Colossians 2:16-17
At this point, we arrive at the following statement in Paul's letter:
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 (16-17).
These verses are commonly cited to show that believers in Christ are not obligated to follow the dietary laws and holy days detailed in the Torah. Under this interpretation, the false teachers are judging the Colossians for failing to follow these parts of the law. Paul, therefore encourages the Colossians, saying they should not let the false teachers pass judgment on them for not following these commandments. The reason? Because these laws have been fulfilled in Christ and are no longer needed. Let's examine the passage in context to see if this is a valid interpretation.
What do we know from the text itself? Clearly, there were those among the Colossians who were passing judgment on the Colossian believers, and this judgment had something to do with food, drink, and holy days. Were the false teachers judging the Colossians for keeping the Old Testament dietary laws and holy days? For not keeping these laws? For keeping them in a certain manner, or not keeping them in a certain manner? These are crucial questions.
To begin, we will examine the Greek to gain insight into the text commonly translated “in questions of food and drink.” The Greek phrase is ἐν βρωσει και ἐν ποσει (en brōsei kai en posei). Brosis (the dictionary form of brosei) means the act of partaking of a food, or eating (BDAG, 184). Likewise, posis (posei) means the act of drinking (BDAG, 855). So we are talking about the acts of eating and drinking here, as opposed to specific foods and drinks.
What do we know from the text itself? Clearly, there were those among the Colossians who were passing judgment on the Colossian believers, and this judgment had something to do with food, drink, and holy days. Were the false teachers judging the Colossians for keeping the Old Testament dietary laws and holy days? For not keeping these laws? For keeping them in a certain manner, or not keeping them in a certain manner? These are crucial questions.
To begin, we will examine the Greek to gain insight into the text commonly translated “in questions of food and drink.” The Greek phrase is ἐν βρωσει και ἐν ποσει (en brōsei kai en posei). Brosis (the dictionary form of brosei) means the act of partaking of a food, or eating (BDAG, 184). Likewise, posis (posei) means the act of drinking (BDAG, 855). So we are talking about the acts of eating and drinking here, as opposed to specific foods and drinks.
The terms 'brosis' and 'posis' describe not (as often inexactly translated) 'food–broma' and 'poma' but the act of 'eating and drinking.' Therefore it is not a question, as R.C. H. Lenski points out, 'about proper and improper food and drink, some being clean, others unclean, but rules about when to eat and to drink and to fast.' Such dietary restrictions can hardly be traced back to the Levitical law since this does not contemplate an ascetic program but only distinguishes between clean and unclean food. Moreover, the Mosaic law is silent on the subject of drink, except in the case of the Nazarites and Rechabites, who abstained from intoxicants on account of a special vow (Bacchiocchi, 334, emphasis ours).
Contextually, this fits perfectly within Paul's argument. The false teachers were not judging the Colossians for what they were eating (clean versus unclean food) but rather for not following the man-made rules about how and when to eat and not eat.
Similiarly, O'Brien notes,
Similiarly, O'Brien notes,
Paul is probably not referring directly to the OT food laws since the Torah contained no prohibitions respecting drinks, except in a few special cases … Rather, these are more stringent regulations of an ascetic nature apparently involving the renunciation of animal flesh and of wine and strong drink, after a Nazirite fashion. They follow from the demand of “severe treatment of the body” (v 23), whereby abstinence from certain food is required (v 21; cf 1 Tim 4:3) (O'Brien, 138, emphasis ours).
Remember that the false teachers were ascetics (2:18, 21-23). They were denying their bodies, not indulging in food and drink. They were requiring fasting, as we will see below, on the Sabbath, new moons, and festival days.
Now, with this in mind, consider that the very next phrase introduces the topic of the biblical holy days (festival, new moon, Sabbath). Again, the traditional interpretation is that the Colossians were being judged by the false teachers because the Colossians were not keeping these days. There are a few major problems with this interpretation.
Recall that Paul says the false teachings are from human tradition, are man-made, and have their origin in the elemental spirits (8, 20-23). As we stressed above, the origin of the biblical holy days is God, not man. It would seem, rather, that the false teachers are imposing their own traditions on to what God has commanded. This is similar to Jesus' criticism of the Pharisees:
Now, with this in mind, consider that the very next phrase introduces the topic of the biblical holy days (festival, new moon, Sabbath). Again, the traditional interpretation is that the Colossians were being judged by the false teachers because the Colossians were not keeping these days. There are a few major problems with this interpretation.
Recall that Paul says the false teachings are from human tradition, are man-made, and have their origin in the elemental spirits (8, 20-23). As we stressed above, the origin of the biblical holy days is God, not man. It would seem, rather, that the false teachers are imposing their own traditions on to what God has commanded. This is similar to Jesus' criticism of the Pharisees:
Then Pharisees and scribes came to Jesus from Jerusalem and said, “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.” He answered them, “And why do you break the commandment of God for the sake of your tradition? For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” he need not honor his father.’ So for the sake of your tradition you have made void the word of God. You hypocrites! Well did Isaiah prophesy of you, when he said: “‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’” (Matthew 15:1–9, emphasis ours).
In this account, the Pharisees asked Jesus why his disciples did not follow the traditions of the elders (note the origin of the traditions). Jesus replied that when the Pharisees keep some of these traditions, they break God's commandments and make his Word void. They act as hypocrites, teaching their man-made rules as if they were from God, and, in certain cases, elevating their own traditions above the Word of God. We know from the context of Colossians that the same thing is happening here. Some men are teaching their own rules and regulations as if they were the very Word of God. They are not teaching that people obey God's laws (like the biblical festivals) but their own laws and rules, modifying what God has said in his Word.
How might the false teachers have been modifying God's instructions for his people? We can gain from the context that it had to do with fasting and other forms of asceticism, as well as worship of angels and an emphasis on receiving visions. What, then, might they have been teaching about the biblical holidays?
Consider that the vast majority of the festivals (with the exception of Yom Kippur) were feast days, not fast days. For example, let's look at what God's Word says about the Feast of Booths, or Tabernacles.
How might the false teachers have been modifying God's instructions for his people? We can gain from the context that it had to do with fasting and other forms of asceticism, as well as worship of angels and an emphasis on receiving visions. What, then, might they have been teaching about the biblical holidays?
Consider that the vast majority of the festivals (with the exception of Yom Kippur) were feast days, not fast days. For example, let's look at what God's Word says about the Feast of Booths, or Tabernacles.
You shall keep the Feast of Booths seven days, when you have gathered in the produce from your threshing floor and your winepress. You shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant, the Levite, the sojourner, the fatherless, and the widow who are within your towns. For seven days you shall keep the feast to the LORD your God at the place that the LORD will choose, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful (Deuteronomy 16:13–15, emphasis ours).
This is not a time of fasting and self-denial. It is the opposite: a time of great rejoicing and feasting, eating and drinking, thanking God for his bountiful provision. The weekly Sabbath is also a time to delight in the Lord and rejoice (Isaiah 58:13-14); we know God does not require fasting on the Sabbath because he provided a double portion of manna on the sixth day so there would be food available on Sabbath (Exodus 16:22-26). The false teachers likely looked down upon the Colossian believers for celebrating with food and drink on these special days instead of practicing the false teachers' own ascetic rules and regulations (the "dogmas" - man-made rules). If Paul is stressing that the Colossians follow what God says and not what man says, then it makes sense that Paul would encourage the Colossians to continue these Biblical holidays according to God's instructions, with feasting and with joy, and not according to man's rules, in fasting and self-denial, in subjugation to the elemental spirits.
O'Brien discusses possible reasons behind fasting in the first-century context:
O'Brien discusses possible reasons behind fasting in the first-century context:
There are various reasons why abstinence from food and drink was practiced in the ancient world: the belief in the transmigration of souls might prevent a person from eating meat. Some practiced asceticism since it was bound up with their views of purity. Others thought that by fasting one served the deity, came closer to him or prepared oneself for receiving a divine revelation, a point that is important in the light of verse 18 (138).
Many of these reasons line up with the text in Colossians two. For example, we know the false teachers practiced asceticism and had a fascination with visions (2:18). Perhaps one reason they fasted was to receive these visions.
Therefore, along with the above scholars, we conclude that in verse 16 Paul is not talking about food laws and what one should or should not eat. Rather, he is talking about the traditions of man (the dogmas from verse 14) that say believers must deny their bodies and fast at certain times in order to properly worship God. The false teachers may have changed God's instructions regarding the holy days from feasting to fasting.
Verse 17 reads as follows:
Therefore, along with the above scholars, we conclude that in verse 16 Paul is not talking about food laws and what one should or should not eat. Rather, he is talking about the traditions of man (the dogmas from verse 14) that say believers must deny their bodies and fast at certain times in order to properly worship God. The false teachers may have changed God's instructions regarding the holy days from feasting to fasting.
Verse 17 reads as follows:
These are a shadow of the things to come, but the substance belongs to Christ.
What does Paul call a shadow? Those things listed in verse 16, most specifically the Biblical holy days. These function as shadows because they reveal to us something about Christ. For example, Passover ultimately depicts the sacrifice of our spotless Lamb, Christ himself (1 Corinthians 5:7-8). Likewise, the weekly Sabbath points to the rest we will enter through Christ (Hebrews 4:8-11).
Before we consider the latter part of this verse, let's note one important thing. Verse 17 says that these biblical holy days ARE a shadow of things to come. The Greek word translated “are” is in the present tense. The holy days still continue to act as shadows of the work of Christ, both of what he has accomplished in his first coming (such as Passover) and what he will accomplish in his second coming (the fall festivals, such as Tabernacles). They are active shadows that point to Christ.
What does Paul mean when he says, "the substance [of the shadows] belongs to Christ"? As the ESV translation implies, Paul argues that the Biblical holy days are a shadow but the reality of this shadow is Christ. In other words, Christ is the fulfillment of these shadows.
Hebrews ten says something similar about the entirety of the Torah:
Before we consider the latter part of this verse, let's note one important thing. Verse 17 says that these biblical holy days ARE a shadow of things to come. The Greek word translated “are” is in the present tense. The holy days still continue to act as shadows of the work of Christ, both of what he has accomplished in his first coming (such as Passover) and what he will accomplish in his second coming (the fall festivals, such as Tabernacles). They are active shadows that point to Christ.
What does Paul mean when he says, "the substance [of the shadows] belongs to Christ"? As the ESV translation implies, Paul argues that the Biblical holy days are a shadow but the reality of this shadow is Christ. In other words, Christ is the fulfillment of these shadows.
Hebrews ten says something similar about the entirety of the Torah:
For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near (Hebrews 10:1, emphasis ours).
The shadow, in and of itself, detached from its body, is empty and meaningless. It is a body which casts a shadow; therefore, without a body, there is no shadow. The writer of Hebrews teaches this concerning the law. If we follow the law but are disconnected from Christ, who fulfills it (i.e. who fills it up with meaning), then we miss the picture that the law portrays. We obey in vain. Paul teaches the same thing to the Colossians. The false teachers were insistent on their way of observing the festivals, yet Paul reminds them that the festivals themselves are shadows. What the Colossians must not lose sight of is Christ.
Just because Christ gives the shadows meaning does not mean that he ends the shadows. Let's consider communion as an example. Communion is a shadow, a symbol, a remembrance of the broken body and spilled blood of our Messiah. We still observe it, even though it is a shadow, because we understand the reality that it depicts. The same is true of the biblical festivals. The fact that the law is a shadow does not mean it is wrong to follow it. We can rejoice in obeying the instructions that paint a picture of the work of Christ. However, we are in danger if we focus on the shadow and miss the reality that gives the shadow meaning, just as we must not take communion in an unworthy manner (1 Corinthians 11:27-29). We must never lose sight of the reality, of Christ himself. Remember that the false teachers had done that very thing: they had lost connection to the Head, which is Christ (verse 19). Instead, they had an incorrect focus on angelic beings and elemental spirits. O'Brien states,
Just because Christ gives the shadows meaning does not mean that he ends the shadows. Let's consider communion as an example. Communion is a shadow, a symbol, a remembrance of the broken body and spilled blood of our Messiah. We still observe it, even though it is a shadow, because we understand the reality that it depicts. The same is true of the biblical festivals. The fact that the law is a shadow does not mean it is wrong to follow it. We can rejoice in obeying the instructions that paint a picture of the work of Christ. However, we are in danger if we focus on the shadow and miss the reality that gives the shadow meaning, just as we must not take communion in an unworthy manner (1 Corinthians 11:27-29). We must never lose sight of the reality, of Christ himself. Remember that the false teachers had done that very thing: they had lost connection to the Head, which is Christ (verse 19). Instead, they had an incorrect focus on angelic beings and elemental spirits. O'Brien states,
At Colossae, however, the sacred days were to be kept for the sake of the “elemental spirits of the universe,” those astral powers who directed the course of the stars and regulated the order of the calendar. So Paul is not condemning the use of sacred days or seasons as such; it is the wrong motive involved when the observance of these days is bound up with the recognition of the elemental spirits (139, emphasis ours).
The false teachers were keeping the festivals with a focus on the elemental spirits. This motive was impacting how they were keeping the festivals, in an ascetic manner, to appease these spirits.
Could it be possible that the false teachers had lost connection with Christ because they modified the shadows with their own traditions? By adding to God's instructions, by creating their own rules and regulations, they changed the instructions that God set forth in his Torah. The Torah points to Christ. If you change it, add to it, or delete it, you lose sight of whom it is about. Remember what Jesus said to the Pharisees in Matthew 15:6: “So for the sake of your tradition you have made void the word of God.” Their traditions had emptied the Torah of meaning. From this, we can learn an important lesson. We must be careful not to add to or delete from the Torah (Deuteronomy 4:2) because if we modify the shadow to accommodate our own traditions, we obscure the substance, we obscure Christ. This is the same thing the Pharisees did. They obscured the Word of God through their traditions to the point where the Word of God, the Christ, the embodiment of the Torah was standing right before them, and they did not see him.
Could it be possible that the false teachers had lost connection with Christ because they modified the shadows with their own traditions? By adding to God's instructions, by creating their own rules and regulations, they changed the instructions that God set forth in his Torah. The Torah points to Christ. If you change it, add to it, or delete it, you lose sight of whom it is about. Remember what Jesus said to the Pharisees in Matthew 15:6: “So for the sake of your tradition you have made void the word of God.” Their traditions had emptied the Torah of meaning. From this, we can learn an important lesson. We must be careful not to add to or delete from the Torah (Deuteronomy 4:2) because if we modify the shadow to accommodate our own traditions, we obscure the substance, we obscure Christ. This is the same thing the Pharisees did. They obscured the Word of God through their traditions to the point where the Word of God, the Christ, the embodiment of the Torah was standing right before them, and they did not see him.
While some argue that Colossians 2:17 teaches against keeping the Sabbath and the festivals, when we examine the verse in context, we see Paul is not teaching freedom from following God's commands. Rather, Paul is stressing that as we celebrate these special days, we must always keep our focus fixed on Christ, who fills them up with meaning, and we must not become enslaved to man's teachings.
Conclusion
Colossians two is widely cited to support the view that Christians are free from following the Torah, specifically the Sabbath, Biblical festivals and food laws. These laws are considered “legal demands” (dogmas) that were nailed to the cross. Therefore, no one can pass judgment on others for their lack of participation in these commands. We have examined this chapter in detail and found little support for this interpretation and application.
Instead, the context of Colossians shows that false teachers have come to the Colossians, stressing certain traditions of men, requiring the Colossian believers to follow these man-made laws. Their origin is not of God, not from the Torah, but rather from the elemental spirits. In other words, these traditions are inspired by demons. Sadly, mankind has been enslaved to these demonic rulers, having voluntarily submitted to their rulership (the cheirographon or I.O.U.). However, when Jesus died on the cross, he nailed the cheirographon to the cross, canceling the record of debt the elemental spirits held over us. This resulted in the disarming of the rulers and authorities, thereby ending their reign and their dominion, including religious traditions that are contrary to scripture.
Because we are free from the rulers and authorities, we no longer have to submit to their dogmas. The false teachers cannot pass judgment on us for not submitting to their rules regarding the manner in which we keep God's appointments with us (the biblical festivals), nor our feasting and drinking. Instead of submitting to ascetic rules from man, we choose to listen to the Creator's voice, the Word of God, including his Torah.
Man's traditions often come from demonic sources, and these traditions are an attempt to please God through our works or what we think is right. They, therefore, become our gods. What traditions of man do we embrace? What traditions of man do we insist others follow in order to be in right standing with God?
In Colossians two, Paul warns against listening to the voice of man concerning eating and drinking and the festival days. Instead of listening to what man says (and to what the elemental spirits teach), let's listen to the Word of God. What does God say about eating and drinking? What does he say about his festival days, which have past, present and future significance in God's plan of redemption? May we simply follow his instructions and not man's.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
Bacchiocchi, S. (1977). From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity. Rome, Italy: Pontifical Gregorian University.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rded. (BDAG). Chicago, IL: University of Chicago Press.
Dennis, L.T. and Grudem, W., eds. (2008). The ESV Study Bible (Accordance electronic ed.) Wheaton, IL: Crossway Bibles.
Dunn, J.D.G. (1996). The New International Greek Testament Commentary: The Epistles to the Colossians and to Philemon. Grand Rapids, MI: Eerdmans.
Esser, H.-H. (1986). “Law, Custom, Elements,” New International Dictionary of New Testament Theology, Vol. 2 (ed. C. Brown). Grand Rapids, MI: Zondervan.
Laansma, J. (2000). "Mysticism," Dictionary of New Testament Background (ed. C.A. Evans and S.E. Porter). Downer's Grove, IL: InterVarsity Press.
O'Brien, P.T. (1982). Word Biblical Commentary: Colossians, Philemon (Vol. 44). Nashville, TN: Thomas Nelson.
Colossians 2:13-15
Conclusion
Colossians two is widely cited to support the view that Christians are free from following the Torah, specifically the Sabbath, Biblical festivals and food laws. These laws are considered “legal demands” (dogmas) that were nailed to the cross. Therefore, no one can pass judgment on others for their lack of participation in these commands. We have examined this chapter in detail and found little support for this interpretation and application.
Instead, the context of Colossians shows that false teachers have come to the Colossians, stressing certain traditions of men, requiring the Colossian believers to follow these man-made laws. Their origin is not of God, not from the Torah, but rather from the elemental spirits. In other words, these traditions are inspired by demons. Sadly, mankind has been enslaved to these demonic rulers, having voluntarily submitted to their rulership (the cheirographon or I.O.U.). However, when Jesus died on the cross, he nailed the cheirographon to the cross, canceling the record of debt the elemental spirits held over us. This resulted in the disarming of the rulers and authorities, thereby ending their reign and their dominion, including religious traditions that are contrary to scripture.
Because we are free from the rulers and authorities, we no longer have to submit to their dogmas. The false teachers cannot pass judgment on us for not submitting to their rules regarding the manner in which we keep God's appointments with us (the biblical festivals), nor our feasting and drinking. Instead of submitting to ascetic rules from man, we choose to listen to the Creator's voice, the Word of God, including his Torah.
Man's traditions often come from demonic sources, and these traditions are an attempt to please God through our works or what we think is right. They, therefore, become our gods. What traditions of man do we embrace? What traditions of man do we insist others follow in order to be in right standing with God?
In Colossians two, Paul warns against listening to the voice of man concerning eating and drinking and the festival days. Instead of listening to what man says (and to what the elemental spirits teach), let's listen to the Word of God. What does God say about eating and drinking? What does he say about his festival days, which have past, present and future significance in God's plan of redemption? May we simply follow his instructions and not man's.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
Bacchiocchi, S. (1977). From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity. Rome, Italy: Pontifical Gregorian University.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rded. (BDAG). Chicago, IL: University of Chicago Press.
Dennis, L.T. and Grudem, W., eds. (2008). The ESV Study Bible (Accordance electronic ed.) Wheaton, IL: Crossway Bibles.
Dunn, J.D.G. (1996). The New International Greek Testament Commentary: The Epistles to the Colossians and to Philemon. Grand Rapids, MI: Eerdmans.
Esser, H.-H. (1986). “Law, Custom, Elements,” New International Dictionary of New Testament Theology, Vol. 2 (ed. C. Brown). Grand Rapids, MI: Zondervan.
Laansma, J. (2000). "Mysticism," Dictionary of New Testament Background (ed. C.A. Evans and S.E. Porter). Downer's Grove, IL: InterVarsity Press.
O'Brien, P.T. (1982). Word Biblical Commentary: Colossians, Philemon (Vol. 44). Nashville, TN: Thomas Nelson.
Colossians 2:13-15