law.
Misconception: the expression “sabbath days” in Colossians 2:16 is referring to yearly Festival Sabbaths.
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath (G4521) days: Colossians 2:16
The Greek word used in this verse is (from Strong’s Greek Dictionary):
G4521 sabbaton sab’-bat-on
Of Hebrew origin [H7676]; the Sabbath (that is, Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension a se’nnight, that is, the interval between two Sabbaths; likewise the plural in all the above applications: – sabbath (day), week.
This word (G4521) appears over 60 times in the New Testament. In all of those places we say it is referring to the seventh-day Sabbath; but this one instance is singled out and understood to be speaking of Festival Sabbaths. This seems to be inconsistent theology. Since Festivals have already been mentioned in the verse, it would be needless repetition to refer to them again. The probability that this text is speaking of the seventh-day Sabbath is consistent and logical. This is especially true when one compares the New Testament to the Old. This same triad (Holy Days, New Moons, Sabbaths) is mentioned repeatedly in the Old Testament in 1 Chronicles 23:31, 2 Chronicles 2:4, 8:12, 31:3, Nehemiah 10:33, Ezekiel 45:17, Hosea 2:11. In all these references, Seventh day Adventists say that Sabbath is referring to the seventh day.
One author makes his case against Colossians 2:16 speaking of the seventh day by saying that in the Old Testament references there is a fourth dimension, Sacrifices. He therefore assumes that Colossians 2 is not talking about the seventh day and that this triad in Colossians 2 is not the same as the Old Testament triads, in that the Old Testament has the added dimension of the Sacrifices. But it seems more probable that this is the same triad, that Paul is indeed quoting the Old Testament, and that the Sacrifices are not mentioned because they were no longer observed. This especially makes good sense if one considers that Paul is talking about how the Feasts, New Moons and Sabbaths were kept, not whether they were kept.
from Robertson’s Word Pictures commentary on Colossians 2:16–
“Josephus (Ant. III. 10, 1) expressly explains the ‘seventh day’ as called ‘sabbata’ (plural form as here, an effort to transliterate the Aramaic sabbathah). ”
Question: Does “Let no man therefore judge you in meat, or in drink, . . . ” refer to (1) meat offerings and drink offerings; or to (2) the health principles given in the Old Testament? Many Bible students assume that “Let no man judge you” means these things are no longer applicable because they were part of the Laws of Moses and were done away with at the Cross.
Let’s look at another word study to understand choice (1) above.
Let no man therefore judge you in meat, (G1035) or in drink, (G4213) or in respect of an holyday, or of the new moon, or of the sabbath days: Colossians 2:16
from Strong’s Greek Dictionary:
G1035 brosis bro’-sis
From the base of G977; (abstractly) eating (literally or figuratively); by extension (concretely) food (literally or figuratively): – eating, food, meat.
This word is NEVER used in the Septuagint for a meat offering. Instead it uses G2378.
G2378 thusia thoo-see’-ah
From G2380; sacrifice (the act or the victim, literally or figuratively): – sacrifice.
This word is used in the Septuagint in reference to a general sacrifice or a burnt meat offering.
These two words (G1035 and G2378) are completely separate. They are not interchangeable. The word used in Colossians 2:16 refers to eating food, not a sacrificial meat offering. G1035 (used in Colossians 2:16) occurs 37 times in the Septuagint and not once does it refer to a meat offering. In all cases it refers to eating food.
The word for drink used in Colossians 2:16 is:
G4213 posis pos’-is
From the alternate of G4095; a drinking (the act), that is, (concretely) a draught: – drink.
The word used for drink offering in the Septuagint is:
G4689 spendo spen’-do
Apparently a primary verb; to pour out as a libation, that is, (figuratively) to devote (one’s life or blood, as a sacrifice) (‘spend’): – (be ready to) be offered.
It is quite obvious that Colossians 2:16 is not referring to sacrificial laws regarding meat and drink offerings which were done away with at the cross. Paul is saying, “Let no man judge you in what or how you eat or drink.” But is he saying, as is brought out in part (2) of the question above, that there are no longer any restrictions on what we should eat or drink? If that is the case, we have no biblical basis for our health principles as based on Leviticus 11 (clean and unclean meats), Leviticus 17:12 (no blood), Leviticus 10:9 (no alcohol). There is no other eating and drinking prohibition except for persons taking a Nazarite vow (which Paul himself apparently took in Acts 18) which prohibited eating or drinking any grape products and cutting the hair for a specified length of time. The rule about not eating blood was given to the Christian converts in Acts 15.
To say that this verse is referring to “the Laws of Moses” gets us backed into a theological corner that is very difficult to wiggle out of. But that is not what is being said. Paul is referring to how they ate and drank at Feasts, New Moons, and Sabbaths – fasting vs. feasting. Obedience to Mosaic Laws is not the question here. There is NOT ONE reference to the Law (nomos in Greek) in the entire book of Colossians! Paul is not talking about Laws.
“Paul is plainly saying here that the church was to be the Colossians’ only guide on eating and drinking, as these things related to Sabbath, new moon, and festival observances. They were not to let the Gnostics force ascetic practices on them, especially during these holy times (which are a shadow of the good things coming in the future – cf. Heb. 9:11, 10:1).” (Bryan T. Huie, www.herealittletherealittle.net)
We may want to qualify the above statement and say that God is to be our only guide in what we do on these days.
Question: What is the “shadow” referring to?
Which are a shadow of things to come; but the body is of Christ. Colossians 2:17
Traditionally SDA’s have said there is no shadow in the Sabbath. So how can we reconcile the probability of Colossians 2:16 referring to the seventh-day Sabbath and speaking of it as a shadow? Are the Sabbath or biblical Feasts a shadow? I’d like to suggest a different line of thinking on this: Maybe what Paul is saying is that the way in which Sabbath and Feasts are kept is a shadow – feasting rather than fasting – rejoicing in commemoration of the blessed rest we will enjoy in Heaven when we can rest far removed from all sin and death. In other words, the shadow is not the days themselves but the way those days were kept–as a celebration feast, not a wearisome fast.
Now let’s look briefly at some of the next verses.
Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments and doctrines of men? Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. Colossians 2:20-23
The leaven of false doctrine will be accepted in preference to the truth. “Beware,” writes Paul, “lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” (Ellen G. White, Review and Herald, March 16, 1897)
These rudiments of the world are false doctrines, man-made ordinances. We repeat part of an earlier quote to illustrate this.
“he who is thus separated from them (the Essens) does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish.” THE LIFE OF FLAVIUS JOSEPHUS ANTIQUITIES OF THE JEWS VOLUME ONE. p. iii, Para. 1, [1]. CHAPTER 8 ARCHELAUS’S ETHNARCHY Is REDUCED INTO A. THE SEDITION Of JUDAS OF GALILEE. THE THREE SECTS. p. 675, Para. 1.
This gives us an example of the restrictions that were put on one who joined the Essene Gnostics. Food and drink were restricted by their vows. Fasting was promoted on God’s Feast days and Sabbaths contrary to His commands. This practice was carried on later in Roman Catholicism to facilitate substituting God’s appointed days with human, pagan traditions. Let’s read about it.
“That the early Christians adopted this Jewish custom is implied, for instance, by Augustine’s rhetorical remark, when referring to the Sabbath, he says: ‘Did not the tradition of the elders prohibit fasting on the one hand, and command rest on the other?’ [Epistle to Casulanus by Augustine, 36, 6, NPNF 1st, 1 p. 267]. Further support can be seen in the opposition to the Sabbath fast by Christians in the East and in some important Western areas, such as in Milan at the time of Ambrose (d. A.D. 397), and in certain churches and regions of North Africa. The transformation of the Sabbath from a day of feasting and joy to a day of fasting and mourning, as we shall see represents a measure taken by the Church of Rome to degrade the Sabbath in order to enhance Sunday Worship. [F. A. Regan, Dies Dominica, p. 60]” (Samuelle Bacchiocchi, From Sabbath to Sunday, p. 188)
This quote tells us why Paul would have made a strong case in Colossians against fasting on God’s holy days. This was the catalyst used to destroy those days and set in their place man-made holy days. Read on.
“That the weekly Sabbath fast was introduced early in Rome is clearly implied by a statement of Hippolytus (written in Rome between A.D. 202-234) which says: ‘Even today some . . . order fasting on the Sabbath of which Christ has not spoken, dishonoring even the Gospel of Christ.’ [Hippolytus, In Danielem Commentarius 4, 20, 3 GCS I p. 234]” (Ibid., p. 191)
What about Feast days other than Sabbath?
“Augustine similarly associates the fasting of the weekly Sabbath fast with the annual paschal Sabbath fast. He explains, however, that while the weekly Sabbath fast was kept only by ‘the Church of Rome and some churches in the West . . . once a year, namely at Easter, all Christians observed the seventh day of the week by fasting’ (Epistle to Casulanus 36, 31, NPNF 1st, I p. 270).” (Ibid., p. 190)
“The same prohibition to fast on the Sabbath with the exception of the annual Paschal Sabbath fast, is found in the Apostolic Constitutions 5, 15, 20 and in the Apostolic Canons 64.” (Ibid., p. 190)
Here is another quote from Bryan Huie’s article.
“Verse 22 makes it clear that these prohibitions were human institutions. Every indication is that Paul is not referring to the Law in this chapter. Indeed, the word “law” is never used in the Colossian epistle. Evidently these false teachings were human traditions derived from demonic precepts (Col. 2:8; I Tim. 4:1-3).”
“In verse 23, Paul says that these doctrines might seem on the surface to promote wisdom and spiritual growth through the abuse of the physical body. Yet he concludes that they’re really of no value in curtailing fleshly indulgence. Paul shifts gears in the third chapter and begins to exhort the Colossians to seek heavenly things, not the things which pertain to this world (Col. 3:1-2).” Bryan T. Huie www.herealittletherealittle.net
Question: Were all the Feasts fulfilled at the Cross?
This opinion is promoted widely, but if we ask, “How were the fall Feasts (Trumpets, Atonement, Tabernacles) fulfilled at the Cross?” no one can give an answer. There is no fulfillment of these days at the Cross. And if they were done away with in some way, where is the basis for October 22, 1844? That date was chosen because it was the Day of Atonement, the tenth day of the seventh (lunar) month in the year 1844.
The Feasts in the future
And he said unto them, With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. Luke 22:15, 16
Behold, the day of the LORD cometh, . . . And his feet shall stand in that day upon the mount of Olives, . . . and (it) shall cleave in the midst thereof . . . And it shall come to pass, that every one that is left of all the nations . . . shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. Zechariah 14:1, 4, 16
Conclusion:
The evidence seems quite clear that what Paul is dealing with in Colossians 2 is Gnostic, Spiritualistic, man-made beliefs and not God’s Laws. Therefore, this chapter is not a license to do away with any of God’s Laws! But it certainly does warn us not to take up and do any man-made laws contrary to God’s Laws.