Col. 2:16 and the Sabbath Question

Introduction

Ask any biblically informed Christian whether the Fourth Commandment (Ex. 20:8ff; Deut. 5:12ff) is binding on New Covenant believers and you will end up discussing Col. 2:16-17. There we read, "Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ" (ESV).

What does Col. 2:16-17 say about the Sabbath and the New Covenant believer?

Introducing the Argument of Col. 2:16-17

In Colossians 2, Paul is strengthening the church to stand against the errors they face. He encourages them to look to Christ for their spiritual growth and not be taken in by human philosophies and precepts that involve mere outward restrictions and external observances. He exhorts the Colossians not to allow themselves to be judged based upon what they eat or drink, "or with regard to a festival or a new moon or a Sabbath" (v. 16, ESV). What does Paul mean to include in this list? Is he making any claims about whether the Sabbath of the Fourth Commandment endures into the New Testament era?

To answer those questions, we will first consider a translation issue in the Greek text and then look at several Old Testament passages that use similar language, seeking to understand the usage and meaning in those passages. Then we will return to consider Col. 2:16-17 in light of what we have found.

A Translation Issue

A glance at different English translations of our passage shows some variety. The final word in v. 16 is sometimes translated as a singular "Sabbath" (ESV, RSV) or "Sabbath day" (NASB, NIV), while others render it with a plural "Sabbath days" (KJV, NET).

How does the Greek text read? The Nestle-Aland 28th Edition of the Greek New Testament does not show any textual discrepancy worthy of note in the manuscripts. By all accounts, the Greek behind the English word "Sabbath" is in the plural ("Sabbaths," Gk. σαββάτων). Commentators give good reasons why the Greek plural should be rendered as a singular in the English, but for our purposes, it is enough to notice that the underlying Greek word is plural. Knowing that will help us locate Old Testament passages in the Greek Septuagint to see how the phrase is used.

Old Testament Examples

The first question to ask is why the term "Sabbath" would be plural. Were there more Sabbaths than just the weekly, seventh-day Sabbath? A brief look at Lev. 23 helps us answer that question. In verse 27 of that chapter, we read that the Day of Atonement was to occur on the tenth day of the seventh month. By that schedule, the Day of Atonement could fall on any day of the week, depending upon how the monthly calendar fell that year. What is most important for us to note in this discussion is that the Day of Atonement is twice referred to as a "Sabbath" (v. 32). Clearly there was more than one type of Sabbath: the seventh-day Sabbath and at least the Day of Atonement, which could fall on any day of the week.

Having established this fact, we next ask whether there are passages in the Old Testament where the key words of Paul's Colossians 2 statement ("festival," "new moon," and "Sabbaths") are found together. The results of that search are enlightening.

In 2 Chr. 2:4, Solomon is making preparations to build the temple. "Behold, I am about to build a house for the name of the LORD my God and dedicate it to him for the burning of incense of sweet spices before him, and for the regular arrangement of the showbread, and for burnt offerings morning and evening, on the Sabbaths and the new moons and the appointed feasts of the LORD our God, as ordained forever for Israel." The temple was being built to perform various offerings and observances of the ceremonial law.

In connection with that ceremonial service, 1 Chr. 23:29-31 tells us that certain Levites were given the duty to stand and assist "whenever burnt offerings were offered to the LORD on Sabbaths, new moons, and feast days [or festivals], according to the number required of them, regularly before the LORD" (v. 31). These Levites' ministry was focused on aspects of the ceremonial law regarding food offerings, sacrifices, and designated times of worship. Likewise, 2 Chr. 8:12-13 records that those offerings were to be made "according to the commandment of Moses for the Sabbaths, the new moons, and the three annual feasts -- the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Booths."

Centuries later, after returning from exile, the returnees recognize (Neh. 10:33) their obligation to pay the temple tax, which provides "for the showbread, the regular grain offering, the regular burnt offering, the Sabbaths, the new moons, the appointed feasts, the holy things, and the sin offerings to make atonement for Israel, and for all the work of the house of our God."

Though such passages could be multiplied, one other significant passage we should consider is Isa. 1:13-14. There God rebukes Israel for their willingness to live morally sinful lives while thinking their ceremonial observance will be enough to please God. In anger, he tells them, "Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations-- I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them." Their lives are openly sinful, yet they seek to appease the Lord by their ceremonial observance of "new moons" and "Sabbath" (Greek, pl.) and "feasts."

Observations on Old Testament Usage

The first observation from our brief study is that the words "new moon," "festival," and "Sabbath(s)" occur frequently in the Septuagint. Our interpretation of Paul's usage in Col. 2:16-17 must take into account that Old Testament usage.

The second observation is that when these words occur together they refer to ceremonial aspects of the Mosaic Law, particularly those connected with temple worship and sacrifices. All of which, as Isa. 1:13-14 makes very clear, are outward actions that can be performed without either affecting or reflecting the heart of the worshipper.

Revisiting Col. 2:16-17

The Colossians need to be wary of the empty human philosophies and traditions that false teachers would have them follow. Instead, they should hold to Christ (8), since in him all the spiritual fullness and authority of deity is at work in them (9-10). Profound spiritual benefits are theirs due to Christ's death, burial, and resurrection in that their flesh has been put away, not by an outward circumcision of the flesh, but by a circumcision of the heart. They have received new spiritual life (11-12)! God has made them alive together with Christ and has forgiven their trespasses (13-14). Christ has gained the victory for them over demonic rulers and authorities (15).

This brings us to our passage. Verse 16 draws an inference and application from the truths of the preceding verses. Since the Colossians have received spiritual victory and life, accomplished for them in the spiritual realm by the life, death, and resurrection of Christ, they should not submit themselves to mere external methods and restrictions as if those could produce spiritual results. "Food and drink" do not produce spiritual life and victory. Neither will observance of any "festival or a new moon or a Sabbath."

Paul makes clear in verse 17 that those rituals of the Old Testament ceremonial law had no power in themselves. Their only power lay in pointing forward to Christ. They are merely "a shadow of the things to come, but the substance belongs to Christ." Since they have the reality, the "substance" of true spiritual power and life in Christ, they should not revert to outward, ineffectual, impotent rituals. Christ has won the victory and has the power, so they should look to him alone.

Verse 18 extends Paul's application beyond just the Mosaic ceremonial law to include other ritualistic means of spiritual growth. They shouldn't give in to asceticism, or angel-worship, or any other vain human precepts. Rather, they should hold fast to Christ, who is the only one who can give true growth (19). In Christ, Christians have died to elemental spirits of the world, so they should stop submitting to useless human regulations (20-22) which might appear helpful but are spiritually powerless (23).

Conclusion

Colossians 2:16-17 has very little to say about the Sabbath and the New Covenant believer. Paul's argument addresses another topic. Using stock Old Testament language that consistently refers to the rituals, sacrifices, and festivals connected with the ceremonial aspects of the Mosaic Law, Paul addresses the issue of external ritual as a means of spiritual growth. Those ceremonial aspects of the law had been given to foreshadow Christ. Since we now have Christ himself, we should not submit ourselves to things that amount to merely shadows. The New Covenant believer is no longer subject to the Old Testament ceremonial law.

The false teachers who were endangering the Colossian church, however, were apparently urging believers not only to look to the Mosaic Law, but also to other manmade regulations such as "Do not handle, do not taste, do not touch" (Col. 2:21). If the Old Testament ceremonial law is powerless to produce spiritual life and growth, how much more useless are ceremonies, rituals, and restrictions concocted by man?

Instead, look to Christ! He is the one in whom "the fullness of deity dwells bodily" (Col. 2:9), who has obtained victory over sin, and has given us spiritual life and freedom through faith. Spiritual life and maturity are to be found, not by looking to a calendar of religious ritual, but by holding to Christ our Head, "from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God" (Col. 2:19).

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Brennen Behimer (BA, Moody Bible Institute; MA, Wheaton College) is a pastor at Parkside Bible Fellowship in Fallon, NV. He is husband to Stephanie and father of six.

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