By Garrick D. Augustus,
January 30, 1999
The thought that “the Sabbath is the seal of God,” is one of the most interesting in the founding teachings of the Three Angels Messages. What is generally seen is the seventh-day Sabbath alone, to the exclusion of the so-called “ceremonial Sabbaths.” The purpose of this study is to clearly prove from the Scriptures that the “Sabbath seal” comprehends much more than the “seventh-day” Sabbath alone. Indeed, the seventh-day Sabbath emblematizes the “rest” that the Eternal Elohim has provided for His people. There are:
1) The seventh-day Sabbath (weekly Sabbath)
2) Annual Sabbaths (Sabbath of years)-this is when the land should rest every seventh year.
3) The Sabbath of weeks, 7×7=49 the end of which commences the feast of Pentecost
4) The Festivals of Sabbaths–7 sacred Festival Sabbaths throughout the year, namely:
a) The weekly Sabbath
b) The Passover Day
c) The Feast of Unleavened Bread
d) The Feast of Weeks (Pentecost)
e) The Feast of Trumpets
f) The Day of Atonement
g) The Feast of Tabernacles
5) Monthly Sabbaths, or New Moon Sabbaths
6) Annual Sabbaths (Sabbath of years)-this is when the land should rest every seventh year.
7) The Jubilee Sabbath:-the end of every 49th year commences the jubilee-freedom from slavery, bondage of every kind, liberty.
The number 7 is a mark unique to Yahveh, and means perfect or perfection, completeness and purification, depending on the context. Everything He does is sealed with 7, or perfection. Thus 7 defines the Sabbath, and means completeness or the signature (seal) of Yhaveh. In the early years when Kings were signing documents they did not affix their names to them, rather, they made the impress of the seal of their ring in those documents, and this “seal” of the king’s ring is what authenticated all important (official) documents from his office. With the Almighty, a similar seal is seen, not a seal from a golden ring, no, but the seal of His authority, perfection defined by the number seven (7). At the end of every seven or seven groups thereof, the Eternal marks it with a “rest,” an “end,” if you will, a cessation which flows over into a new beginning. This is true from the week of creation to the reign of sin. All are punctuated by the cycles of sevens. The earth will have been seven thousand (7,000) years old, when the millennium is completed. That is to say, it will be 6,000 years old at the second visible advent of Yahshua, and 7,000 years old at His third visible coming, which also ends the millennium, after which the New Earth precipitates in the cycles of infinity, the number eight (8). It is interesting that in the science of Mathematics, the sign for infinity is the number eight (8) laying on it’s side (¥), dubbed “lazy eight.”
All of these sacred times are defined by the one word “Sabbath.” Truly then, the “Sabbath is the seal of Yahveh.” It is His mark of perfection, purification, completion and authority. The question therefore, is quite clear: During the last days when the seal of God is being opposed by the seal (mark) of the beast, what will be the distinguishing mark of the people of GOD? Yes, “the Sabbath” you say, and that is true. But this Sabbath seal, does it include all the Sabbaths, or is it merely limited to the seventh-day Sabbath? To answer this question, requires our first taking a look into the teachings of the Third Angel’s Message on this subject.
The Sabbath Seal, What is it?
Let’s look on a few of the Biblical passages used to identify the Sabbath as the seal of Yahveh:
“Moreover also I gave them my Sabbaths to be a sign between me and them, that they might know that I am the LORD that sanctify them.” Ezek. 20: 12
The reader will quickly notice that the passage did not say, “I gave them my Sabbath (singular),” rather it said, “I gave them my Sabbaths (plural).” The difference here is that the word “Sabbaths” comprehends all the Sabbaths of Yahveh, with none excluding. Further evidence is given in the verse in question that the purpose for Israel’s commemorating the Sabbaths of Yahveh is that they might realize that they are worshipping in harmony with the signature (7) of the Almighty Yahveh. Only in the worship of Yahveh is there the cycles of sevens in a fixed pattern. The mark of man and sin is six, and the cycles thereof.
“And hallow my Sabbaths: and they shall be a sign between me and you, that ye may know that I am the LORD your GOD.” Ezek. 20: 20.
Again we are admonished by the Almighty to “hallow”-make holy His “Sabbaths (plural).” These “Sabbaths,” as mentioned earlier, are not relegated to the weekly seventh day Sabbath alone, otherwise the inspired writer would have said, “hallow my Sabbath (singular).” The “Sabbaths” of Yahveh are again seen to emblematize His “seal,” His divine signature, and includes all the appointed times of Yahveh.
The word “Sabbaths” is entry #7676 in the Strong’s Hebrew Dictionary and means, “Shabbath: the Sabbath: every Sabbath.” Entry #7677 is defined as: “Shabbathown from #7676; a special sabbatism or special holyday:-rest, Sabbath.” The reader should investigate the usage of the word “Sabbaths” throughout the Bible to verify that in every case it applies either to the seventh day Sabbath or to one of the festival Sabbaths. It is used interchangeably to reference all of Yahveh’s Sabbath days.
To further establish the seal of Yahveh as the Sabbath as contained in the Law, reference is made, and rightly so, to the familiar passage in Isaiah’s prophecy which reads:
“Bind up the testimony, seal the law among my disciples.” Isa. 8: 16 (See verse 20 also).
The word “law,” as herein used does not have the limited application to the ten-commandment law, as is quite often taught by Seventh-day Adventists, rather, it is the word TORAH, which means the law, all 613 of them. Because of the major inroads of the Papacy into the Christian religion, many amongst the Protestant bodies of believers are succumbing to the false notion that the Law (Torah) is divided in two portions (segments), the Moral and the Ceremonial. This artificial division is not mane by the One who dictated them, rather it was made by the very same power–the Papacy–whose work prophecy declares is to “change times and laws” (Dan. 7:25).
The word “Law” as used in Isa. 8: 16, 20 is entry #8451 in the Strong’s Hebrew Dictionary, and means: “torah: a precept or statute, especially the Decalogue or Pentateuch:-Law.” The word torah therefore carries more than just saying the ten commandments, rather it implies all the “precepts” of Yahveh, the entire Law comprising of Statutes, Judgements and Commandments. Of Abraham it is said: “Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws,” Gen. 26: 5.
Because Seventh-day Adventists have taken the Biblical position that “the Sabbath is the seal of GOD,” they have been met with strong opposition from the rest of Protestantism, who have skillfully used the passage in Col. 2:16 to say that the “Sabbaths” there mentioned mean the seventh day Sabbath. They further make the assumption that Paul was teaching that we should not keep the Sabbath day holy. Seventh-day Adventists have countered this argument with the critical observation that the passage did not say “Sabbath day (singular),” but “Sabbath days (plural).” The pluralized “days” they say, implies that these Sabbaths addressed by the Apostle are the “ceremonial Sabbaths” which have been nailed to the cross of Christ, but not the seventh-day Sabbath which is still binding, and will continue to be as long as eternity shall last, see Isa. 66: 22-23. In the following section, we shall take a closer look at the Colossian text as we investigate the Sabbath in Colossians.
The Sabbath in Colossians
This segment deals with the “Sabbath days” mentioned in Col. 2: 16. It critically examines the Protestant’s view of the passage in contrast to the established view as is generally understood and taught by Seventh-day Adventists. In general, the Evangelical view is that the “Sabbath days” there mentioned speaks with specificity to the seventh-day Sabbath, and includes all other Sabbaths. The Adventist’s view on the other hand, declares that the word “Sabbath days” means all other ceremonial Sabbaths excluding the seventh-day Sabbath. The ensuing discussion will borrow largely from the scholarly work of Brother Sidney L. David Jr., on “The Law in Colossians.”
We are going to examine the Colossians text, because it is from the interpretation of this particular text that the majority of Christians believe that the Sabbath is done away with or “is nailed to the cross”. This text is THE proof text for the abrogation of the law of which the Sabbath is a part. In the examination of this Colossians text it has been long understood that the phrase “handwriting of ordinances” is a reference to the “law of Moses”. It is this understanding of the phrase that has resulted in the dominant teaching of the Christian church that the law has been abrogated or done away with because it was “nailed to the cross.”
If this is true, then what follows in verse 16 with regard to the “holyday”, “new moon” or the “Sabbath days” means that these holy days and festivals are no longer to be observed by Christians because as a part of the “handwriting of ordinances” they are “nailed to the cross” just like the rest of the law.
What must be noticed in verse 16 in the phrase when it says, “or in respect of an holyday, or of a new moon, or of the Sabbath days” —the “holyday” the “new moon” and the “Sabbath days” are linked together. So that what is said of one is said of all. What is said with respect to “Sabbath days” applies as well to the “holyday” and the “new moon”. These terms are connected together and they cannot be separated. This should be clear.
It is at this point that Seventh-day Adventist (SDA) theology makes a departure from the rest of popular Christian theology or the theology of “evangelical Christians” (which is just a nice way of saying “Sunday keepers”). The majority of our Christian brethren interpret “Sabbath days” to mean the seventh-day Sabbath while we as SDA’s interpret “Sabbath days” to mean the “ceremonial Sabbaths”. This interpretation is mainly on the strength of the plural “Sabbath days” which indicates or represents the plurality of the many festival Sabbaths outlined in the Mosaic system as brought to view in Leviticus chapter 23.
Can the interpretation that the “Sabbath days” mean the ceremonial Sabbaths or the feast days be substantiated from the Bible? Or does the term “Sabbath days” have a reference to the seventh-day creation Sabbath as alleged by our Christian brethren? Let us see from the evidence presented from Scripture itself if the term “Sabbath days” is a reference to the seventh-day Sabbath as alleged by “evangelical Christians” or if it is a reference to the festival Sabbaths as alleged by the Seventh-day Adventist Bible commentary.
The SDA Bible Commentary states that the term “Sabbath days” “…cannot refer to the weekly Sabbath designated by the fourth commandment but must indicate the ceremonial rest days…” SDA Bible Commentary Vol. 7, pp. 205, 206
Let us look at the Bible evidences and make a comparative analysis to see how this term “Sabbath days” is used. Below is EVERY text in the New Testament in which the term “Sabbath days” appears:
1) Mt 12:5 Or have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless?
2) Mt 12:10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the Sabbath days? that they might accuse him.
3) Mt 12:12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days.
4) Mark 3:4 And he saith unto them, Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill? But they held their peace.
5) Luke 4:31 And came down to Capernaum, a city of Galilee, and taught them on the Sabbath days.
6) Luke 6:2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the Sabbath days?
7) Luke 6:9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the Sabbath days to do good, or to do evil? to save life, or to destroy it?
8) Ac 17:2 And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the scriptures.
9) Col 2:16 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.
In the Apostolic writings or what the KJV translators called the “New Testament”, we see that there are nine references that use this term “Sabbath days”. In EACH and every case the same phrase is translated from the Greek word “Sabbaton” meaning Sabbath. It means the seventh-day Sabbath. This is the first point to be established. It should be clear to everyone that in every case, not almost every case, but in every case without exception, the term “Sabbath days” refers to the seventh-day Sabbath in the Greek Testament.
The second point that should be noted is in the Colossian text, you will note that in the term “Sabbath days” the word “days” is in italics. Which means it was added or supplied by the translators. If we take out that italicized word, the text would read:
“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.”
This reading removes the ambiguity as to whether or not it is the Sabbath itself or the festivals that are meant. Furthermore, as if this were not already enough, the third and final point to be observed here is that as stated earlier the Greek word translated “Sabbath days” in the Colossian text is “sabbaton”.
This word “sabbaton” is used 68 times in the Greek Testament and NOT ONCE does it have a reference to “festivals”. The evidence would suggest then based upon what we find in Scripture, THE TERM “SABBATH DAYS” DOES IN FACT MEAN THE SEVENTH-DAY SABBATH. We must then concede to our evangelical Christian brethren on this point.
Now if it looks like a duck, and walks like a duck and quacks like a duck, then brethren it must be a DUCK! This word in the Colossian text is translated exactly the same in the texts that we have read. In all these texts it comes from the same word in Greek and in every case it is understood to mean the seventh-day Sabbath. So then it is reasonable to conclude regardless of ones IQ that it must mean the same thing in the Colossian text. This is the conclusion of every major Bible commentary with the exception of the SDA Bible Commentary. It is also the conclusion of the majority of Bible scholars with the exception of the theological gate keepers of Bible interpretation at the SDA Biblical Research Institute.
In EVERY case in the New Testament the Greek word used for the term “Sabbath days” is “sabbaton” (see Strong’s Greek Concordance under entry #4521). Strong’s Greek concordance says that the Greek word “sabbaton” has it’s origin in the Hebrew word that appears under entry #7676 in the Hebrew concordance. The Greek word Sabbaton is translated in the NT as: – Sabbath day 37, Sabbath 22, week 9; and is defined: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work:
1a) The institution of the Sabbath, the law for keeping holy every seventh day of the week.
1b) A single Sabbath, Sabbath day
1c) Seven days, a week
The Hebrew word from which “sabbaton” originates is entry # 07676 “Shabbath” and is translated in the OT as: Sabbath 107, another 1; and is similarly defined:
Sabbath
1a) Sabbath
1b) day of atonement
1c) Sabbath year
1d) week
1e) produce (in Sabbath year)
In each case the word “sabbaton” or “Shabbath” is NEVER used alone to define a “ceremonial” Sabbath, either in the Old or New Testament. How is it that Colossians 2:16 becomes the single exception in Scripture that the term “Sabbath days” has a reference to “ceremonial” Sabbaths? Without the supplied word “days” Colossians 2:16 would read:
” 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.”
Clearly here the sense is preserved and the meaning clear that the “Sabbath days” in the text refers to the seventh day Sabbath of the Decalogue and not the so-called “ceremonial” Sabbaths. Textually and contextually Paul is seen here speaking of three categories of Sabbaths. The Holy days (yearly Sabbaths), new moons (monthly Sabbaths) and Sabbath days (weekly Sabbaths). This sequential grouping is seen elsewhere in Scripture where the holy days are listed categorically. Paul is following the Scriptural listing that gives an orderly reference to the holy days in a logical and progressive sequence as well as an exhaustive enumeration of the sacred times. This is validated in the following Scriptural references:
| Bible Verses | Yearly | Monthly | Weekly |
| 1 Chronicles 23:31 | Fixed festivals | New moons | Sabbaths |
| 2 Chronicles 31:3 | Fixed festivals | New moons | Sabbaths |
| 2 Chronicles 8:13 | Annual feasts | New moons | Sabbaths |
| 2 Chronicles 2:4 | Appointed feasts | New moons | Sabbaths |
| Nehemiah 10:33 | Appointed times | New moon | Sabbaths |
| Ezekiel 45:17 | Appointed feasts | New moons | Sabbaths |
| Hosea 2:11 | Festal assemblies | New moons | Sabbaths |
| Colossians 2:16 | Festival | New moon | Sabbath days |
That Paul is referring to weekly Sabbath or the seventh-day Sabbath is a fact that is admitted by the majority of commentaries as well as by New Testament and Greek scholars. It is a fact that was brought out clearly in Samuele Bacchiocchi’s book FROM SABBATH TO SUNDAY and which is now becoming accepted by SDA theologians:
“The Seventh-day Adventist Bible Commentary interprets the “Sabbaton – Sabbath days” as a reference to the annual ceremonial Sabbaths and not to the weekly Sabbath…It is linguistically impossible to interpret [sabbaton]…as a reference…to any other ceremonial Sabbaths….The cited commentary rests its interpretation, however, not on the grammatical and linguistic use of the word “sabbaton” but rather on a theological interpretation of the Sabbath as related to “shadow” in Colossians 2:17…the theological interpretation which the Adventist commentary gives to the Sabbath is hard to justify…” FROM SABBATH TO SUNDAY, p. 359
Note also what Dr. William Richardson, chair of the Department of Religion, Andrews University says about the Colossians text:
“The implication is that the Sabbath being described is the WEEKLY SABBATH…when Paul here refers to “Sabbaths,” if he meant the ceremonial Sabbaths, he was needlessly repeating himself. In that case he would be saying ‘Let no one pass judgment on you in regard to a feast day/ceremonial Sabbath, or in regard to a new moon, or in regard to a ceremonial Sabbath,’ a statement neither logical nor likely.” MINISTRY/MAY 1997, p.15.
Now we can see despite evidences to the contrary, that even some SDA theologians know a duck when they see one. The truth in this case is as clear as the noon day sun if it’s brightness doesn’t blind you.
But we can’t do THIS! How can it be possible that this could mean the Sabbath? That would mean that according to the majority teaching of Christians that the Sabbath along with the rest of the law is done away with. This cannot be right. There must be a way to save the Sabbath from being done away with. Do you see the dilemma!
WHAT THEN WAS NAILED TO THE CROSS?
Seventh-day Adventist save the Sabbath by a new interpretation of Colossians 2:14 that is slightly different than that of our evangelical Christian brethren:
“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.”
SDA’s admit with the rest of Christendom that “the handwriting of ordinances” represents the Law. BUT what we do is new model the Law by offering a very unique application. We divide the Law into two monolithic divisions called “moral” law and “ceremonial” law. And we say that the “handwriting of ordinances” represents the “ceremonial” law and that it is the “ceremonial” law that was nailed to the cross. The moral law is the Ten Commandments and since the Sabbath is a part of the Ten Commandments, it can’t be nailed to the cross. Consequently then on the strength of this argument the term “Sabbath days” must refer to the “ceremonial Sabbaths”.
So what do we do? We ignore linguistics in favor of theological assumptions. These theological assumptions are so strong that they blind us to the reality of the linguistics, or they blind us to the literal interpretation of what the words themselves actually mean in the text. The theological premise of this whole argument rests on the meaning of the phrase “the handwriting of ordinances.”
You see if you are going to build a house, you have to build it on a solid , secure and level foundation. You have to run a plumb line and then lay the square against the line. If the foundation is not level, you will get a crack in it, a crack in the foundation! If it is not built on a secure foundation, when an earthquake or a shaking comes, it is going to fall. If it is not built on a solid foundation, if it is built on sand, when the rains come, it is going to be washed away, washed up. Well brethren I think you are going to find that our theological interpretation can not stand up. It has a BIG crack in it. It’s is being shaken right down to it’s theological foundations and it’s all washed up. If we cannot come to terms with this, we have only to look at our denominational cousins in the Worldwide Churches of God (WCG) to see what potentially we are facing.
Now what I stated was that the theological premise of this whole argument rests on the meaning of the phrase “the handwriting of ordinances”. Can we substantiate from the Bible that this is a reference to the “ceremonial law”? The assumption is since Moses wrote the Mosaic law in a book along with all the “ordinances” including the feasts, then it was the Mosaic law or the ceremonial law that was done away with and nailed to the cross, not the Ten Commandment law or moral law which God wrote with his own hand on stone. This type of imagery is very effective. Something that is written on stone you can’t erase, it is permanent whereas something writing in ink or in a book is temporary. Since the Sabbath is written in stone, this proves the permanence of the Sabbath and that consequently “Sabbath days” in the text cannot mean the Sabbath.
I have entitled my presentation the “Law in Colossians”. The first point to be made in this connection is that although the Greek word for law “nomos” occurs 197 times in the Greek Testament, in the book of Colossians, the word for law “nomos,” DOES NOT OCCUR in Colossians [even] once. Not one time to do we find this word there at all. I think we are beginning to see a “crack” in the foundation already. On what basis do we say that the phrase “handwriting of ordinances” is a reference to the Law or to the “ceremonial” law in particular? Would you like to know WHY Adventists believe this? To do this I am going to give you a little lesson in Greek.
The Greek phrase for “handwriting of ordinances” is “cheirographon tois dogmasin”. “Tois dogmasin” is also rendered as “dogma” and it is this word upon which we build a case for the word “ordinances” to refer to the Mosaic law.
Here is the second point. Now “tois dogmasin” is a Greek word. How can we prove that this word “tois dogmasin” means the Law or has a specific reference to the ceremonial law when the Torah is written in Hebrew?
What we have to do is to go to the Bible that was used by the Greek speaking Jews and the one that Paul used when he preached. If Paul is going to use a Greek term that means the Law or the ceremonial law, then we should be able to find this term that he used for the Law in the Greek translation of the Hebrew Scriptures called the Septuagint (LXX). Paul the Pharisee that he was would not use a term meaning “law” that was foreign to his vocabulary. He was not speaking in a vacuum. For Paul a Jew of the Jews, a Pharisee of the Pharisees to speak of the Law, he naturally would have a frame of reference from which he would be speaking, the frame of reference being of course the Torah Itself.
Well I did a search in the Septuagint for this word “dogma” and I think that you would be real interested in what I found, I FOUND NOTHING. The word “dogma” does not appear not one time in the Septuagint Greek translation of the Hebrew Scriptures, NOT ONCE. Well brethren I think I feel like a song that Jerry Lee Lewis wrote. There’s a “whole lotta shakin’ going on” here. I don’t think our theological position has very much to stand on. The Greek word for law “nomos” does not appear in the Greek text of Colossians, and the word we interpret to mean the Law “dogma” is not found in the Greek translation of the Torah, the Pentateuch. I mean it is not there. Not even in the whole Greek Translation of the TaNaK is this term “dogma” found!
What we must now realize is that whatever Paul has a reference to in the phrase “handwriting of ordinances” or “cheirographon tois dogmasin” is not anything having to do with the Law of God, whether it is moral or ceremonial. What then does the phrase “handwriting of ordinances” or “cheirographon tois dogmasin” mean, if it does not mean or is not a reference to the ceremonial law?
If we can read the Colossian text (Col.2:14) in harmony with the previous verses the meaning becomes apparent in Paul’s use of three metaphors: “circumcision”, “baptism” and “handwriting of ordinances”
“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; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way [the middle], nailing it to his cross.” Col. 2: 10-14.
Metaphors are a figure of speech which makes an implied comparison between things which are not literally alike. They are usually figures of speech that have no meaning outside of the culture to which the metaphor belongs.
“Blotting out the handwriting of ordinances against us” is actually a legal term whose meaning and application is from the system of jurisprudence or law used in the Greco-Roman legal system. It is legal terminology of antiquity understood by the Greek speaking Jews and Gentiles with reference to a specific legal act.
That this phrase “blotting out the handwriting of ordinances against us” is a legal metaphor is supported by the phrase that follows “which was contrary to us, and took it out of the way”. This phrase is better translated as:
“He has taken it out of the midst” (Green’s Literal Translation and The Berry’s Interlinear Greek-English New Testament). The word translated “way” in the KJV is from the Greek word “mesos” and it means “the middle”.
“took it out of the way entry #3319“ 3319 mesos {mes’-os}
1) Middle
2) The midst
3) In the midst of, amongst
Paul uses legal terminology as a metaphor to show how God in Christ has legally dealt with our sins. I like the way the Dr. Samuele Bacchiocchi puts it in THE SABBATH IN THE NEW TESTAMENT, p.111:
“Recent studies have shed light on the meaning of cheirographon which occurs only once in the Scripture (Col.2:14). Its usage in apocalyptic literature indicates the cheirographon is the “record book of sins” or a “certificate of sin-indebtedness” but not the moral or ceremonial law. This view is supported also by the clause “and this he has removed out of the middle” (2:14). “The middle” was the position occupied at the center of the court or assembly by the accusing witness. In the context of Colossians, the accusing witness is the “record-book of sins” which God in Christ has erased and removed out of the court…
“We conclude then that the document nailed to the Cross is not the law in general or the Sabbath in particular, but rather the record of our sins. Any attempt to read into it a reference to the Sabbath, or to any other Old Testament ordinance, is unwarranted, gratuitous fantasy.”
I think the theological foundation upon which we have nullified the holy days is all washed up brethren. How then did we ever come to an understanding of this text that as we have seen can not stand up to critical Scriptural examination?
What we have done is accepted an inherited medieval interpretation of this text that is based upon a anti-Judaic theology of contempt. This teaching of contempt is from the Spirit of the Nicean Council of 325 AD that changed or substituted the Passover for Easter and the Sabbath for Sunday on the grounds of which the Emperor Constantine ruled, “we must have nothing in common with that detestable Jewish crowd.” This teaching has laid the foundation for a new exegetical tradition and has served as the premise of a hermeneutical approach to the Scripture that is designed to expunge and separate any similarity or attachment of Jewish faith, practice and liturgy of the early Christian church in exchange for a Gentilized pagan tradition.
Now let us again examine the metaphors of the Colossian text.
“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; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way [the middle], nailing it to his cross.” Col. 2: 10-14.
You notice here that Paul refers to circumcision and baptism in showing how this represents the cleansing, the forgiveness of our sins. Having discussed forgiveness, in verse 14, he goes a step further showing the completeness of God’s forgiveness by nailing to the cross, erasing, canceling, making null and void, even the record of our sin. Not just forgiving us but making it a non issue. Dr. Sam stated in a recent radio interview “it’s even better than hitting the delete button on a computer.” In other words, this cheirographon, the handwritten document has to be understood in context. The context is a whole theological discussion of Paul when he tries to help the Colossians that were being mislead by heretics. These false teachers taught them that they had to call for the help of principalities and powers, of the angels (v.20). Paul is saying in effect “Why do you feel so insecure? Why are you trying to seek salvation by submitting to these nonsensical rules and regulations? Don’t you know? Don’t you realize that God and Christ have forgiven you (v13), and yes more than that, He has even canceled, erased, made null and void, nailed to the cross the record of your sin, so you don’t have anything to worry about.”
How in this context could Paul be speaking against the law or any part of the law as being done away with? We are not forgiven by having the law done away with. The abolishing of the law does not make humans sinless, does it? Sin was in the world before the law was given at Sinai according to Romans 5:13, and death reigned in the world from Adam to Moses because of sin (Romans 5:12,14) how can doing away with the law guarantee our forgiveness?
“NAILING IT TO HIS CROSS”
A document of debt was canceled anciently by a literal “nailing” of it. Paul here seems to be alluding to a custom of antiquity to cancel bonds, or antiquate edicts and decrees, by driving a nail through them, so that they could not be legible any more and so made completely worthless. It was the ancient way of “canceling checks” or “canceling debts” to indicate that they were either paid in full or that they had become “null and void”.
Then Paul says “Let no one judge you”. Watch out!
COLOSSIANS 2:16-17, “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.”
In verse 16, Paul comes to the primary point he wants to make. He tells the Colossians not to let anyone 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 Sabbath, New Moons, and Holy Days 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 (oriental asceticists who are usually mis-labeled as “Jewish Gnostics”) were trying to force them to observe them. Two points discredit this theory.
First, Paul calls the false teachings the “tradition of men” (Col. 2:8) and the “commandments and doctrines of men” (Col. 2:22). Regardless of how Paul felt about the observances he lists in verse 16, being a Pharisee trained in the law (Acts 22:3; 23:6; 26:5; Phi. 3:4-6), he would not have called them the “traditions of men.” They are clearly defined in the Torah (Ex. 16, 20; Lev. 23; Deu. 16) as divine commands the Israelites were to obey.
Second, why would the heretics be trying to force upon the Colossians matters having to do with “meat and drink” in other words, encouraging them to feast while later on Paul identifies their heresy with asceticism “Touch not, taste not, handle not” in verse 21? There appears to be a logical inconsistency in interpreting what the real issue is in the Colossian controversy.
Now we’re coming to the real question about the holy days. The mistaken, prevailing, historical misunderstanding of this text is that Paul is doing the judging… in the sense that he’s telling the Colossians: “Don’t worry anymore about observing the annual, monthly or weekly Holy Days.” However, there is a recent doctoral dissertation research completed by seven Biblical scholars who working together in England at Cambridge University… dealing with this Sabbath/Sunday question [Donald A. Carson, ed., From Sabbath to the Lord’s Day, A Biblical, Historical, and Theological Investigation, Zondervan, 1982].
There’s a whole chapter dealing with Paul, the Sabbath and the Law and a whole section on Paul’s preaching in Colossians 2:14-16. Amazingly, the authors who dealt with this passage confirm 100 percent with what Dr. Sam Bacchiocchi has already brought to our attention on what it means “let no man judge you.” They say that the “one” doing the judging is not Paul, but false teachers! The Colossian heretics! They were doing the judging. In one sense, they were telling the Colossian believers how to eat, how to drink, and how to observe the annual, monthly and weekly days. They were telling the believers that if you really want to be saved, if you want to reach perfection, you have to eat in a certain way, drink in a certain way and observe the annual, monthly and weekly days in a certain way.
Paul says, let not anyone judge you, that is, dictate to you, how to eat, how to drink and how to observe the annual, monthly and weekly days. But, Paul is not doing the judging. The ones who are doing the judging are these false teachers. And Paul tells these false teachers to mind their own business. Let them not trouble you, because apparently what the Colossian Christians were doing was correct. When you condemn a perversion, that doesn’t mean that you are condemning the principle.
Modern Biblical scholarship is recognizing the heavy anti Semitic bias of the 15th century theologians from whom we have inherited the majority Christian view of this Colossians text. These Biblical scholars and theologians conclude that in this passage, Paul speaks approvingly of the five major practices: eating, drinking, observing festivals, new moons and Sabbaths.
In the past, the majority view of this passage has been misunderstood as the apostle Paul condemning those five practices. Today, these Biblical scholars are now admitting “No, no, no. It’s not a Pauline condemnation; it’s a Pauline approbation.” In other words Paul is approving the Colossian Gentile observance of the festival, new moons and the Sabbath!
Because of an anti-Jewish bias which can be traced back to the early Roman church, almost all scholars have missed the meaning of Paul’s statement in these verses. For the false teachers to be judging the Colossians regarding the manner of observance of the Sabbath, New Moons, and Holy Days, they obviously had to be keeping them!
The text shows that the false teachers were also condemning the Colossian Christians for their observance of the Sabbath, New Moons, and Holy Days. Their reasons for judging the Colossians in these matters goes hand in hand with their criticism of “eating and drinking.” First-century Jews (as well as early Christians) treated the Sabbath as a weekly FEAST day, and fasting was forbidden on the Sabbath. In his book From Sabbath To Sunday, Dr. Samuele Bacchiocchi writes:
“. . . 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” (pp. 187, 188). Furthermore, during most of the annual festivals (with the exception of Atonement), God commanded his people to rejoice and enjoy food and drink (Deu. 14:23-26, Neh. 8:10,12).
Because of the view that Paul was condemning the observance of the Sabbath, New Moons, and Holy Days in verse 16, nearly all scholars have misunderstood verse 17. Most try to connect the first part of the verse (“which are a shadow of things to come” ) with the last part (“but the body is of Christ” ) to form a complete thought.
The literal translation of the Greek in the last part of verse 17 is “but the body of Christ.” In Greek, verses 16 and 17 say: “Consequently, let no one judge you in eating or in drinking, or in the particulars of a festival or a new moon or Sabbaths (which are a shadow of things to come) but the body of Christ.” The phrase “body of Christ” should not be confusing, for Paul uses it several other times in the letter to the Colossians (1:18; 1:24; 2:19; 3:15), as well as in some of his other epistles (Rom., I Cor., and Eph.). In these instances it is a figurative reference to the Church: entry #4983 soma “body”
Col 1:18 And he is the head of the body ((entry #4983)), the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s (entry #4983) sake, which is the church:
Col 2:17 Which are a shadow of things to come; but the body (entry #4983) [is] of Christ.
Col 2:19 And not holding the Head, from which all the body (entry #4983) by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.
Col 3:15 And let the peace of God rule in your hearts, to the which also ye are called in one body (entry #4983); and be ye thankful.
Therefore, the phrase “which are a shadow of things to come” was intended by Paul to be a parenthetical statement. It was added to give the Colossians additional insight into the festivals, new moons, and Sabbaths; however, it was not necessary to complete the thought. Even if Paul had left that phrase out, his admonition would have been understandable:
“Let no one judge you in these matters . . . but the body of Christ.” The word “is” being removed from the text as an added word by the translators. This is indicated by it’s being in italics.
Paul is plainly saying here that the Church was to be the Colossians’ only guide on eating and drinking, as well as on Sabbath, new moon, and festival observances. They were not to let the false teachers (or anyone else) judge them with regard to these matters, which are only a shadow of the good things coming in the future (see also Heb. 9:11, 10:1).
This grant of power to the Church is not unique in the writings of Paul. While he clearly condemns Christians who judge one another in questionable matters (Rom. 14), Paul gave the Corinthian Church the power to judge and expel those brethren who were openly sinning (I Cor. 5, 6). When combined with the earlier admonitions to hold fast to the teachings they had received previously (Col. 1:23; 2:6, 7), verses 16 and 17 clearly show that Paul expected the Colossian Church as a whole to enforce the original true teachings brought to them by Epaphroditus (2:25). Evidently those true teachings included the observance of the weekly and annual Sabbaths, new moons, and annual festivals.
Paul says the annual Holy Days and the Sabbath are currently shadows of things to come. Paul does not say that they were shadows that were fulfilled at the coming of Christ. From this we know that the events they foreshadow have not been completed yet; therefore, the shadows still have relevance. Instead of doing away with God’s Sabbath and the Holy Days, this passage of Scripture, when understood correctly, affirms them and shows that the Colossian Church was actually keeping them.
It is not the LAW that Paul is focusing on here in Colossians, it is the FORGIVENESS of God and the completeness in Christ. We can today like the Colossian Christians find in the holy days of which the Sabbath is a part, a continuing relevancy and meaning as we study and celebrate them in the body of Christ. – Quoted from: “The Law In Colossians.” Text of Address by Sidney L. Davis, Jr, “Proclaiming The Sabbath More Fully.” Sabbath Conference – Pentecost May 31, 1998; Lake Region Conference of Seventh-day Adventist Campground. Camp Wagner, Cassopolis, Michigan.
From the foregoing, it should be clear to the reader that Paul was not teaching that the Festival (“ceremonial”) Sabbaths were nailed to the cross, but that they were “shadow of things to come.” Col. 2: 17. Note he did not say they are shadow of things that are past, but of “things to come,” which shows their continuance and relevance in the Gospel Dispensation.
In summary therefore, the seal of God, when rightly understood, includes all the Sabbaths of Yahveh, not excluding the so called “ceremonial Sabbaths.” During the crisis of the Image Beast System, the true people of Yahveh will be seen Keeping the commands of God and having the faith of Yahshua. Rev. 14: 12. To proclaim the Sabbath more fully therefore, means to proclaim all the Sabbaths of Yahveh: weekly, monthly and annually (including the sacred Festivals of Leviticus 23), not just the seventh-day as is currently understood and taught by most SDA’s. It is interesting that as SDA’s we keep the seventh day Sabbath from sunset to sunset (evening to evening) in harmony with the directive given in Leviticus 23:32, concerning the Festival Sabbaths, yet we expunge as “legalism,” the relevance of those very Sabbaths from which we learn so much.
David had in mind the entire torah when he declared: “The law of the LORD is perfect converting the soul; the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD id clean, enduring for ever: the judgments of the LORD are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.” Ps. 19: 7-10. Dear friend, may you find great joy by living in harmony with the precepts of the entire torah.
“Those who are truly Christ’s will not bring oppression in the home or in the church. Parents who are following the LORD will diligently teach their children the statutes and commandments of GOD; but they will not do it in such a way that the service of GOD will become repulsive to their children. Where parents love GOD with all their hearts, the truth as it is in Jesus will be practiced and taught in the home.” Review and Herald, June 12, 1894.
“In consequence of continual transgression, the moral law was repeated in awful grandeur from Siani. Christ gave to Moses religious precepts which were to govern the every-day life. These statutes were explicitly given to guard the ten commandments. They were not shadowy types to pass away with the death of Christ. They were to be binding upon man in every age as long as time should last. These commands were enforced by the power of the moral law, and they clearly and definitely explained that law.” Review and Herald, May 6, 1875, paragraph-10.
What is the Seal of God in Rev. 7, with which the 144,000 are sealed?
It is at this juncture that we should ask the question: What is the seal of the 144,000? “And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea.” Rev. 7:2. Seventh-day Adventists generally interprets this expression, “the seal of the living God,” to mean the seventh day Sabbath alone. As we have seen earlier, the seal encompasses more than just the seventh day Sabbath. The prophetess to the remnant declares: “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation.” Testimonies to Ministers, p. 445. In the entire book of Ezekiel, there is only one chapter that deals with a sealing in like manner as in Revelation. This leads us to Ezekiel chapter 9.
“And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark (seal) upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.” Ezek. 9:4.
The fact that only those not participating in the “abominations” in the Church of Yahveh are the ones who will receive the seal (mark), is clear evidence that the “abominations” are in contradistinction to the statutes of Yahveh. The question therefore, is clear: What are the “abominations” for which the sealed ones were “sighing and crying?” In chapter eight we are given an overview of some of the abominations:
“The seat of the image of jealousy, which provoketh to jealousy.” Verses 3, 5.
This abomination evidently has reference to idolatry in the Israel of these last days. This fact is attested to by Isaiah, the Gospel Prophet, when he declared: “Turn ye unto Him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.” Isa. 31: 6-7.
“So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.” Verses 10, 11.
Here we are dealing with witchcraft. What is lamentable though is that ” seventy men of the ancients of the house of Israel” were engaged in this evil practice. The number seventy, means church government, or Sanhedrin, which is the leadership of the organization, the General Conference, if you will.
“Then he brought me to the door of the gate of the LORD’s house which was toward the north; and, behold, there sat women weeping for Tammuz.” Verse 14.
This weeping for Tammuz has direct reference to Christmas and Easter worship. These two festivals rival the Feasts of Passover and Unleavened Bread, as well as the Feast of Tabernacles.
“And he brought me into the inner court of the LORD’s house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” Verses 16, 17.
Sun worship or Sunday sacredness, is also shown to be a part of the system of theology that will soon sweep across, if not already so, the leadership and congregation of the Seventh-day Adventist Church. This festival is most commonly known and regarded as a direct rival to the seventh-day Sabbath.
Since Idolatry, Easter, Christmas and Sunday worship have all been identified as “abominations,” it is clear that the Festivals of Yahveh which stand in marked opposition to these heathen customs, will be kept by the 144,000, those especially designated as having the “seal of the Living GOD” in their foreheads, while the Christian world declares the Law (torah) of GOD null and void. Thus, “Here are they that keep the commandments of GOD and the faith of Jesus.” Rev. 14: 12.
As a parting comment: The passage in Isaiah 66: 22-23 mentions “new moon” and “Sabbath.” What most Seventh-day Adventists do when they read the passage is to emphasize the word “Sabbath” without regard for the “new moon” festivals. When rightly understood, the passage is teaching the continuance of all the sacred festivals of Yahveh (not just the seventh-day Sabbath), in the “new heavens and the new earth.”
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