Colossians 2:16

¹⁶ Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day--

Those who would have us convinced of the archaic character of Sabbath-keeping interpret this passage to say that Sabbath is not important. This is a classic case of using part of what is said as a "proof text" to say something the author did not intend. But so many scholars take this position that we have to examine Paul's teaching here in detail. In order to do this, we must examine the entire chapter.

¹ For I want you to know how great a struggle I have on your behalf, and for those who are at Laodicea, and for all those who have not personally seen my face,
² that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself,
³ in whom are hidden all the treasures of wisdom and knowledge.

Paul begins with a general statement of his concerns for the church at Colossae, emphasizing that he wants them to come to a "true knowledge of God's mystery, that is, Christ Himself". This is the crux of the matter. The church was becoming infested with pagan teachings. This syncretism (blending of Christian and non-Christian beliefs) was polluting the pure gospel of Jesus Christ, taking people away from a trust in the cleansing blood of Jesus sanctifying the sinner by faith, and substituting a doctrine of salvation by works. This directly confronts the core of paganism by showing the true source of knowledge. Paganism comes from the speculations of men, while Christianity is the truth revealed by God himself. Paul confirms this with verse 4.

⁴ I say this in order that no one may delude you with persuasive argument.

Archeology has given us a fair understanding of the heresy Paul was confronting. There was a Gentile paganism which was involved in the worship of astrological deities and a Jewish paganism which worshipped various angels who were regarded as being particularly powerful. These "deities" were generally malevolent. One might appease them by various ascetic practices such as fastings, celibacy, and so on. It was also possible to invoke these angels to act against one's enemies by use of the appropriate curses. Many lead tablets detailing these curses have been found in Colossae.

After declaring anything other than God's revealed truth to be wrong, he praises faith in Christ.

⁵ For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ.
⁶ As you therefore have received Christ Jesus the Lord, so walk in Him,
⁷ having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.

Having completed his introduction, Paul begins the next paragraph by repeating his main point. We should note that the English translation "elementary principles," while linguistically correct, misses an important point. This phrase translates "stoicheia" according to its modern equivalence. It literally means "to march in a line." There were seven "planets" known in the heavens in Paul's day. Each of these was revered as a god. Because of the hierarchical organization these gods were placed in, they were described as stoicheia, or "marching in a line." Thus, Paul is making a direct reference to the planetary gods.

⁸ See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles (i.e. planetary gods) of the world, rather than according to Christ.

This admonition is nearly a quote of Jesus' statement to avoid the excesses of the rabbinical religious rules in Mark 7.

⁶ And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written, 'This people honors Me with their lips, But their heart is far away from Me.
⁷ 'But in vain do they worship Me, Teaching as doctrines the precepts of men.'
⁸ "Neglecting the commandment of God, you hold to the tradition of men."
⁹ He was also saying to them, "You nicely set aside the commandment of God in order to keep your tradition.

In both cases, the people were trying to get to heaven (or paradise) on the strength of their works. The Jews observed the thousands of pharisaic rules, while the pagans followed the asceticism and curse protocols of their gods. The core of the gospel is that we are saved by faith, not works. Romans 1:17.

¹⁷ For in it the righteousness of God is revealed from faith to faith; as it is written, "But the righteous man shall live by faith."

After making it clear that Christ is the center of truth, Paul begins a sermon on the gospel ministry of Christ. It is phrased in language directed at the heresy at hand.

⁹ For in Him all the fulness of Deity dwells in bodily form,
¹⁰ and in Him you have been made complete, and He is the head over all rule and authority;

Trinitarians commonly apply verse 9 to correctly declare that Jesus is God in human form, but Paul's intent is more focused. Since Jesus has the "fulness" of deity, he has all of the divine authority and prerogatives asserted for the planetary deities and the angels. There is no need for any reference to any other allegedly divine agent since he is the highest of all (see Php 2:9-11). In Jesus, the believer has complete victory.

¹¹ and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ;
¹² having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.
¹³ And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,
¹⁴ having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross.
¹⁵ When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.

Paul makes it clear that Jesus is the source of our salvation, having "nailed ... to the cross " "the certificate of debt consisting of decrees against us and which was hostile to us". Here Paul uses the Greek expression chierographon dogma. This is a secular legal term which describes the "guilty" verdict which is presented in the middle of a court. Jesus has "taken it out of the middle." (literal translation) Paul is boldly stating that our guilty verdict has been taken by Christ with him to the cross. This argument is parallel to another of Paul's.

⁴ Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.
⁵ For if we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection,
⁶ knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin;
⁷ for he who has died is freed from sin.
⁸ Now if we have died with Christ, we believe that we shall also live with Him,
⁹ knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him.
¹⁰ For the death that He died, He died to sin, once for all; but the life that He lives, He lives to God.
¹¹ Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. Rom 6:4-11

Here Paul is describing that we have been "buried with Him" and "died with Christ" as metaphors for our death sentence being executed in Christ. Christ died as our penal substitute. We have sinned and are properly sentenced to die. But Jesus stands in our place, taking the penalty of the court on himself so that we may live. The variant of this argument which Paul makes in Colossians tells how Jesus took the condemnation which our transgressions of the law write against us and "nailed it to the cross", substituting his blood for ours to satisfy the law. Verse 15 could be rewritten (without harm to the Greek):

¹⁵ When He had incapacitated the rulers and authorities, He boldly made a public show of them, having triumphed over them through the Cross.

What a picture! Our Savior, having totally destroyed the pretenses of both earthly and heavenly rulers and authorities through his teaching, submitted fully to them in taking our place on the Cross, creating the ultimate victory for us over sin. THIS IS THE GOSPEL. Jesus' sacrifice buys our pardon. Nothing we can do can earn it.

¹⁶ Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day--

Look at the list of things in verse 16. Food, drink, festivals, new moons, and Sabbath days were all specifically prescribed in their manner of observance by the pagans. These ascetic rules were brought by converted pagans into Christianity. They repeated the error of the rabbis, and substituted salvation by works for the gospel of salvation by faith. Paul does not once argue for or against any Biblical prescription on food or holy days. His point is fully made in verse 8 with his condemnation of "tradition of men".

It should be carefully noted that Paul is not talking about Biblical laws. The Greek word "nomos" (law) does not appear anywhere in the letter to the Colossians. Also, while specific concerns existed in the Mosaic law regarding "food, ... festivals, ... and Sabbath days", nowhere in the Mosaic law is there any prescription regarding "drink" or "new moons." This list cannot be referring to the law. It must be referring to the pagan prescriptions.

Anti-Sabbatarians claim that this text eliminates Sabbath-keeping. But, if this text were to eliminate Sabbath-keeping, it would also eliminate eating and drinking. Somehow that doesn't make a lot of sense. Since we cannot be looking at eliminating eating and drinking, we must be looking at rules regulating the manner of eating and drinking. This must also be the case with the Sabbath.

The phrase "let no one act as your judge" refers to accepting the judicial pronouncements of other men. It says nothing about God's rules, since God's rules are not being discussed! Since that the focus is not on whether to observe Sabbath, but rather on the manner of Sabbath-keeping, and Paul is condemning the pagan prescriptions, it appears that Paul's statement could properly be paraphrased:

"don't accept anyone's judgment against your way of keeping the Sabbath because you don't follow all of their rules".

Paul is not saying that no one is to form a personal conclusion that you are incorrect and that they should not attempt to persuade you differently. The fact that he condemns certain actions in this passage makes this very clear. Other times Paul shows that we ought to try to convince others of their errors. While several texts come to mind, Titus 1:7-9 will suffice.

⁷ For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain,
⁸ but hospitable, loving what is good, sensible, just, devout, self-controlled,
⁹ holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict.

This can be further clarified by looking at the original Greek. The verb translated "judge" is krineto. It can have multiple meanings, depending on its context and "mood". In this usage, its mood is "imperative", and is illustrated by Logos' Tense/Voice/Mood as follows:

"The imperative mood corresponds to the English imperative, and expresses a command to the hearer to perform a certain action by the order and authority of the one commanding. Thus, Jesus' phrase, "Repent ye, and believe the gospel" (Mk.1:15) is not at all an "invitation," but AN ABSOLUTE COMMAND REQUIRING FULL OBEDIENCE ON THE PART OF ALL HEARERS." (emphasis added)

This makes it clear that the proper definition in this text is:

"to rule, govern: to preside over with the power of giving judicial decisions, because it was the prerogative of kings and rulers to pass judgment"

Paul's clear statement, taken directly from his own pen, is even stronger than the paraphrasing we saw above. It might be better to paraphrase it as:

"do not let any man impose absolute laws on you which you are obligated to obey with regard to . Sabbath days."

As I write this I find I have to stop in amazement. How can anyone think that Paul is excusing us from the obligation to keep the Sabbath holy? The original Greek simply does not allow that sort of interpretation! Paul is attacking perversions of the Sabbath, not Sabbath observance. Paul continues by saying that each item in the list is a "shadow of what is to come", and that "substance belongs to Christ". We must be very careful to see Paul's point. Their perversions of God's truth are not to be allowed. Only the pure gospel is to be allowed. These other rules imported from the invented beliefs of man must not be allowed to taint the pure received truth of the cross.

¹⁷ things which are a mere shadow of what is to come; but the substance belongs to Christ.

Here Paul tells us that this list of food, drink, and special days (the "things") are shadows, where the reality belongs to Christ. The use of the term "shadow" leads us into thoughts of type and antitype, such as the tabernacle in the wilderness which was an "example and shadow" of the one in heaven (Heb 8:5 KJV). But this would be an error. While the term "shadow" is often used in typology, this cannot be Paul's intent here. The Mosaic festivals were types which were fulfilled in the antitype of Jesus, but food and drink were not types of any future antitype. Nor were new moons. But if we look at our existence here, we will readily recognize that it is but a pale shadow of the glories prepared for us (1 Cor 2:9 cf. Isa 64:4, 1 Cor 13:9-12). Paul is using the term shadow in a general sense to point forward to the reality of eternity.

¹⁸ Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind,
¹⁹ and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.

We have already noted the "self-abasement" in the ascetic pagan prescriptions. Paul also condemns "the worship of angels" by the pagan Jews. But the most direct condemnation is that of "taking his stand on visions he has seen, inflated without cause by his fleshly mind". This is a direct reference to gnosis, or the "formation in knowledge" which the Gnostics claimed. This pagan sect was coming into prominence, and relied on the idea of secret knowledge which they thought only they had. They believed that the flesh was evil and the spirit good. By saying that the false teachings were the result of a "fleshly" mind, he said that the gnosis was evil. Paul clearly states that they are false teachers, and that we should "hold... fast" to Jesus.

²⁰ If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as,
²¹ "Do not handle, do not taste, do not touch!"
²² which all refer to things destined to perish with the using-- in accordance with the commandments and teachings of men?

Paul now revisits verse 8 and "the elementary principles of the world" (the planetary deities), then clarifies what he said in verse 16 with "why... do you submit yourself to decrees". This is the rule-making he wants us to avoid accepting. Verse 21 specifies that the ascetic pagan prescriptions are rules we must avoid. Verse 23 revisits verse 8 again.

²³ These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.

Paul can't be any more clear. Those who try to use Colossians 2:16 as an excuse to stop keeping the Sabbath have made the classic proof-text error. They use English translations which leaves out the content and impact of the original Greek, then ignore the context. They are then able to choose a few words to support a position contrary to the original Word.

Galatians 4:10-11.

¹⁰ You observe days and months and seasons and years.
¹¹ I fear for you, that perhaps I have labored over you in vain.

It certainly appears that "days" could mean Sabbaths, and that observing them is not good. But once again, "proof-text-itis" gets us in trouble. We have to look at ALL of what Paul is saying. Starting with verse 8:

⁸ However at that time, when you did not know God, you were slaves to those which by nature are no gods.
⁹ But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again?

Paul begins by looking at the state of the believers in Galatia before they heard the message. They were pagans, and observed pagan holidays. They believed that the earth and its people were under the control of a pantheon of gods, each with its own holy days, celestial bodies, and prescribed behaviors. Paul refers to them as "those which by nature are no gods". He then questions why they would "turn back" to those observances. Paul uses the same references to "worthless elemental things" (the planetary deities) which we saw in Colossians 2.

The summary list in verse 10, "days and months and seasons and years", is the same formulaic list seen many places in scripture. Col 2:16 has it in annual/monthly/weekly order while Gal 4:10 puts it in weekly/monthly/seasonal/annual order. The Jewish holy days appeared on first glance to loosely match the pagan categories. So when pagans converted to Christianity, they saw Christian Jews observing holy days that looked a lot like what they had been doing before. It is easy to see how they might "turn back" to their prior worship. By conditioning their faith on such things as observance of days and seasons, the Galatians were making salvation dependent on human achievement. Once again, the heresy has an element of syncretistic salvation by works as well as a failure to break away from their old pagan practices.

Just as in Col 2:16, Paul makes no reference to the Mosaic law or its observances. The Torah details all of the festivals and special observances, and not once does it indicate any special status for the new moon ("months"). That observance was related to the pagan moon god. The only use made of the new moon by the Jews was to mark the months to keep the dates of festivals correct. The inclusion of "months" in this list of observances clearly identifies it as a pagan list. Therefore, no Jewish or Christian observance is even being discussed. The Sabbath does not appear. Because it is not in view, it is not legitimate to draw any inference about its continuing (in)validity from this passage.

Romans 14:5-6.

⁵ One man regards one day above another, another regards every day alike. Let each man be fully convinced in his own mind.
⁶ He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.

For this to apply to Sabbath is a bit of a stretch, but it is possible to see how a very liberal interpreter would say that Sabbath has been made optional by Paul in this text. Once again, let us look at the entire discussion, beginning with verse 1.

¹ Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.

Paul sets the stage by cautioning believers not to be hard on the newcomer to the faith. As in the other two settings, these converts would have come out of paganism with its pantheon of gods, astral influences, dietary rules, and celebrations.

² One man has faith that he may eat all things, but he who is weak eats vegetables only.
³ Let not him who eats regard with contempt him who does not eat, and let not him who does not eat judge him who eats, for God has accepted him.

Paul uses a dietary allegory to show the progression from beginning, childlike, faith to a more mature understanding. The Mosaic law did not have any rules on vegetarianism, so we cannot be looking at the Mosaic law; but certain pagan and Gnostic sects did. This asceticism was not to be a matter of condemnation by the more established members against the newer brethren. We are all God's children.

⁴ Who are you to judge the servant of another? To his own master he stands or falls; and stand he will, for the Lord is able to make him stand.

We are all servants of God. Therefore, to each of us, each other person is the "servant of another", and we are not his judge. Paul finishes this sentence with a summary of the Gospel: "the Lord is able to make him stand". Without Jesus' blood, none of us can stand in the judgment. With it, none of us will fall.

⁵ One man regards one day above another, another regards every day alike. Let each man be fully convinced in his own mind.
⁶ He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.
⁷ For not one of us lives for himself, and not one dies for himself;
⁸ for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's.

Paul is stating the we should act according to our convictions and respect the convictions of others. As long as each one is "convinced in his own mind", his conscience will be his best guide. 1 Samuel 16:7

⁷ But the LORD said to Samuel, "Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart."

Continuing with verse 10.

¹⁰ But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we shall all stand before the judgment seat of God.
¹¹ For it is written, "As I live, says the Lord, every knee shall bow to Me, And every tongue shall give praise to God."
¹² So then each one of us shall give account of himself to God.

The issue will not be judged by men, looking at man's standards, but by God.

¹³ Therefore let us not judge one another anymore, but rather determine this-- not to put an obstacle or a stumbling block in a brother's way.

Paul comes to the heart of the matter. The imported pagan and Gnostic restrictions are putting impediments in the way of new believers. All Christians are to get out of the business of requiring useless restrictions and stick to the Gospel of righteousness by faith.

¹⁴ I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.
¹⁵ For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died.
¹⁶ Therefore do not let what is for you a good thing be spoken of as evil;
¹⁷ for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
¹⁸ For he who in this way serves Christ is acceptable to God and approved by men.

Paul makes it very clear that he is addressing the issue of ascetic pagan prescriptions. The believers were trying to impose imported restrictions on new believers. In this setting, apparently the primary problem was dietary. We are to love our brothers, not enslave them with laws which do nothing to bring them to Christ.

¹⁹ So then let us pursue the things which make for peace and the building up of one another.
²⁰ Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense.
²¹ It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles.
²² The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves.
²³ But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin.

Paul continues the sermon by calling for peace and harmony. He moves into his favorite theme in verse 23: salvation by faith. Then in chapter 15 he calls for us to not simply avoid becoming a hindrance to our brothers, but to actively seek to help them.

¹ Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves.
² Let each of us please his neighbor for his good, to his edification.
³ For even Christ did not please Himself; but as it is written, "The reproaches of those who reproached Thee fell upon Me."

Summary:

The three passages used by Sunday keepers to excuse ignoring Sabbath fail to do so under careful examination. They all show the same theme. A group of converts from pagans imported its own view of salvation by works into the gospel message. It corrupted the commandment-keeping of the believers with legalism. Paul had to correct the heresy with the pure gospel of salvation by grace through the blood of Jesus Christ.

While superficially it is possible to read these texts out of context to find a disregard for the Sabbath hidden in them, this does violence to the consistently repeated themes of Paul's teaching and life. We should be careful to read all of the message, not select out the few words which can be twisted to mean what we want them to mean. The scriptures are God's word, not man's. Any time a passage is alleged to contain any particular doctrine, it is essential that we read the entire section, not just a single verse, which may not even be an entire sentence. If such a snippet of the Bible is taken by itself, it is entirely possible to make it say something which it was never intended to say.

God's law is a law of love. It contains great benefits for the commandment-keeper. Yet it is not a pathway to salvation. The fact that we have all sinned condemns us to death. So, no matter how much we may try, we will always require the blood of Jesus to make up for our failings. Only through faith in Jesus will we be able to claim the benefits of the cross, where Jesus annulled our death sentence by taking it on himself.

If life is not viewed through the lens of God's law and gospel, there will be seen no consequences for transgression. There will also be no relief from those consequences through the righteousness of Christ. As a result, life, with its capricious circumstances, will seem senseless and unfair, sure to leave us resentful, bitter, confused, and unsustained in time of personal crisis.