Spiritual Mathematics
Spiritual Mathematic
Moses had been a gallant leader of a rebellious people for forty years. They had been wandering around in a desolate wilderness while God was trying to teach them His ways. Now it was time for them to enter the Promised Land. Moses deeply loved them even though they have given him many trials. He would soon be taken from them so he wanted to remind them of some important points and admonish them to be faithful.
We have all had this experience in one way or another. Your son or daughter is leaving home for the new adventure called college. You desire very much that they prosper in this new environment. You want to them to be happy and healthy, making wise decisions when you aren’t around to guide them. They have given you many trials but you love them and long for them to prosper. You stand at the door saying good bye along with some last-minute advice.
What council did Moses give to the children of Israel?
Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. Deuteronomy 12:8
Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you. Deuteronomy 4:2
Take heed to thyself that thou be not snared by following them (heathen), after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. Deuteronomy 12:30-32
Do what God commands. Don’t add to it or subtract from it. Don’t be a spiritual mathematician.
Does this Old Testament principle apply to the Christian era as well?
Did Jesus come to change the laws of the Old Testament? What does He Himself say?
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, 18
Jesus follows this statement with references to two of the Ten Commandments and to several other laws that God gave through Moses. How many laws were eliminated at the cross? What did Jesus say? Not one jot or tittle, not even a slight punctuation mark in the language. Heaven and earth have not passed away yet. So are we still to obey all the laws given in the Old Testament? Absolutely! The only thing that changed at the cross was the remedy for breaking the law, not the law itself. Jesus became the lamb sacrifice, the legal substitute to die for our sins.
Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar. Proverbs 30:5, 6
We are told not to add to or take away from what God said. Don’t be a spiritual mathematician. If God says something, He means it. If He wants something changed, He will tell us about it. This He did in Daniel 9.
And he (the Messiah) 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 we are told that Jesus, the Messiah, would cause sacrifice and oblation (burnt offerings) to cease.
The book of Hebrews explains more of what was changed at the cross. It speaks of Jesus being a better sacrifice than the animals burned on the Altar; a better priest than Aaron and his descendants; serving in a more perfect sanctuary than any on earth, even the magnificent one that Solomon built; introducing better promises of a heavenly inheritance rather than some earthly real estate. These are the things that were changed. Circumcision was replaced by baptism according to Colossians 2:11, 12. These all had to do with the remedy for breaking the law, not the moral law itself.
But modern day Christians have not only taken away what Jesus said He did not come to change, but they have also added many things that God did not command. Subtracting and adding—spiritual mathematics—can be dangerous business. The Christian world has rejected most of the Torah that God gave through Moses and added many of their own traditions. They say that all that is required of a Christian is obedience to the Ten Commandments. There are some who don’t even think they must do that. Their beliefs give the impression that it doesn’t matter whether one goes about killing, stealing, or worshiping idols. All that matters is that a person has the blood of Jesus covering them. But that blood is not a camouflage to cover evil. Rather, it is a body wash to cleanse the inward man from sin and the love of iniquity. Many religions have subtracted from God’s Holy Laws and added their own traditions and fables.
If we want to know what has been taken out in contradiction to Jesus’ words, just read the Torah; it’s right there for any to read who want to know what God requires of them. It includes laws about relationships, laws about employers and employees, about land management, the tithing system, laws against homosexuality and bestiality, health laws, dress code, education of our children, God’s festivals and much more! Are you taking God’s Word as He gave it or are you guilty of subtraction from His stated requirements? Beware! There are serious consequences for those who manipulate His Word by adding and subtracting!
What has been added? Many things were changed by the Roman Catholic church that are still retained in Christianity. Though we may not be part of that church, remnants of the changes that she made have filtered down to us thorough tradition. Here is a quote from a Catholic Cardinal that explains what was added by Catholicism.
The use of temples, and these dedicated to particular saints, and ornamented on occasions with branches of trees; incense, lamps, and votive offerings on recovery from illness; holy water; asylums; holydays and seasons, use of calendars, processions, blessings on the fields; sacerdotal vestments, the tonsure, the ring in marriage, turning to the East, images at a later date, perhaps the ecclesiastical chant, and the Kyrie Eleison, are all of pagan origin, and sanctified by their adoption into the Church. [John Henry Neuman. Development of Christian Doctrine. London, 1878] (emphasis added)
All these are of pagan origin. Let’s look a little closer at some of these items and see what is really meant by them.
Lamps, Candles, Processions:
Another peculiarity of the Papal worship is the use of lamps and wax-candles. If the Madonna and child are set up in a niche, they must have a lamp to burn before them; if mass is to be celebrated, though in broad procession is to be formed, it cannot be thorough and complete without lighted tapers to grace the goodly show. The use of these lamps and tapers comes from the same source as all the rest of the Papal superstition. That which caused the “Heart,” when it became an emblem of the incarnate Son, to be represented as a heart on fire, required also that burning lamps and lighted candles should form part of the worship of that Son; for so, according to the established rites of Zoroaster, was the sun-god worshipped. [Alexander Hislop. The Two Babylons. p. 191] (emphasis added)
Temples and Asylums:
How did the bishops, who were originally appointed for purely spiritual objects, contrive to grasp at such a large amount of temporal authority? From Gibbon we get light as to the real origin of what Guizot calls this “prodigious power.” The author of the Decline and Fall shows, that soon after Constantine’s time, “the Church” [and consequently the bishops, especially when they assumed to be a separate order from the other clergy] gained great temporal power through the right of asylum, which had belonged to the Pagan temples, being transferred by the Emperors to the Christian churches. His words are: “The fugitive, and even the guilty, were permitted to implore either the justice or mercy of the Deity and His ministers.” Thus was the foundation laid of the invasion of the rights of the civil magistrate by ecclesiastics, and thus were they encouraged to grasp at all the powers of the State. Thus, also, as is justly observed by the authoress of Rome in the 19th Century, speaking of the right of asylum, were “the altars perverted into protection towards the very crimes they were raised to banish from the world.” This is a very striking thing, as showing how the temporal power of the Papacy, in its very first beginnings, was founded on “lawlessness,” and is an additional proof to the many that might be alleged, that the Head of the Roman system, to whom all bishops are subject, is indeed o anomos, “The Lawless One” (2 Thess. ii. 8), predicted in Scripture as the recognised Head of the “Mystery of Iniquity.” [Ibid., p. 260] (emphasis added)
Holy Water:
We have evidence that the purifying virtue of the waters, which in Pagan esteem had such efficacy in cleansing from guilt and regenerating the soul, was derived in part from the passing of the Mediatorial god, the sun-god and god of fire, through these waters during his humiliation and sojourn in the midst of them; and that the Papacy at this day retains the very custom which had sprung up from that persuasion. [Ibid., p. 142] (emphasis added)
Wedding Ring:
The wedding ring comes from paganism. It cannot be found in the Old or New Testaments. There was no practice among early Christians to wear finger rings as a sign of marriage or an engagement. Pope Gregory 1, in 860 AD decreed that as a required statement of nuptial intent, the groom to be had to give his intended an engagement ring. He further decreed the ring be of gold to signify financial sacrifice. The first diamond engagement ring is the one given by King Maximillian in 1477 to Mary of Burgundy. Wedding rings can be traced to idols and heathen religions. It is not just the image of the idol we are commanded not to possess, but rather any part of the idol itself. Thus, to make ones self after the image of the idol is to practice idolatry. All images of false gods and goddesses show the use of earrings, finger rings, bracelets, nose rings, and other jewelry. Where do we find this same practice associated with the God of the Bible? Did Jesus wear jewelry? Did the Apostles and early Christians? The answer is no!
The wedding ring originated in Babylon, the cradle of civilization. The most ancient ring discovered there is in the shape of the eternal serpent. The image of the serpent biting its tail to form the circle of the ring is an ancient satanic symbol. The same symbol is used by the Theosophy Cult. Satan as the serpent, that great dragon of Revelation 12, has by this symbol joined a man and a woman under his cult. [http://www.jesus-messiah.com/html/wedding_rings.html] (emphasis added)
Turning to the East:
…when the Inca, and his court, followed by the whole population of Cuzco, assembled at early dawn in the great square to greet the rising of the sun. “Eagerly,” says Prescott, “they watched the coming of the deity, and no sooner did his first yellow rays strike the turrets and loftiest buildings of the capital, than a shout of gratulation broke forth from the assembled multitude, accompanied by songs of triumph, and the wild melody of barbaric instruments, that swelled louder and louder as his bright orb, rising above the mountain range towards the east, shone in full splendour on his votaries.” Could this alternate mourning and rejoicing, at the very time when the Babylonians mourned and rejoiced over Tammuz, be accidental? As Tammuz was the Sun-divinity incarnate, it is easy to see how such mourning and rejoicing should be connected with the worship of the sun. [The Two Babylons, p. 117] (emphasis added)
Benjamin of Tudela, the great Jewish traveller, gives a striking account of sun-worship even in comparatively modern times, as subsisting among the Cushites of the East, from which we find that the image of the sun was, even in his day, worshipped on the altar. “There is a temple,” says he, “of the posterity of Chus, addicted to the contemplation of the stars. They worship the sun as a god, and the whole country, for half-a-mile round their town, is filled with great altars dedicated to him. By the dawn of morn they get up and run out of town, to wait the rising sun, to whom, on every altar, there is a consecrated image, not in the likeness of a man, but of the solar orb, framed by magic art. [Ibid., p. 162] (emphasis added)
Where do Easter sunrise services come from? Paganism. The worship of the sun.
Holy Days and Seasons:
Ques. What are the days which the church commands to be kept holy?
Ans. The Sunday, or our Lord’s day, which we observe by apostolic tradition, instead of the Sabbath. 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. We keep the days of the Annunciation, and Assumption of the Blessed Virgin Mary. We observe the feasts of All-saints; of St. John Baptist; of the holy apostles, St. Peter and St. Paul. In this kingdom we keep the feasts of St. Patrick, our principal patron.” [Richard Challoner, The Catholic Christian Instructed, p. 209]
Notice whose authority is accepted when we keep these pagan holidays as “Christian.” Roman Catholic Church authority. Please note that this is in contrast to God’s authority and His holy days—the Biblical feasts. Let’s look at the papal and pagan origin of some of these “holy days”.
A New Calendar and Easter Observances:
About the end of the sixth century, the first decisive attempt was made to enforce the observance of the new calendar. It was in Britain that the first attempt was made in this way; and here the attempt met with vigorous resistance. The difference, in point of time, betwixt the Christian Pasch, as observed in Britain by the native Christians, and the Pagan Easter enforced by Rome, at the time of its enforcement, was a whole month; and it was only by violence and bloodshed, at last, that the Festival of the Anglo-Saxon or Chaldean goddess came to supersede that which had been held in honour of Christ. [The Two Babylons, p. 103] (emphasis added)
Such is the history of Easter. The popular observances that still attend the period of its celebration amply confirm the testimony of history as to its Babylonian character. The hot cross buns of Good Friday, and the dyed eggs of Pasch or Easter Sunday, figured in the Chaldean rites just as they do now. The “buns,” known too by that identical name, were used in the worship of the queen of heaven, the goddess Easter, as early as the days of Cecrops, the founder of Athens — that is, 1500 years before the Christian era… The origin of the Pasch eggs is just as clear. The ancient Druids bore an egg, as the sacred emblem of their order. In this Dionysiaca, or mysteries of Bacchus, as celebrated in Athens, one part of the nocturnal ceremony consisted in the consecration of an egg…The classic poets are full of the fable of the mystic egg of the Babylonians; [Ibid., p. 107] (emphasis added)
Christmas:
The festivals of Rome are innumerable; but five of the most important may be singled out for elucidation – viz., Christmas-day, Lady-day, Easter, the Nativity of St. John, and the Feast of the Assumption. Each and all of these can be proved to be Babylonian. [Ibid., p. 91] (emphasis added)
How, then, did the Romish Church fix on December the 25th as Christmas-day? Why, thus: Long before the fourth century, and long before the Christian era itself, a festival was celebrated among the heathen, at that precise time of the year, in honour of the birth of the son of the Babylonian queen of heaven; and it may fairly be presumed that, in order to conciliate the heathen, and to swell the number of the nominal adherents of Christianity, the same festival was adopted by the Roman Church, giving it only the name of Christ. This tendency on the part of Christians to meet Paganism half-way was very early developed; and we find Tertullian, even in his day, about the year 230, bitterly lamenting the inconsistency of the disciples of Christ in this respect, and contrasting it with the strict fidelity of the Pagans to their own superstition. “By us,” says he, “who are strangers to Sabbaths, and new moons, and festivals, once acceptable to God, the Saturnalia, the feasts of January, the Brumalia, and Matronalia, are now frequented; gifts are carried to and fro, new year’s day presents are made with din, and sports and banquets are celebrated with uproar; oh, how much more faithful are the heathen to their religion, who take special care to adopt no solemnity from the Christians.” . . . That Christmas was originally a Pagan festival, is beyond all doubt. The time of the year, and the ceremonies with which it is still celebrated, prove its origin. In Egypt, the son of Isis, the Egyptian title for the queen of heaven, was born at this very time, “about the time of the winter solstice.” The very name by which Christmas is popularly known among ourselves — Yule-day — proves at once its Pagan and Babylonian origin. “Yule” is the Chaldee name for an “infant” or “little child,” and as the 25th of December was called by our Pagan Anglo-Saxon ancestors, “Yule-day,” or the “Child’s day,” and the night that preceded it, “Mother-night,” long before they came in contact with Christianity, that sufficiently proves its real character. far and wide, in the realms of Paganism, was this birth-day observed. [Ibid., p. 93] (emphasis added)
The Christmas Tree:
It was no mere astronomic festival, then, that the Pagans celebrated at the winter solstice (Christmas). That festival at Rome was called the feast of Saturn, and the mode in which it was celebrated there, showed whence it had been derived. The feast, as regulated by Caligula, lasted five days; loose reins were given to drunkenness and revelry, slaves had a temporary emancipation, and used all manner of freedoms with their masters. This was precisely the way in which, according to Berosus, the drunken festival of the month Thebeth, answering to our December, in other words, the festival of Bacchus, was celebrated in Babylon… The Christmas tree, now so common among us, was equally common in Pagan Rome and Pagan Egypt. In Egypt that tree was the palm-tree; in Rome it was the fir; the palm-tree denoting the Pagan Messiah, as Baal-Tamar, the fir referring to him as Baal-Berith. The mother of Adonis, the Sun-God and great mediatorial divinity, was mystically said to have been changed into a tree, and when in that state to have brought forth her divine son. If the mother was a tree, the son must have been recognised as the “Man the branch.” And this entirely accounts for the putting of the Yule Log into the fire on Christmas-eve, and the appearance of the Christmas-tree the next morning. As Zero-Ashta, “The seed of the woman,” which name also signified Ignigena, or “born of the fire,” he has to enter the fire on “Mothernight,’ that he may be born the next day out of it, as the “Branch of God,” or the Tree that brings all divine gifts to men. But why, it may be asked, does he enter the fire under the symbol of a Log? To understand this, it must be remembered that the divine child born at the winter solstice was born as a new incarnation of the great god (after that god had been cut in pieces), on purpose to revenge his death upon his murderers. Now the great god, cut off in the midst of his power and glory, was symbolised as a huge tree, stripped of all its branches, and cut-down almost to the ground. But the great serpent, the symbol of the life restoring AESCULAPIUS, twists itself around the dead stock and lo, at its side up sprouts a young tree — a tree of an entirely different kind, that is destined never to be cut down by hostile power — even the palm-tree, the well-known symbol of victory. The Christmas-tree, as has been stated, was generally at Rome a different tree, even the fir; but the very same idea as was implied in the palm-tree was implied in the Christmas-fir; for that covertly symbolised the new-born god as Baal-berith, “Lord of the Covenant,” and thus shadowed forth the perpetuity and everlasting nature of his power, now that after having fallen before his enemies, he had risen triumphant over them all. Therefore, the 25th of December, the day that was observed at Rome as the day when the victorious god reappeared on earth, was held at the Natalis invicti solis, “The birth-day of the unconquered Sun.” Now the Yule Log is the dead stock of Nimrod, deified as the sun-god, but cut down by his enemies; the Christmas-tree is Nimrod redivivus — the slain god come to life again. [Ibid., pp. 96-98]
King Solomon was known for his wisdom but he had some serious blots on his record.
2 Kings 23:13, 14 (1 Kings 11:4-8). Memorials of Apostasy.– Goodness alone is true greatness. Everyone will transmit a heritage of good or of evil. On the southern eminence of the Mount of Olives were the memorial stones of Solomon’s apostasy. Huge idols, unshapely blocks of wood and stone, appeared above the groves of myrtle and olive. Josiah, the youthful reformer, in his religious zeal destroyed these images of Ashtoreth and Chemosh and Moloch, but the broken fragments and masses of ruins remained opposite Mount Moriah, where stood the temple of God. As strangers in after generations asked, “What mean these ruins confronting the temple of the Lord?” they were answered, “There is Solomon’s Mount of Offense, where he built altars for idol worship to please his heathen wives” [SDA Bible Commentary, Vol. 2, p. 1039] (emphasis added)
More than three centuries later, Josiah, the youthful reformer, in his religious zeal demolished these buildings and all the images of Ashtoreth and Chemosh and Moloch. Many of the broken fragments rolled down the channel of the Kedron, but great masses of ruins remained. Even as late as the days of Christ, the ruins on the “Mount of Offense,” as the place was called by many of the truehearted of Israel, might still be seen. Could Solomon, when rearing these idolatrous shrines, have looked into the future, how he would have started back in horror to think of the sad testimony they would bear to the Messiah! [Review and Herald, February 15, 1906] (emphasis added)
We too can have a Mount of Offense to God. Many Christians worship at the shrine of Ashtoreth today in their celebration of Easter. They bow at the shrine of Baal in their observance of Christmas? What does true biblical Christianity have to do with these holidays? We can try to “Christianize” them but they are still just a variation of pagan worship! The Israelites made the golden calf and called it “the God that brought you out of Egypt” but God did not accept their worship. He told Moses to go down from the mountain because the people had corrupted themselves.
For I testify unto every man that heareth the words of the prophecy of this book, If any shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. Revelation 22:18, 19
It is time to quit playing mathematical games and start following true worship standards given in the word of God. Don’t add to or subtract from what God has said. God does not accept it!
The Goel: Kinsman / Redeemer / Avenger
Among the Statutes that God gave His people in ancient times was a special provision that was designed to establish both social and economic stability. This was the special role in the family unit or clan known as the Goel, or “kinsman-redeemer.” This was not unique to the Jews–other cultures of that time and area practiced it and still do to some extent–but God gave special guidelines for its regulation that not only promoted social stability but also symbolized His eternal purposes.
From Strong’s Hebrew Dictionary–
H1350 גּאל gâ’al gaw-al’ A primitive root, to redeem (according to the Oriental law of kinship), that is, to be the next of kin (and as such to buy back a relative’s property, marry his widow, etc.): – X in any wise, X at all, avenger, deliver, (do, perform the part of near, next) kinsfolk (-man), purchase, ransom, redeem (-er), revenger.
Here are a few verses that use that word to speak of God as the Goel.
Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem youH1350 with a stretched out arm, and with great judgments: Exodus 6:6
For I know that my redeemerH1350 liveth, and that he shall stand at the latter day upon the earth: Job 19:25
And they remembered that God was their rock, and the high God their redeemerH1350 . Psalm 78:35
The Goel was the one who brought things back to the way they ought to be, the nearest relative that could always be counted on for help when a wrong needed to be made right. The responsibilities of the Goel covered basically four areas–to redeem property that had been sold because of financial difficulty, to redeem a person who was in bondage because of financial difficulty, to marry a widow and raise children for a brother, and to avenge murder. The overall concept seems to be that of restoring what has been wrong, renewing the cycle of right. Let us have a look at what it meant to be the Goel in each of these situations and how that symbolizes what our Heavenly Goel does in our behalf.
The Goel as Property Redeemer–
When the Israelites inherited the Promised Land, each family received a piece of property to call their own. They did not actually own it because God claimed ownership of the land, but as tenants, they had the right to use it perpetually to “make a living”–to raise animals and food for themselves and sell the increase for profit. The property was not to be transferred to others outside the family. This plan promoted economic stability for the family unit and for the nation as a whole.
The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. Leviticus 25:23
This is the reason why Naboth refused to let Ahab get his vineyard. That would have been against the Divine Statutes.
And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. 1 Kings 21:3
When Jezebel’s hit-men had done their work of eliminating him and his heirs (2 Kings 9:26), the land was “up for grabs” and Ahab grabbed it.
If the person or family to whom the property was granted got into a situation where they felt forced to sell because of financial difficulties, the payment they received was only for the value of the harvested produce for each year up until the Year of Jubilee, not for the market value of the land since they did not actually own the land. The original “owner” would then have cash to help him out of his difficulty and the buyer would receive the profit from whatever the land produced. The nearest relative, the Goel, was probably given first chance to purchase the family property to help alleviate the difficulty and keep the property within the clan. If he did not, for whatever reason, then someone else could purchase it. If the original “owner” could later afford to repurchase his property, he had the right to do so by repaying the value of the annual harvested produce until the Year of Jubilee. For example, if he had sold it 20 years before the Year of Jubilee, he was paid for 20 harvests. If 10 years later he could repurchase it, he paid the holder for the remaining 10 harvests.
And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour’s hand, ye shall not oppress one another: According to the number of years after the jubile thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee: According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee. Leviticus 25:14-16
A Goel could step in at any time and “redeem” the property by paying the value of the remaining harvests at his own expense and then giving the property back to the owner, or holding it in trust and managing it for them if necessary. If it was not redeemed, it would return automatically to the original owner “free and clear” in the Year of Jubilee. This was God’s way of stabilizing the economy of Israel so there would not be extremes of poverty or wealth. It is very different from what happened to the Egyptians when they were suffering under severe famine conditions in Joseph’s time. (Genesis 47:13-26) They exchanged their money, their animals, their land, and finally themselves for food to keep from starving. They lived as slaves of the government after that and could not anticipate a Year of Jubilee when they would be free again
In the story of Jeremiah we see an incident where Jeremiah’s cousin wanted to sell his property.
And Jeremiah said, The word of the LORD came unto me, saying, Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. (Jeremiah was Hanameel’s Goel) So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD. And I bought the field of Hanameel my uncle’s son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. Jeremiah 32:6-9
The book of Ruth gives us an excellent picture of all that would transpire in a situation like this. When Naomi returned to Israel after living in Moab and losing her husband and sons, she had no resources except Elimelech’s land. Apparently it had not been sold prior to this and Naomi felt that she and Ruth would not be able to work the land properly to make a livelihood from it. In order to support herself and Ruth, she felt forced to sell it. The first right of purchase went to the nearest relative, the kinsman whom Boaz talked with at the gate.
Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech’s: And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. Ruth 4:1-6
This kinsman was the Goel for Naomi and Ruth. He was willing to redeem their property but did not want the other responsibility of a Goel–supporting the two women and raising up a family through Ruth in Elimelech’s name. In relinquishing his right to the property to Boaz, he was also shirking his legal responsibility to Ruth and Naomi.
The Goel as Personal Redeemer–
God is very conscious of the needs of the poor. In His Statutes, He specifically provided for their relief.
And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile: And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen. Leviticus 25:39-42
And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family: After that he is sold he may be redeemed again; one of his brethren may redeem him: Either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him. If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption. And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight. And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God. Leviticus 25:47-55
If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. Deuteronomy 15:7-14
There were times when a family got into serious financial difficulties and the father was forced to sell himself or members of his family as slaves in order to survive. A Jew could not “own” one of his fellow Jews as a slave (God held claim to them Leviticus 25:42, 55) but was to treat him as a temporary employee, under contract for a limit of six years. Apparently, the poor person would be paid “up-front” wages for the amount of time he was to serve, thus giving him cash to alleviate his poverty. The wealthy person was to be kind and generous, even giving him help and provisions beyond his wages when he was released at the end of his six-year contract. (Deuteronomy 15:13, 14) At times a Jew might sell himself to a wealthy foreigner living nearby. The role and responsibility of the Goel included redeeming those within his family or clan who were in this situation. He would repay the “employer” out of his own resources for the time remaining until the seventh year, the Year of Release, thus releasing the poor brother before his time of indenture was up so that he could return to his family and former line of work, allowing him to keep the wages he had received “up front,” and begin again to earn his livelihood.
Nehemiah rebuked the wealthy rulers in his time who were disregarding God’s Statutes and taking advantage of their poorer brothers.
And there was a great cry of the people and of their wives against their brethren the Jews. For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live. Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth. There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards. Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards. And I was very angry when I heard their cry and these words. Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer. Nehemiah 5:1-8
The story in 2 Kings 4:1-7 of the woman coming to Elisha for help describes this type of situation. Apparently the creditor was rather hard-hearted, possibly a foreigner, not following what God said in Deuteronomy 15:7-14, and she had no Goel to redeem her and her sons from their financial difficulty, so God provided help in another way.
The Goel as Family Redeemer–
The brother (or nearest relative) of a deceased husband had the responsibility to raise up children from a widow in her husband’s name. This was not merely an option but a serious responsibility as we can see from the instructions God gave. This law preserved all family lines and property rights.
If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her. And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother. Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house. And his name shall be called in Israel, The house of him that hath his shoe loosed. Deuteronomy 25:5-10
And Judah took a wife for Er his firstborn, whose name was Tamar. And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him. And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother. And the thing which he did displeased the LORD: wherefore he slew him also. Genesis 38:6-10
When Boaz took Ruth as his wife, the child that was born was given to Naomi as though it was her own son, the heir to the property. Boaz, the Goel, preserved Elimelech’s family line.
And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. And Naomi took the child, and laid it in her bosom, and became nurse unto it. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. Ruth 4:14-17
The Goel as Avenger–
If a family member was killed and the crime was proved to be murder rather than manslaughter, it was the responsibility of the Goel to avenge the murder by killing the murderer.
And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man. Genesis 9:5, 6
And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death. And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. The revenger of blood himself (the Goel) shall slay the murderer: when he meeteth him, he shall slay him. But if he thrust him of hatred, or hurl at him by laying of wait, that he die; Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood (the Goel) shall slay the murderer, when he meeteth him. . . . Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. Numbers 35:16-21, 30-33
One instance we read about where this Statute was carried out, though somewhat modified because of the circumstances, is in 1 Kings 2 where King David gave Solomon the responsibility of avenging the blood of Abner and Amasa by killing Joab, the one who had murdered them. A Goel, a near relative of either of those men, would have been very reluctant to perform his duty against the commander of the army, and David apparently did not feel he could personally kill his own general, so he had Solomon do it.
At last treachery overthrew the throne that malice and ambition had established. Abner, becoming incensed against the weak and incompetent Ishbosheth, deserted to David, with the offer to bring over to him all the tribes of Israel. His proposals were accepted by the king, and he was dismissed with honor to accomplish his purpose. But the favorable reception of so valiant and famed a warrior excited the jealousy of Joab, the commander-in-chief of David’s army. There was a blood feud between Abner and Joab, the former having slain Asahel, Joab’s brother, during the war between Israel and Judah. Now Joab, seeing an opportunity to avenge his brother’s death and rid himself of a prospective rival, basely took occasion to waylay and murder Abner.
David, upon hearing of this treacherous assault, exclaimed, “I and my kingdom are guiltless before the Lord forever from the blood of Abner the son of Ner. Let it rest on the head of Joab; and on all his father’s house.” In view of the unsettled state of the kingdom, and the power and position of the murderers–for Joab’s brother Abishai had been united with him–David could not visit the crime with just retribution, yet he publicly manifested his abhorrence of the bloody deed. . . . PP 699, 700
Lessons from the story of Ruth
There are many fascinating details about the Goel in the story of Ruth that illuminate the Gospel. We will look at a few of them.
Who is this Goel?
And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. Ruth 2:1
This verse gives us a very brief description of the one who was Goel for Naomi and Ruth and, as a parable, is a description of who our Goel is. Boaz was a near relative of Elimelech, whose name means “God the King.” He is described as “a mighty man of wealth.” The Hebrew word for “mighty” means “a strong, valiant champion.” He was an older man, highly respected in the community, probably a “city councilman.” The word “wealth” comes from the Hebrew word for “virtue, strength, worthiness.” It is the same word that Boaz uses to describe Ruth herself. “. . . all the city of my people doth know that thou art a virtuous woman.” Ruth 3:11
Our Goel is closely related to God, the King. He is a strong, valiant champion of virtue, worthy of all praise and honor. His Bride is to be like Him in character.
Ruth’s first husband, Mahlon, died shortly after they were married. His name meant “sickly.” Apparently he was weak and unhealthy from the time he was born. The name Boaz means “strength is in him.” Our Goel comes in strength rather than weakness.
In him was life; and the life was the light of men. John 1:4
For as the Father hath life in himself; so hath he given to the Son to have life in himself; John 5:26
Jesus said unto her, I am the resurrection, and the life: . . . John 11:25
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening (life-giving, vitalizing) spirit. 1 Corinthians 15:45
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: John 1:12
Adam, our original ancestor, was given life to become a living being. Because of his sin, he forfeited that gift of life and all of his posterity (us) have shared the same fate. The family of God was destined to become extinct. But, the One who replaced Adam, Jesus Christ, had life in Himself and came as the Life-giver to raise up a new family for God.
God created man for His own glory, that after test and trial the human family might become one with the heavenly family. It was God’s purpose to repopulate heaven with the human family. (Seventh-day Adventist Bible Commentary, Volume 1, p. 1082)
Under His Wings–
When Boaz spoke personally to Ruth and assured her that she would be treated well in his field among his workers, he used a beautiful metaphor to describe what she had done in committing herself to stay with Naomi.
And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust. Ruth 2:11, 12
The Hebrew word for “wings” in this verse (H3671 כּנף kânâph kaw-nawf’) has an interesting meaning. It is descriptive of a bird’s wings and also of the edge of a garment, the hem of a skirt.
Later, when Ruth came to Boaz under the cover of darkness, she laid at his feet and covered herself with the hem of his garment. She was symbolically asking to be brought under his covering, his skirt, his wings. She was declaring her need and requesting that he fulfill his obligation as her Goel.
And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirtH3671 over thine handmaid; for thou art a near kinsman. Ruth 3:9
Here are some other verses that use that same word, “kanaph” (H3671), to describe what our Goel does for us.
I will abide in thy tabernacle for ever: I will trust in the covert of thy wings.H3671 Psalm 61:4
Because thou hast been my help, therefore in the shadow of thy wingsH3671 will I rejoice. Psalm 63:7
Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirtH3671 over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine. Ezekiel 16:8
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings;H3671 and ye shall go forth, and grow up as calves of the stall. Malachi 4:2
Who Cares?–
The kinsman whom Boaz met at the gate was Naomi’s nearest relative. He was the one who had the primary right and responsibility to act as her Goel. He showed immediate interest when Boaz informed him that there was some property available (Ruth 4:3, 4), but he lost interest when he was reminded of the family responsibilities that came with the property (Ruth 4:5, 6).
In the beginning, God granted Adam the right and responsibility of being a steward of the earth and everything in it. He had a similar arrangement with the Israelites: they were to manage the land under His ownership. Satan wants the earth and to some extent has already connived to have it and be known as the Prince of this World. (John 12:31; 14:30; 16:11; Matthew 4:9) But he is not interested in the welfare of the people; he only wants authority over the property. Let humanity suffer and die; he cares not at all.
But the One who loves us has stepped in to redeem both the property and the Bride. When He has been granted legal rights to the property, then He takes the Bride to Himself. This picture of what the Goel does sheds light on several other descriptions that we are given.
He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. Luke 19:12
I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, “Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.” (Early Writings, p. 55)
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, Revelation 21:9, 10
But Jerusalem which is above is free, which is the mother of us all. Galatians 4:26
Our Goel loves the property (“the world”) and everyone connected to the family (“whosoever”).
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John 3:16
He will Provide–
Naomi’s circumstances in Moab remind us of the situation of the prodigal son in Jesus’ parable in Luke 15. He left his home, went to the far country, eventually found himself in desperate straits, and finally decided to return home to where he hoped to get better treatment. By coming back to Bethlehem, Naomi was leaving an area where no one felt any obligation to care for her, to return to her homeland and her people who not only had ties of kinship but were also commanded in the Torah to care for the widows and the poor. When we return to God, we can trust that He will provide what we need, both physically and spiritually.
But my God shall supply all your need according to his riches in glory by Christ Jesus. Philippians 4:19
According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 2 Peter 1:3
At His own Expense–
Boaz, at his own personal expense, took on the total financial burden of purchasing Naomi’s land and supporting the family. He did it because they needed it, not because he hoped to profit by it.
And now, my daughter, fear not; I will do to thee all that thou requirest: . . . Ruth 3:11
There is not much profit for our Goel to redeem us who are “wretched, and miserable, and poor, and blind, and naked:” (Revelation 3:17) But He recognized our need, and His great heart of love could not refrain from doing whatever we required, to the point of giving what was most precious and valuable in the whole universe–His own life. The cost of our redemption was graphically demonstrated on the Cross.
Grace is an attribute of God exercised toward undeserving human beings. We did not seek for it, but it was sent in search of us. God rejoices to bestow His grace upon us, not because we are worthy, but because we are so utterly unworthy. Our only claim to His mercy is our great need. (The Ministry of Healing, p. 161)
Our Heavenly Goel
The Redeemer–
The position, responsibilities, and privileges of the Goel, the Redeemer, described in the Old Testament are a wonderful “parable” that teaches much about what our Goel does for us. The word (H1350) is used over 80 times in the Old Testament, sometimes speaking of a literal Goel, but many times using the term in reference to God, the True Redeemer.
And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. Psalm 106:10
I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. Isaiah 44:22
As for our redeemer, the LORD of hosts is his name, the Holy One of Israel. Isaiah 47:4
For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. Isaiah 54:5
For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Jeremiah 31:11
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. Hosea 13:14
In the New Testament, the Redeemer’s work is described in slightly different terms but the result is the same. The Greek words used to describe redemption in the New Testament are usually in the context of a ransom paid for the release of a hostage. We are held hostage under the power of sin and Satan, and are freed through the work of our Redeemer.
For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Mark 10:45
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: 1 Peter 1:18, 19
A Kinsman–
Another aspect of the role of the Goel that is emphasized many times in the New Testament is that of kinship. The Goel was a close relative. We are reminded repeatedly that God is our Father and Jesus is our Brother. As the Goel was obligated to fulfill his roles by his ties of kinship, so our Heavenly Father and Brother have obligated themselves to fulfill those same roles for us because we have been adopted into their family.
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: John 1:12
Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. John 20:17
To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Galatians 4:5, 6
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 1 John 3:1
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Hebrews 2:11
The Avenger–
Satan invented the poison of sin and induced Eve to take it. She convinced Adam to take it and death came as a result of that poison.
. . . the devil . . . was a murderer from the beginning . . . he is a liar, and the father of it. John 8:44
Satan is a confirmed criminal. He is the source and instigator of all the evil that has ever occurred. Our Goel will avenge all the crimes.
Summary
Humanity is in a deplorable condition. Our property (the earth) was forfeited because of sin and we have no resources that would suffice to regain it. Our lives have been cut short by sin and we are on the road to extinction. We are slaves to the criminal who instigated our situation and he is still on the loose making things worse.
But our Goel has stepped into the picture. He is our Kinsman-Redeemer to restore us to our former estate. He is our strong Life-giver to perpetuate the Family of God. He is the Avenger to eradicate the source of evil and all of its results. All of these roles set right what has gone wrong and are part of righteousness and justice. Let us praise our Goel for what He has done for us.
When our first parents fell from their high estate through transgression, God’s law was made void. Then Christ entered upon his work as a Redeemer, and probation was granted to the inhabitants of the world. In Noah’s day, men disregarded the law of God until almost all remembrance of him had passed away from the earth. Their wickedness reached so great a height; violence, crime, and every kind of sin became so intensely active, that the Lord brought a flood of water upon the world and swept away the wicked inhabitants thereof. But mercy was mingled with judgment. Noah and his family were saved. In the destruction of Sodom and Gomorrah, we see that the Lord will interfere; fire came down from heaven and destroyed these wicked cities.
From time to time the Lord has made known his manner of working. He is mindful of what is passing upon the earth. And when a crisis has come, he has revealed himself, and has interposed the working of Satan’s plans. He has often permitted matters with nations, with families, and with individuals to come to a crisis, that his interference might become marked. Then he has let the fact be known that there is a God in Israel who would sustain and vindicate his people.
When the defiance of the law of Jehovah shall be almost universal, when his people shall be pressed in affliction by their fellow men, God will interpose. The fervent prayers of his people will be answered, for he loves to have his people seek him with all their heart, and depend upon him as their Deliverer. He will be sought unto to do these things for his people, and he will arise as the protector and avenger of his people. The promise is, “The Lord will avenge his own elect, which cry unto him day and night.”
The Protestant governments will reach a strange pass. They will be converted to the world. They will also, in their separation from God, work to make falsehood and apostasy from God the law of the nation. In the place of those who have the light of truth allowing jealousy and evil surmisings to come in and weaken their love and union one with another, their united prayers should ascend to heaven for the Lord to arise and put an end to the violence and abuse which is practised in our world. More prayer and less talk is what God desires, and would make his people a tower of strength. GCB, January 1, 1900
I call upon all who have united in a course of action that is wrong in principle to make a decided reformation, and forever after walk humbly with God. The world is soon to be judged. A righteous God must avenge the death of His Son. Today men are choosing Barabbas, and saying, Crucify Christ. They will do this in the person of His saints. They will go over the same ground as the Jewish priests and rulers did in their treatment of Christ. He, the Son of God, and an innocent man, was murdered because He told men truths that it did not please them to hear. Yet He was the Son of the infinite God.
Those who today despise the law of Jehovah, showing no respect for His commandments, are taking sides with the great apostate. They proclaim to a sin-corrupted world that the law of God is null and void. Those who declare this as truth deceive the people, and have virtually nailed the law of Jehovah to the cross between two thieves. What a thought!
Before the worlds unfallen and the heavenly universe, the world will have to give an account to the Judge of the whole earth, the very One they condemned and crucified. What a reckoning day that will be! It is the great day of God’s vengeance. Christ does not then stand at Pilate’s bar. Pilate and Herod, and all that mocked, scourged, rejected, and crucified Him will then understand what it means to feel the wrath of the Lamb. Their deeds will appear before them in their true character. TM 131, 132
And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. Revelation 5:9-14
Understanding Colossians 2
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? Let’s study Colossians 2 for a different perspective and a possible solution to this dilemma. We will first look at the verses and their possible meaning. Then we will look at some more reasons for a needed change in our understanding, studying the context and the various commentaries.
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.
Lessons from Leprosy
And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be. Lev 13:45, 46
How would you react if you heard that someone in your church had AIDS?! Would you wonder who it is so you could avoid them? What thoughts would you have about their lifestyle and reputation?
People’s ideas about leprosy in those long-ago days were sort of like many of our thoughts about AIDS today. Think of how you would react if you were shaking hands with someone and they told you that they had AIDS. You would probably gulp, blink, let go of their hand, back up, avoid them, etc. We immediately think about how contagious it is, how terminal it is, and of course the lifestyle that is usually associated with it. It was the same with leprosy except with the added concept that “this person is obviously a terrible sinner that God is punishing. I don’t dare have anything to do with them.”
Of all diseases known in the East the leprosy was most dreaded. Its incurable and contagious character, and its horrible effect upon its victims, filled the bravest with fear. Among the Jews it was regarded as a judgment on account of sin, and hence was called “the stroke,” “the finger of God.” Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law, the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. One who was suspected of having the disease must present himself to the priests, who were to examine and decide his case. If pronounced a leper, he was isolated from his family, cut off from the congregation of Israel, and was doomed to associate with those only who were similarly afflicted. The law was inflexible in its requirement. Even kings and rulers were not exempt. A monarch who was attacked by this terrible disease must yield up the scepter, and flee from society.
“Away from his friends and his kindred, the leper must bear the curse of his malady. He was obliged to publish his own calamity, to rend his garments, and sound the alarm, warning all to flee from his contaminating presence. The cry, “Unclean! unclean!” coming in mournful tones from the lonely exile, was a signal heard with fear and abhorrence.” DA 262
There are at least three cases in the Bible where God used leprosy as a punishment for sin: Miriam (Numbers 12); Gehazi (2 Kings 5); King Uzziah (2 Chronicles 26). But I would like to suggest that God did not invent leprosy just for that purpose. It’s a result of living in a sinful world. God required that this type of problem be put under strict quarantine to protect the rest of the people from an epidemic.
I would like to share several lessons from leprosy and how it is a good symbol or metaphor for sin.
Sin and evil is contagious–it spreads very easily.
When Lucifer invented his rebellious ideas in heaven, he was able to infect 1/3 of the other angels with them. When Adam and Eve had a family, the sin problem spread to all of them. And there are many examples all through the Bible and in history when anger, rebellion, and other kinds of evil spread like wildfire through whole groups of people. Sin is extremely contagious.
Sin is ugly in its process just like leprosy .
We can see all kinds of awful stuff around us that is a result of the sin epidemic. Isn’t it interesting that the things that God designed to be so good and beautiful when they are done His way can be so terrible when they are done Satan’s way.
Sin is terminal.
God told Adam and Eve that they would die if they disobeyed. He designed it that way; not that He designed sin, but He designed His system in such a way that sin would destroy itself. He designed us to live and function under the complete direction of His spirit in all aspects of our lives. When Adam and Eve did that, things were great. When they didn’t and when we don’t, everything deteriorates. Turning away from God, doing things our way instead of His way will always result in death and destruction. Sometimes that result comes immediately, sometimes it is slower; but it will come.
For the wages of sin is death . . . Romans 6:23
There is no hope of recovery from this plague without God’s direct intervention. We are born with a sinful nature and there is absolutely nothing we can do about it by ourselves.
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. Jeremiah 13:23
When you go out to some of the old cemeteries, you can find many grave stones with the same year marked on them, like 1918. Many of them are the graves of young people, some just babies. They died in the flu epidemics that came through the area. Sometimes whole families were wiped out. If only there could have been some way to isolate and control the germs early, it would have prevented so much trouble and sorrow.
Drastic action is sometimes necessary to control sin.
God had to take drastic action to quarantine sin and control its spread just like leprosy had to be strictly quarantined in Bible times and maybe other diseases should have been. It is because sin is contagious and awful and terminal that God threw Lucifer and his followers out of heaven, Adam and Eve were sent out of the garden, and this earth is isolated from contact with other sinless beings in the universe. It’s terrible, but it had to be that way in order to protect others.
Drastic action may be required in your own personal life where sin is discovered.
And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. Matthew 5:29, 30
Jesus is basically saying that if there is something that you are seeing or doing that you recognize as a moral problem–as sin, as something that comes between you and God–do whatever is necessary to get it out of your life even if it is a really drastic measure. In the verse just before this He was talking to men about looking at women.
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28
Men, what goes through your thoughts when you are going down the street on a hot day and you see her walking there? How much do you look? Or you are watching TV and a commercial comes on? What happens in your mind when it’s flashed in front of you? Do you linger for some mental enjoyment? or do you choose to turn away from it? Or for anyone, what about the TV with its soap operas, sports, news and other violent or corrupt shows. Or maybe it’s books, magazines, internet or DVD’s that are the source of corruption in our hearts and thoughts. We just get used to it and soon come to enjoy it and become addicted to it. These are just a few examples of some leprosy problems that can be a part of our lives. We may overlook them, but God doesn’t.
For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, 1 Peter 3:10, 11
“Let him eschew evil.” That word eschew means “avoid, be startled and turn away, shy away from” like you avoid approaching a skunk, or you get very startled and probably run for your life when you hear a rattlesnake, or a horse will shy at something and jump to the side. That is how we should respond to evil. We can’t stop temptations from coming, but we can decide what we are going to do when they pop up. We can’t stop the devil from displaying his stuff and urging us to take it, but we don’t have to make the purchase.
When temptation shows up, the choices we make will have eternal consequences. Whatever we do or think that follows God’s ways will build us up into His image. But anything we do or think that is outside of His plan will do some kind of damage in our lives. We may not recognize or understand it but the damage is done. We may have to take some drastic action to keep our minds pure, to protect our relationships with God and our spouses and other people.
Sin is contagious, ugly, and terminal; and may require some difficult and severe measures to bring it under control. God doesn’t want anything in our lives that will separate us from Him or create problems with other people. He doesn’t want the leprosy–the cancer–of sin to destroy us, so He tells us to do whatever is necessary to protect ourselves, to guard our minds, and guide our choices.
Leprosy was usually terminal as Jesus implied in Luke 4:27, but it was not necessarily that way because God made provisions in Leviticus 14 for the cleansing and restoration of a leper if he was healed.
There is another aspect to this leprosy issue that teaches me something very important about God.
And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. Mark 1:40, 41
Imagine this man, coming in his rags (remember, he was supposed to tear his clothes), looking like parts of him were already dead, and smelling like that, too. Everyone tried to get out of his way or to stop him from coming too close without actually touching him. He didn’t care, he just wanted to get to Jesus to make that desperate request. I like what it says–Jesus was filled with compassion and reached out and touched the man and healed him. Everyone else was scared and avoiding him and thinking, “What a terrible sinner!” But God didn’t hate him, He hadn’t struck him with the plague because of some sin. He loved him, He didn’t want him to suffer, He wanted him to be well and happy again. That’s what Jesus was saying when He answered him, “I want to heal you.”
Here again we can compare leprosy to sin. God hates sin but He loves the person and He wants the sin problem to be cleared up. He loves people no matter what kind of sinner they might be. Sin causes us all sorts of trouble and sorrow and pain, and it will ultimately destroy us. It has caused Him a lot of trouble, too, but He doesn’t hold it against us when we want to get right with Him. He doesn’t have the attitude, “You have offended me and I don’t like you because of what you have done.” He doesn’t think like that. He tells us that all types of sin can be forgiven. Even those who killed Jesus were forgivable because God has a forgiving attitude toward us.
You might have broken any of the commandments 500 times in a row, but when you recognize your condition–that you are separated from God, that you have made bad choices, that you have been part of Satan’s rebellion against God, and that you will ultimately be destroyed–when you choose to turn back to God and get right with Him, YOU ARE FORGIVEN. He has compassion, you are not too corrupt for Him to accept, even though others might reject you or you might hate yourself for what you have done. You might feel like you are totally worthless because others have treated you like that all your life, or maybe someone has even said to you something like, “You worthless, no-good scum. You will never amount to anything.” But to God, you are worth a lot. It might seem like nobody could ever love you because nobody ever has before, but God loves you. He’s not like us humans. God is like Jesus who forgave prostitutes and thieves and murderers. He healed leprosy and I bet He would have healed AIDS, too, if someone had come to Him with it.
We can learn a lot about God’s forgiveness from seeing how he treated those with leprosy. And it is a reminder to us of how we should treat those who appear “unclean,” the scum of society, the rejects of the community, those whose lifestyle includes things we don’t approve of. We ourselves have done a lot of things that God doesn’t approve of but He loves us anyway. Can we learn to look beyond people’s actions, the stuff they have done or are still doing, and see value in them personally? Can we overlook the fact that they don’t keep their home the way we keep ours, or they smell a little different, or they have a prison record or a shady reputation? Can we see them as a person in need of acceptance and love and care, and just as valuable to God as we are? I hope so.
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Matthew 25:40
The lessons we can learn from leprosy are:
Sin is terrible in every way and will destroy us if we don’t take care of it with God’s help.
We need to do whatever it takes to keep sin out of our lives even if it means some drastic action like getting rid of something we actually enjoy.
God overlooks all of the garbage in our lives and sees the value in us personally and loves us with an incredible love.
We need to do that for others–every human being desperately needs that kind of love and caring.
I am looking forward to the time when all this leprosy of sin will be cleared up and we won’t have to be under quarantine anymore.