1. SABBATH IN HISTORY
From the book "A Gift of Time SABBATH" by Bonnie Saul Wilks
INTRODUCTION
Three Outstanding Purposes
The remembrance and observance of the Sabbath serves many purposes. Both the Jewish Bible and Sabbath prayer books outline and underscore three outstanding expectations.
1. A ceremonial celebration1 remembering the Israelites' redemption from Egyptian slavery.
2. A ceremonial celebration honoring Gods creation of the universe in seven days, and his resting or ceasing from work on the seventh.
3. A glimpse and foretaste of the "Age to Come"—what it will be like in Messianic times.
These three purposes serve as the foundation of Sabbath practice, although the second reason rises above the others in people's minds and actions. The need for rest is paramount to humankind and, meets an immediate need. With the routine practice of keeping the Sabbath, the other two begin to emerge and take shape—becoming more clear, beautiful, and distinct with reinforcement and the continued practice of Shabbat discipline and ritual.
Not Burdensome
Legend tells us that rabbis wondered what God meant when he said in scripture that on the seventh day he finished the work he had been doing (Genesis 2:2). They reasoned the world had already been created in six days, but what was missing? The only thing it lacked was rest, peace, tranquility, and quiet. Sabbath, the day of respite, was added to make the week complete, to make it perfect, they concluded.
Sabbath foundation and meaning is deeper than it appears. Its ritual and observance go beyond God's need for rest, tranquility, peace, and quiet after the work of creation in six days. I believe the Lord of all creation sat back to enjoy what he spoke into existence, just as any builder would.
As a stain-glass artist, I revel in my accomplished pieces, often taking time to view them after hours of labor. I like to soak in their beauty and artistic quality, and I also like to find the flaws or see how to improve the next piece. Sometimes, I call my husband and daughter in to view what I have created.
I think that is one of the most valid reasons God stopped to rest. He paused to absorb it all. His vast creation became so magnanimous, magnificent, and exquisite—beyond our scope of understanding— truly worthy of a day of honor. The Designer's invitation that we stop with him to enjoy life by resting and recreating ourselves is small compared to the gift of life and beauty around us.
King Solomon in all his wisdom wrote: "...it is the glory of God to conceal a matter but the glory of man to uncover it" (Proverbs 25:2). All the benefits of the Sabbath are hidden beneath the surface and must be stripped away by humankind's feeble attempts to obey by "resting" on the seventh day. The Lord knows we may try and fail and try and fail... in the action to please, we become kind to our bodies, souls, and spirits. Physical and spiritual riches are uncovered and free for the taking…..
As Old as Creation
It is amazing to imagine that Sabbath respite sprang out of creation. Most think of the Ten Commandments as being the original law denoting the importance of keeping the Sabbath holy. But God declared a day of rest at the end of six days of creating in Genesis 2:1—3). He blessed the day and sanctified it or set it apart from all other days. It is beyond our finite imagination that the omniscient and omnipresent Creator took a day of rest. This is the ultimate example in Scripture of why it is vital to rest, cease from activity and reflect.
If God, who is the Supreme Being in the known universe, saw value in a period of rest, recreation, and reflection at the end of a six-day work period, then how much more should we frail humans need to follow his example? This also implies that this pause is good for all mankind, not just the Jewish people. Adam and Eve were not Jewish. They were born years before Abraham, the father of Judaism. The Genesis account of creation is persuasive: God intended Sabbath keeping to be a gift for all of his glorious creation.
He commanded a time of holiness that was set apart from all other days to the first people on earth. They were to be examples of how men and women should live on earth to all generations who would follow after them. That makes the Sabbath decree as old as creation, beneficial for all humankind, and worthy of serious consideration.
Later, God's instruction through Moses as the Israelites left Egypt included the gathering of extra manna on the sixth day. They were not to collect on the seventh day in order to be prepared exclusively for rest. This directive and lifestyle practice also predates the giving of the Law at Mount Sinai. It is another demonstration that delineates God's heart for his people.
This example shows why we should consider just how serious God was and is in revealing to us our need for weekly break. The Jewish [Israel - all 12 tribes - the Jews are but 3 tribes Judah, Benjamin and Levi - Keith Hunt] people, who came out from Egypt with Moses, experienced many Shabbats together. It probably didn't take them long to learn the importance and reward of rest. If they went to gather manna on the Sabbath, they found nothing. They discovered their labor was in vain, and they went hungry!…..
Sabbath Keeping through the Centuries
Both Jews and Christians have taken Sabbath practice serious through the centuries. Here are a few quotes.
1st Century
"For almost all churches throughout the world celebrate the sacred mysteries [Lord's supper] on the Sabbath of every week." Socrates Scholasticus, Eccl. History.
"Then the spiritual seed of Abraham [Christians] fled to Pella, on the other side of Jordan, where they found a safe place of refuge, and could serve their Master and keep His Sabbath." Eusebiuss Ecclesiastical History.
2nd Century
"The primitive Christians had a great veneration for the Sabbath, and spent the day in devotion and sermons ... They derived this practice from the Apostles themselves, as appears by several scriptures to that purpose." D. T H. Morer (Church of England) Dialogues on the Lords Day, London, 1701.
2nd, 3rd, 4th Centuries
"From the apostles' time until the Council of Laodicea [364 ad], the holy observation of the Jews' Sabbath continued, as maybe proved out of many authors: yea, notwithstanding the decree of the council against it." John Ley, Sunday A Sabbath, London, 1640.
3rd Centuary
"As early as 225 ad there existed large Sabbath-keeping bishoprics or conferences of the Church of the East stretching from Palestine to India." Mingana, Early Spread of Christianity.
4th Century
"In the church of Milan (Italy) it seems that the Saturday was held in a fair esteem. Not that the Eastern churches or any of the rest which observed that day, were inclined to Judaism; but that they came together on the Sabbath day to worship Jesus the Lord of the Sabbath." Dr. Peter Heylyn, History of the Sabbath, London, 1636.
"For more than 17 centuries the Abyssinian Church continued to sanctify Saturday as the holy day of the 4th commandment." Ambrose de Morbius.
"Ambrose, the celebrated bishop of Milan, said that when he was in Milan he observed Saturday, but when in Rome observed Sunday. This gave rise to the proverb, 'When you are in Rome, do as Rome does."' Heylyn, History of the Sabbath
Persia 335--375; ad "They [the Christians] despise our sun-god. Did not Zoroaster, the sainted founder of our divine beliefs, institute Sunday one thousand years ago in honor of the sun and supplant the Sabbath of the Old Testament? Yet these Christians have divine services on Saturday." O. Teary The Syriac Church and Fathers.
5th Century
"Augustine [whose testimony is made the more impressive by his being a committed Sunday-keeper] shows... that the [seventh-day] Sabbath was observed in his day 'in the greater part of the Christian world.'" Nicene and Post-Nicene Fathers, 1st series, vol. i, pp. 353, 354.
"Down even to the fifth century the observance of the Jewish Sabbath was continued in the Christian church." Lyman Coleman, Ancient Christianity Exemplified, p. 526.
"In 411 [Mingana, leader of the Eastern Churches] appointed a metropolitan director for China. These churches were sanctifying the seventh day." J. F. Colthart, The Sabbath Through The Centuries, p. 11.
6th Century
"In this latter instance they [the Scottish Church] seem to have followed a custom of which we find traces in the early monastic church of Ireland by which they held Saturday to be the Sabbath on which they rested from all their labors." W. T. Skene, Adamnans Lfe of St. Columba, 1874, p. 96.
On Columba of lona: "Having continued his labors in Scotland thirty-four years, he clearly and openly foretold his death, and on Saturday, June ninth, said to his disciple Diermit: 'This is the day called the Sabbath, that is, the rest day, and such it will truly be to me; for it will put an end to my labors."' Butlers Lives of the Saints, article on "St. Columba."
7th Century
"It seems to have been customary in the Celtic churches of early times, in Ireland as well as Scotland, to keep Saturday... as a day of rest from labor. They obeyed the fourth commandment literally on the seventh day of the week." Jas. C. Moffatt, The Chutch In Scotland.
From Gregory I, Pope of Rome 590-604: "Roman citizens: It has come to me that certain men of perverse spirit have disseminated among you things depraved and opposed to the holy faith, so that they forbid anything to be done on the day of the Sabbath. What shall I call them except preachers of anti-Christ?"
8th Century
India, China, Persia, etc. "Widespread and enduring was the observance of the seventh-day Sabbath among the believers of the Church of the East and the St. Thomas Christians of India, who never were connected with Rome. It was also maintained among those bodies which broke off from Rome after the Council of Chalcedon, namely the Abyssinians, the Jacobites, the Marionites, and the Armenians." New Schaff Hertog Encyclopedia of Religious Knowledge, article "Nestorians."
"On the seventh day we offer sacrifices, after having purified our hearts, and receive absolution for our sins. This religion, so perfect and so excellent, is difficult to name, but it enlightens darkness by its brilliant precepts." China, 781 ad The China Monument
9th Century
"Pope Nicholas I, in the ninth century, sent the ruling prince of Bulgaria a long document saying in it that one is to cease from work on Sunday, but not on the Sabbath. The head of the Greek Church, offended at the interference of the papacy, declared the Pope excommunicated." B. G. Wilkinson, Ph.D., Truth Triumphant, p. 232.
10th Century
"The Nestorians eat no pork and keep the Sabbath. They believe neither in auricular confession nor purgatory." New Schaff Hertog Encyclopedia, article, "Nestorians."
11th Century
"Margaret of Scotland in 1060 attempted to bring ruin to Columba's spiritual descendants by moving against those who observed the seventh-day Sabbath instead of Sunday." Reported by T. R. Barnett in Margaret of Scotland; Queen and Saint, p. 97.
Concerning the separation of the Greek Church from the Latin Church in 1054: "The observance of the Saturday, is, as everyone knows, the subject of bitter dispute between the Greeks and the Latins." J.M. Neale, A History of the Holy Eastern Church, vol 1, p.731.
12th Century
"Traces of Sabbath-keepers are found in the twelfth century in Lombardy." Strongs Encyclopedia.
On the Waldenses of 1120: "Observance of the Sabbath. . is enjoined." Blair, History of the Waldenses, voi.1, p. 220.
France: "For twenty years Peter de Bruys stirred southern France. He especially emphasized a day of worship that was recognized at that time among the Celtic churches of the British Isles, among the Paulicians, and in the great Church of the east, namely, that seventh day of the fourth commandment." Coltheart; p. 18.
13th Century
"Canons Against Sabbath keepers, Council of Toulouse, 1229: Canon 3. The lords of the different districts shall have the villas, houses, and woods diligently searched, and the hiding places of the heretics destroyed. Canon 4. Lay members are not allowed to possess the books of either the Old or the New Testaments:" Hefele.
"The Paulicians, Petrobusians, Passaginians, Waldenses, Insabbatati were great Sabbath-keeping bodies of Europe down to 1250." Coltheart, p. 19.
14th Century
"In 1310, two hundred years before Luther's theses, the Bohemian brethren constituted one-fourth of the population of Bohemia, and were in touch with the Waldenses who abounded in Austria, Lombardy, Bohemia, north Germany, Thuringia, Brandenburg, and Moravia. Erasmus pointed out how strictly Bohemian Waldenses kept the seventh day Sabbath." Robert Cox, The Literature of the Sabbath Question, vol. 2, pp. 201, 202.
Norway: "Also the priests have caused the people to keep Saturdays as Sundays." Theological Periodicals For the Eva?igelical Church in Norway," voi.i, p. 184.
15th Century
"Erasmus testifies that even as late as about 1500 these Bohemians not only kept the seventh day scrupulously but were also called Sabbatarians." R. Cox. op. cit.
Norway, Catholic Provincial Council at Bergen, 1435: "We are informed that some people in different districts of the kingdom, have adopted and observed Sabbath-keeping. It is severely forbidden—in holy church canon—one and all to observe holy days excepting those which the holy Pope, archbishop, or bishops command. Saturday-keeping must under no circumstances be permitted hereafter further than the church canon commands. Therefore we counsel all the friends of God throughout Norway who want to be obedient towards the holy church to let this evil of Saturday-keeping alone; and the rest we forbid under penalty of severe church punishment to keep Saturday holy." Dip. Norveg., 7, 397.
16th Century
Norway 1544: "Some of you, contrary to the warning, keep Saturday. You ought to be severely punished. Whoever shall be found keeping Saturday must pay a fine of ten marks." Krag and Stephanius, History of King Christian III.
Liechtenstein: "The Sabbatarians teach that the outward Sabbath, i.e., Saturday, must still be observed. They say that Sunday [as the weekly day of worship] is the Pope's invention." Wolfgang Capito, Refutation of the Sabbath, c. 1590.
India: "The famous Jesuit, Francis Xavier, called for the Inquisition, which was set up in Goa, India, in 1560, to check 'the Jewish wickedness, Sabbath-keeping."' Adeney The Greek and Eastern Churches, pp. 527, 528.
Abyssinia: "It is not in imitation of the Jews, but in obedience to Christ and His holy apostles, that we observe that day [the Sabbath]." From an Abyssinian legate at the court of Lisbon, 1534, quoted in Geddes's Church History of Ethiopia, pp. 87, 88.
17th Century
"About 100 Sabbath keeping churches, mostly independent, flourished in England in the 17th and 18th centuries." Dr. Brian W. Ball, The Seventh-Day Men, Sabbatarians and Sabbatarianism in England and Wales, 1600-1800, Clarendon Press, Oxford University, 1994.
18th Century
Germany: "Tennhardt of Nuremberg holds strictly to the doctrine of the Sabbath, because it is one of the ten commandments." J.A. Bengel, Lehen und Wirken, p. 579.
"Before Zinzendorf and the Moravians at Bethlehem [Pennsylvania] thus began the observance of the Sabbath and prospered, there was a small body of German Sabbath-keepers in Pennsylvania." Rupp, History of the Religious Denominations in the United States.
"The Abyssinians and many continental Europeans, especially in Romania, Bohemia, Moravia, Holland and Germany continued to keep the Sabbath. Wherever the church of Rome predominated these Sabbatarians suffered confiscation of property, fines, imprisonment and execution." Coltheart, p. 26.
19th Century
China: "The Taipings when asked why they observed the seventh-day Sabbath, replied that it was, first, because the Bible taught it, and second, because their ancestors observed it as a day of worship." A Critical History of Sabbath and Sunday.
"Thus we see Dan. 7:25 fulfilled, the little horn changing 'times and laws.' Therefore it appears to me that all who keep the first day for the sabbath are the Pope's Sunday-keepers and God's Sabbath-breakers"." T.M. Preble, American Seventh Day Baptist, 1845.
……….
Charles E. Bradford - A MINISTER OF THE SEVENTH DAY ADVENTIST CHURCH WROTE A BOOK IN 1999 CALLED "SABBATH ROOTS - The African Connection"
ON PAGE 14 HE WROTE: "Africa is becoming the centre of they Christian world. The number of Christians in sub-Saharan Africa today is 309,639,000. And by the year 2000 the projected figure will be 338,285,000. Africa also has the largest concentration of believers in the ancient Bible Sabbath, the seventh day of the week, to be found on this planet."
BACK IN THE TIME THE AUTHOR WROTE HIS BOOK HE SAID THERE WAS ABOUT 20 MILLION 7TH DAY SABBATH OBSERVERS ON THE AFRICAN CONTINENT; ONLY 2 MILLION WERE SEVENTH DAY ADVENTISTS.
BACK AT THE YEAR 2000 YOU HAD ABOUT 18 MILLION 7TH DAY SABBATH KEEPERS WHO WERE NOT PART OF THE SEVENTH DAY ADVENTIST CHURCH.
WHERE DID ALL THOSE MILLIONS OF 7TH DAY SABBATH OBSERVERS COME FROM?
WELL WE MAY HAVE A PART KEY AND ANSWER TO THAT QUESTION IN THE BOOK OF ACTS….. ACTS 8: 26-39.
DID THE ETHIOPIAN EUNUCH GO BACK TO HIS HOME LAND AND NOT TEACH ABOUT CHRIST AND THE CHRISTIAN RELIGION, AND THE FAITH HE WAS NOW GIVEN?
I DOUBT IT VERY MUCH INDEED.
THAT EUNUCH WOULD HAVE SHARED HIS CHRISTIAN FAITH, AND 7TH DAY SABBATH OBSERVANCE WITH MANY OTHERS.
I HAVE GIVEN YOU PROOF ON THIS WEBSITE THAT WHEN THE CHURCH OF ROME ENTERED BRITAIN HUNDREDS OF YEARS AFTER THE START OF THE NEW TESTAMENT CHURCH; IT WAS REPORTED BACK TO THE POPE THAT THE NATION WAS FULL OF "JEWISH HERETIC RELIGION" - ONE OF THE HERESIES BEING 7TH DAY SABBATH OBSERVING, THE OTHER BEING PASSOVER OBSERVANCE AND NOT EASTER AS THE CHURCH OF ROME TAUGHT.
THE TRUTH OF GOD HAS ALWAYS EXISTED SOMEWHERE ON THIS EARTH. JESUS SAID HE WOULD BUILD HIS CHURCH AND THE GATES OF THE GRAVE WOULD NEVER PREVAIL AGAINST IT.
NOW THROUGH THE EFFORTS OF GOD'S MINISTERS AND EVANGELISTS IN INDIA, A MIGHTY WORK IS NOW BEING DONE IN THAT COUNTRY TO BRING THE TRUE GOSPEL TO THOUSANDS.
GOD'S TRUTH IS MARCHING ON !!!
Keith Hunt
2. Paul and the SABBATH?
Did he "do away" with it?
From the book "The Sabbath Under Crossfire" by Dr. Samuele Bacciocchi Ph.D. Chapter 6 PAUL AND THE SABBATH The most popular weapons used to attack the Sabbath are the following three Pauline texts: Colossians 2:14-17, Galatians 4:8-11, and Romans 10:4-5. Of these references, greater importance has been attached to Colossians 2:14-17, inasmuch as the passage explicitly speaks of Christ's nailing something to the Cross (Col 2:14) and warns against paying heed to regulations regarding several things, including "a sabbath" (Col 2:16). Based on these texts, the predominant historical consensus has been that Paul regarded the Sabbath as part of the Old Covenant that was nailed to the Cross.1 Paul K. Jewett exemplifies the historical interpreta tion when he writes: "Paul's statement (Col 2:16) comes as near to a demonstration as anything could, that he taught his converts they had no obligation to observe the seventh-day Sabbath of the Old Testament." 2 This popular view has been adopted and defended recently by former Sabbatarians. For example, commenting on Colossians 2:16-17, the Worldwide Church of God affirms: "Under the laws of Moses, the Sabbathwas a law by which people were judged. But Jesus' crucifixion has changed that. Now the Sabbath is no longer a basis for judgment." 3 The implication is that Christians are no longer held accountable for transgressing the Sabbath commandment because it was a ""shadow' of things to come."4 In "Sabbath in Crisis," Dale Ratzlaff categorically affirms: "In every instance in the epistles [of Paul] where there is teaching about the Sabbath, that teaching suggests that the Sabbath either undermines the Christian's standing in Christ, or is nonessential ... The Sabbath is said to be enslaving. Observance of the Sabbath, and the related old covenant convocations, made Paul `fear' that he had labored in vain." 5 Ratzlaff goes so far as to say that, according to Paul, "the observance of the Sabbath by Christians seriously undermines the finished work of Christ." 6 Did Paul take such a strong stand against the Sabbath, warning his converts against the detrimental effects of its observance in their Christian life? Did the Apostle really find Sabbathkeeping so dangerous? In what way could the act of stopping our work on the Sabbath to allow our Savior to work in our lives more fully and freely "seriously undermine the finished work of Christ"? Objectives of This Chapter. This chapter seeks to answer these questions by examining Paul's attitude toward the Sabbath as reflected primarily in Colossians 2:14-17 and secondarily in Galatians 4:8-11 and Romans 14:5-6. We endeavor to establish whether Paul advocated the abrogation or the permanence of the principle and practice of Sabbathkeeping. PART 1 COLOSSIANS 2:14-17: APPROBATION OR CONDEMNATION OF THE SABBATH? (1) The Colossian Heresy Paul's reference to the observance of "Sabbaths" in Colossians 2:16 is only one aspect of the "Colossian heresy" refuted by Paul. It is necessary, therefore, to ascertain first of all the overall nature of the false teachings that threatened to "disqualify" (Col 2:18) the Colossian believers. Were these teachings Mosaic ordinances and can they be identified with the "written document-cheirographon" which God through Christ `wiped out ... removed, nailed to the cross" (Col 2:14)? Most commentators define the Colossian heresy as syncretistic teachings which incorporated both Hellenistic and Jewish elements. Such a false teaching had both a theological and practical aspect. Theological Aspect. Theologically, the Colossian "philosophy" (Col 2:8) was competing with Christ for believer's allegiance. Its source of authority was human "tradition" (Col 2:8), and its object was to impart true "wisdom" (Co1 2:3,23), "knowledge" (Col 2:2-3; 3:10) and the assurance access to and participation in the divine "fullness" (Col 2:9-10; 1:19). To attain divine fullness, Christians were urged to do homage to cosmic principalities (Col 2:10,15), to "the elements of the universe" (Col 2:8, 20), and to angelic powers (2:15,18), following ritualistic ascetic practices (Col 2:11-14,16,17, 21-22). To gain protection from these cosmic powers and principalities, the Colossian "philosophers" urged Christians to offer cultic adoration to angelic powers (Col 2:15,18,19,23) and to follow ritualistic and ascetic practices (Col 2:11,14,16, 17,21,22). By that process, one was assured of access to and participation in the divine "fullness pleroma" (Col 2:9,10, cf. 1:19). Essentially, then, the theological error consisted in interposing inferior mediators in place of the Head Himself, Jesus Christ (Col 2:9-10,18-19). Practical Aspect. The practical outcome of the theological speculations of the Colossian heretics was their insistence on strict ascetism and ritualism. These consisted in "putting off the body of flesh" (Col 2:11 - apparently meaning withdrawal from the world); rigorous treatment of the body (Col 2:23); prohibition to either taste or touch certain kinds of foods and beverages (Col 2:16,21), and careful observance of sacred days and seasons-festival, new moon, Sabbath (Col 2:16). Christians presumably were led to believe that by submitting to these ascetic practices, they were not surrendering their faith in Christ but rather, they were receiving added protection and were assured of full access to the divine fullness. This may be inferred both from Paul's distinction between living "according to the elements of the universe" and "according to Christ" (Col 2:8) and from the Apostle's insistence on the supremacy of the incarnate Christ. "In him the whole fullness of deity dwells bodily" (Col 2:9); therefore Christians attain "the fullnesspleroma" of life not by worshipping the elements of the universe, but through Christ, "who is the head of all rule and authority" (2:10; cf. 1:15-20; 3:3). This bare outline suffices to show that the Sabbath is not mentioned in the passage in the context of a direct discussion of the Old Covenant law, as Ratzlaff claims,' but rather in the context of syncretistic beliefs and practices, which included elements from the Old Testament. Presumably the latter provided a justification for the ascetic principles advocated by the Colossian "philosophers." We are not informed what type of Sabbath observance these teachers promoted; nevertheless, on the basis of their emphasis on scrupulous adherence to "regulations," it is apparent that the day was to be observed in a most rigorous and superstitious manner. Circumcision and Baptism. To combat the above false teachings, Paul chose to extol the centrality and superiority of Christ who possesses "the fullness of deity" (Col 2:9) and provides full redemption and forgiveness of sin (Col 2:11-14). To emphasize the certainty and fullness of Christ's forgiveness, Paul utilizes three metaphors: circumcision, baptism, and "the written document" (Col 2:11-14). Of the first two metaphors, Paul says: "In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ; and you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. And you, who were dead in trespasses and the uncircumcision of the flesh, God has made alive together with him, having forgiven us all our trespasses" (Col 2:11-13). To support his contention that the Sabbath is part of the Old Covenant nailed to the Cross, Ratzlaff interprets Paul's reference to the circumcision and baptism in this passage as indicating that the Old Covenant, of which circumcision was the entrance sign, has been replaced by the New Covenant, of which baptism is the entrance sign. "Circumcision not only served as the entrance sign to the old covenant, Paul shows how it also pointed forward to Christ, yet it does not continue as a sign in the new covenant. In the new covenant baptism replaces circumcision." 8 The problem with Ratzlaff's interpretation is his failure to recognize that Paul is not comparing or contrasting the Old and New Covenants, but affirming the benefits of Christ's death and resurrection through the imageries of circumcision and baptism. The imageries of circumcision and baptism are not used by Paul to discuss the Old and New Covenants, but to affirm the fullness of God's forgiveness, accomplished by Christ on the cross and extended through baptism to the Christian. Indeed, the proclamation of God's forgiveness constitutes Paul's basic answer to those attempting perfection by submitting to worship of angels (Col 2:18) and of the "elements of the world" (Col 2:8) by means of ascetic practices. (2) The Written Document Nailed to the Cross To further emphasize the certainty and fullness of divine forgiveness explicitly mentioned in verses 11-13, Paul utilizes a legal metaphor in verse 14, namely that of God as a judge who "wiped out.... removed [and] nailed to the cross ... the written document-cheirographon." Mosaic Law? What is the "written document - - cheirographon" nailed to the Cross? Traditionally, it has been interpreted to be the Mosaic Law with all its ordinances, including the Sabbath, which God allegedly set aside and nailed to the Cross. This interpretation is defended by Ratzlaff who writes: "What was the `certificate of debt' or 'decrees' which were nailed to the cross? In context, Paul has been speaking of the old covenant. Was the old covenant 'against us'? We should remember from our study of the old covenant that one of its functions was to act as a 'testimony' against Israel if they sinned ... (Deut 31:26). The cursing associated with the broken law and the ability of the law to condemn were both taken away when Christ was nailed to the Cross. 'There is therefore no condemnation for those who are in Christ Jesus' (Rom 8:1)." 9 This interpretation has several serious problems. First, the wrong assumption is made that the Old Covenant was "against us." If that were true, God would be guilty of establishing a covenant that was against His people. Could a gracious, redeeming God do such an unjust thing? What was against the people was not the covenant, which is God's commitment to save, but their sins which were exposed by the Law. The reason there is "no condemnation for those who are in Christ Jesus" (Rom 8:1) is not because Christ nailed to the Cross "the ability of the law to condemn," thus leaving mankind without moral principles, but because God sent "his own Son in the likeness of sinful flesh ... in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit" (Rom 8:3-4). Even more serious is Ratzlaff's misinterpretation of the "written document" that was nailed to the Cross. He interprets this document to be the Old Covenant including the Sabbath, which God allegedly set aside and nailed to the Cross." 10 This popular and traditional interpretation has largely been discredited by modern scholarship for at least two reasons. First, as Eduard Lobse points out in his commentary on Colossians, "in the whole of the epistle the word law is not used at all. Not only that, but the whole significance of the law, which appears unavoidable for Paul when he presents his gospel, is completely absent." 11 Second, this interpretation detracts from the immediate argument designed to prove the fullness of God's forgiveness. The wiping out of the moral and/or ceremonial law would hardly provide Christians with the divine assurance of forgiveness. Guilt is not removed by destroying law codes. The latter would only leave mankind without moral principles. The validity of these comments is acknowledged even by Douglas R. De Lacey, Professor of New Testament at Cambridge University and contributor to the scholarly symposium From Sabbath to the Lord's Day, which is largely a response to my dissertation From Sabbath to Sunday. De Lacey writes: "Bacchiocchi lays great stress on the fact that the term nomos [law] is entirely absent from Colossians, and although his own interpretation at times fails to convince, he is surely right in his conclusion that this passage cannot be interpreted as stating that the Mosaic law itself was 'wiped out' in the death of Christ." 12 Record Book of Sin. The meaning of "cheirographon," which occurs only once in Scripture (Col 2:14), has been clarified by recent studies on the usage of the term in apocalyptic and rabbinic literature. 13 The term is used to denote the "record book of sins" or a "certificate of sinindebtedness" but not the moral or ceremonial law. This view is supported also by the clause "and this he has removed out of the middle" (Col 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. By this daring metaphor, Paul affirms the completeness of God's forgiveness. Through Christ, God has "cancelled," "set aside," and "nailed to the cross" "the written record of our sins which because of the regulations was against us." The legal basis of the record of sins was "the binding statutes," or "regulations" (tois dogmasin), but what God destroyed on the Cross was not the legal ground (law) for our entanglement into sin, but the written record of our sins. By destroying the evidence of our sins, God also "disarmed the principalities and powers" (Col 2:15) since it is no longer possible for them to accuse those who have been forgiven. There is no reason, therefore, for Christians to feel incomplete and to seek the help of inferior mediators since Christ has provided complete redemption and forgiveness. 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 this text a reference to the Law or the Sabbath lacks contextual and linguistic support. (3) Approbation or Condemnation of Sabbathkeeping? Having refuted the theological speculations of the Colossian false teachers by reaffirming the supremacy of Christ and the fullness of His redemption (Col 2:8-15), Paul turns to some practical aspects of their -religious practices, saying: "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 only a shadow of what is to come; but the substance belongs to Christ" (Col 2:16-17). Warning Against the Sabbath? Historically, this passage has been interpreted, as stated by Luther, that "here Paul abolished the Sabbath by name and called it a bygone shadow because the body, which is Christ himself, has come." 14 Ratzlaff interprets the passage along the same line, saying: "The context makes it clear that Paul is against those who are trying to force the Colossians to keep the Sabbath and other old covenant convocations. They are to allow no one to make them feel guilty for not observing them." 15 He interprets the statement "Therefore, let no one pass judgment on you . . ." as a warning from Paul against the five mentioned practices, which include the Sabbath. 16 This interpretation is wrong because in this passage Paul warns the Colossians not against the observances of these practices as such, but against "anyone" (tis) who passes judgment on how to eat, to drink, and to observe sacred times. The judge who passed judgment is not Paul but the Colossians false teachers who imposed "regulations" (Col 2:20) on how to observe these practices in order to achieve "rigor of devotion and selfabasement and severity to the body" (Col 2:23). Douglas De Lacey, a contributor to the scholarly symposium From Sabbath to the Lord's Day cited earlier, rightly comments: "The judge is likely to be a man of ascetic tendencies who objects to the Colossians' eating and drinking. The most natural way of taking the rest of the passage is not that he also imposes a ritual of feast days, but rather that he objects to certain elements of such observation." 17 Presumably the "judge" wanted the community to observe these practices in a more ascetic way ("severity to the body"-Col 2:23, 21); to put it bluntly, he wanted the Colossian believers to do less feasting and more fasting. Approbation of the Sabbath. By warning against the right of the false teachers to "pass judgment" on how to observe festivals, Paul is challenging not the validity of the festivals as such but the authority of the false teachers to legislate the manner of their observance. The obvious implication, then, is that Paul in this text is expressing not a condemnation but an approbation of the mentioned practices, which include Sabbathkeeping. It is noteworthy that even De Lacey reaches this conclusion, in spite of his view that Paul did not expect Gentile converts to observe the Sabbath. He writes: "Here again (Col 2:16), then, it seems that Paul could happily countenance Sabbathkeeping .... However, we interpret the situation, Paul's statement `Let no one pass judgement on you,' indicates that no stringent regulations are to be laid down over the use of festivals." 18 Troy Martin, Professor at Saint Xavier University in Chicago, comes to the same conclusion in a recent article published in New Testament Studies. He writes: "This essay provides evidence that the Pauline community at Colossae, not the opponents, practices the temporal schemes outlined by Colossians 2:16.... This investigation into the function of the list in Colossians 2:16 indicates that the Colossians Christians, not their critics, participate in a religious calendar that includes festivals, new moons, and Sabbaths." 19 It is encouraging to see scholars finally recognizing that, contrary to the traditional and popular interpretation advocated by people like Ratzlaff, Colossians 2:16 is not the death knell of Sabbathkeeping in the New Testament but, instead, a proof of its Pauline approbation. Why does Ratzlaff totally ignore the conclusion of Prof. De Lacey (and others), though he uses the symposium as the major resource for his own book? Most likely because he does not want readers to learn about anything that contradicts his anti-Sabbath interpretation of Colossians 2:16. This methodology is hardly reflective of responsible scholarship which requires the examination of opposing views before presenting one's own conclusions. (4) The Manner of Sabbathkeeping What is the nature of the "regulations" promoted by the Colossians false teachers regarding food and festivals, including the weekly Sabbath? Regretfully, Paul gives us only few catch phrases such as "self-abasement and worship of angels," "rigor of devotion ... severity to the body" (Col 2:18, 23) and their teachings-"Do not handle, Do not taste, Do not touch" (Co1 2:21). These catch phrases indicate that the regulations did not derive from the Levitical law since nowhere does the latter contemplate such an ascetic program. Though the designation of the festivals is Jewish, the motivation and manner of their observance stems from pagan syncretistic ideologies. Eduard Lohse perceptively notes that "In the context of Colossians, the command to keep festival, new moon, and Sabbath is not based on the Torah according to which Israel received the Sabbath as a sign of her election from among the nations. Rather the sacred days must be kept for the sake of 'the elements of the universe' who direct the course of the stars and also prescribe minutely the order of the calendar ... The 'philosophy' made use of terms which stemmed from Jewish tradition, but which had been transformed in the crucible of syncretism to be subject to the service of `the elements of the universe." 20 In the ancient world there was widespread belief that ascetism and fasting enabled a person to come closer to a deity and to receive divine revelation. 21 In the case of the Colossian "philosophy," the dietary taboos and the observance of sacred times were apparently regarded as an expression of subjection to and worship of the cosmic powers (elements) of the universe. Paul's warning against the "regulations" of the false teachers cannot be interpreted as a condemnation of Mosaic laws regarding food and festivals, since what the Apostle condemns is not the teachings of Moses but their perverted use by Colossian false teachers. A precept is not nullified by the condemnation of its perversion. Shadow of the Reality. Paul continues his argument in the following verse, saying: "These are the shadow of what is to come; but the substance belongs to Christ" (Col 2:17). To what does the relative pronoun "these" (ha in Greek) refer? Does it refer to the five practices mentioned in the previous verse or to the "regulations" (dogmata) regarding these practices promoted by the false teachers? In a previous study, I argued for the former, suggesting that Paul places dietary practices and the observance of days "in their proper perspective with Christ by means of the contrast 'shadow-body.'" 22 Additional reflection caused me to change my mind and to agree with Eduard Lohse that the relative pronoun "these" refers not to the five mentioned practices as such, but rather to the "regulations" regarding such practices promoted by the false teachers. 23 A Reference to "Regulations." This conclusion is supported by two considerations. First, in verse 16, Paul is not warning against the merits or demerits of the Mosaic law regarding food and festivals, but against the "regulations" regarding these practices advocated by the false teachers. Thus, it is more plausible to take "the regulations" rather than the actual practices as the antecedent of "these." Second, in the verses that immediately follow, Paul continues his warning against the deceptive teachings, saying, for example, "Let no one disqualify you, insisting on self-abasement..." (Col 2:18); "Why do you submit to regulations, 'Do not handle, Do not taste, Do not touch'?" (Col 2:20-21). Since what precedes and what follows that relative pronoun "these" deals with the "regulations" of the Colossian "philosophy," it is most likely that Paul describes the latter as "a shadow of what is to come" (Col 2:17). The proponents of the Colossian "philosophy" presumably maintained that their "regulations" represented a copy which enabled the believer to have access to the reality ("fullness"). In such a case, Paul is turning their argument against them by saying that their regulations "are only a shadow of what is to come; but the substance belongs to Christ" (Col 2:17). By emphasizing that Christ is the "body" and the "head" (Col 2:17, 19), Paul indicates that any "shadow" cast by the regulations has no significant value. In the light of the above indications, we conclude that what Paul calls a "bygone shadow" is not the Sabbath but the deceptive teachings of the Colossian "philosophy" which promoted dietary practices and the observance of sacred times as auxiliary aids to salvation. (5) The Sabbath in Colossians 2:16 The "regulations" advocated by the Colossian "philosophy" had to do not only with "food and drink" but also with sacred times referred to as "a festival or a new moon or a sabbath" (Col 2:16). Commentators agree that these three words represent a logical and progressive sequence (annual, monthly, and weekly), as well as an exhaustive enumeration of sacred times. This interpretation is validated by the occurrence of these terms in similar or reverse sequence five times in the Septuagint and several other times.in other literature. 24 Some view the "sabbaths---sabbaton" as a reference to annual ceremonial Sabbaths rather than the weekly Sabbath (Lev 23:6-8, 21,24-25,27-28,37-38).25 Such a view, however, breaks the logical and progressive sequence and ignores the fact that in the Septuagint the annual ceremonial Sabbaths are never designated simply as "sabbath" (sabbaton), but always with the compound expression "Sabbath of Sabbaths" (sabbata sabbaton). Indications such as these compellingly show that the word "sabbaton" used in Colossians 2:16 cannot refer to any of the annual ceremonial Sabbaths. Weekdays. The plural form "Sabbaths" (sabbaton) is used in Scripture to designate not only the seventh-day Sabbath but also the week as a whole (Greek Septuagint on Ps 23:1; 47:1; 93:1; Mark 16:2; Luke 24:1; Acts 20:7). This fact suggests the possibility that the term "Sabbath" may refer to weekdays as a whole. 26 The latter view harmonizes better with the sequence of the enumeration which suggests yearly, monthly, and weekly festivities. A similar sequence, though in reverse order, is given by Paul in Galatians 4:10 where he opposes a strikingly similar teaching which included the observance of "days, and months, and seasons, and years." The fact that the Galatian list begins with "days" (hemeras, plural) suggests the possibility that the "Sabbaths" in Colossians may also refer to weekdays, in general, rather than to the seventh-day Sabbath, in particular. Assuming for the sake of inquiry that the "sabbaths" in Colossians do refer to or include the Sabbath day, the question to be considered is this: What kind of Sabbath observance would the false teachers advocate? The data provided by Colossians are too meager to answer this question conclusively. Yet the nature of the heresy allows us to conclude that the rigoristic emphasis on observance of dietary rules would undoubtedly be carried over to Sabbathkeeping as well. The veneration of "the elements of the universe" would also affect the observance of the Sabbath and of sacred times, since it was commonly believed that the astral powers, which direct the stars, control both the calendar and human lives. 27 We know that in the pagan world Saturday was regarded as an unlucky day because of its association with the planet Saturn. 28 In view of the prevailing astral superstitions associated with the days of the week, any Sabbath observance promoted by the Colossians' ascetic teachersknown for their worship of the elements of the world-could only have been of a rigorous, superstitious type. A warning against such a superstitious type of Sabbathkeeping by Paul would have been not only appropriate but also desirable. In this case, Paul could be attacking not the principle of Sabbathkeeping but its perverted function and motivation which adulterated the ground of salvation. This conclusion is confirmed by two other Pauline passages (Rom 14:4-5; Gal 4:10) to be considered now. PART 2 THE SABBATH IN ROMANS AND GALATIANS (1) The Sabbath in Romans The Sabbath is not specifically mentioned in Paul's Epistle to the Romans. However, in chapter 14, the Apostle distinguishes between two types of believers: the "strong" who believed "he may eat anything" and the "weak" who ate only "vegetables" and drank no wine (Rom 14:2, 21). The difference extended also to the observance of days, as indicated by Paul's statement: "One man esteems one day as better than another, while another man esteems all days alike. Let every one be fully convinced in his own mind" (Rom 14:5). Many Christians maintain that the weekly Sabbath comes within the scope of this distinction respecting days. They presume that the "weak" believers esteemed the Sabbath better than other days while "the strong" treated the Sabbath like the rest of the weekdays. For example, the Worldwide Church of God uses Romans 14:5 to argue that "Paul did not teach Gentile Christians to keep the Sabbath. He actually told them that the Sabbath was not an area in which we should be judged." 29 "That is because something had happened to change the basis of our relationship with God ... the crucifixion and resurrection of Jesus Christ. Because of that, the Old Covenant laws came to an end. Days are no longer a matter for judging behavior." 30 In a similar vein, Ratzlaff concludes that "The `days' mentioned in this chapter [Rom 14:5] that some `regard' and `observe' over other days, are probably Sabbath days, although the evidence is not conclusive." 31 No Reference to Mosaic Law. Can the Sabbath be legitimately read into this passage? The answer is "No!" for at least three reasons. First, the conflict between the "weak" and the "strong" over diet and days cannot be traced back to the Mosaic law. The "weak man" who "eats only vegetables" (Rom 14:2), drinks no wine (Rom 14:21), and "esteems one day as better [apparently for fasting] than another" (Rom 14:5) can claim no support for such convictions from the Old Testament. Nowhere does the Mosaic law prescribe strict vegetarianism, total abstinence from fermented and unfermented wine, 32 and a preference for fasting days. Similarly, the "strong man" who "believes he may eat anything" (Rom 14:2) and who "esteems all days alike" is not asserting his freedom from the Mosaic law but from ascetic beliefs apparently derived from sectarian movements. The whole discussion then is not about freedom to observe the law versus freedom from its observance, but concerns "unessential" scruples of conscience dictated not by divine precepts but by human conventions and superstitions. Since these differing convictions and practices did not undermine the essence of the Gospel, Paul advises mutual tolerance and respect in this matter. That the Mosaic law is not at stake in Romans 14 is also indicated by the term "koinos---common" which is used in verse 14 to designate "unclean" food. This term is radically different from the word "akathartos impure" used in Leviticus 11 (Septuagint) to designate unlawful foods. This suggests that the dispute was not over meat which was unlawful according to the Mosaic Law, but about meat which per se was lawful to eat but because of its association with idol worship (cf. 1 Cor 8:1-13) was regarded by some as "koinos---common," that is, to be avoided by Christians. A second point to note is that Paul applies the basic principle "observe it in honor of the Lord" (Rom 14:6) only to the case of the person "who observes the day." He never says the opposite, namely, "the man who esteems all days alike, esteems them in honor of the Lord." In other words, with regard to diet, Paul teaches that one can honor the Lord both by eating and by abstaining (Rom 14:6); but with regard to days, he does not even concede that the person who regards all the days alike does so to the Lord. Thus, Paul hardly gives his endorsement to those who esteemed all days alike. Sabbathkeeping: For "Weak" Believers? Finally, if as generally presumed, it was the "weak" believer who observed the Sabbath, Paul would classify himself with the "weak" since he observed the Sabbath and other Jewish feasts (Acts 18:4,19; 17:1,10,17; 20:16). Paul, however, views himself as "strong" ("we who are strong" - Rom 15:1); thus, he could not have been thinking of Sabbathkeeping when he speaks of the preference over days. Support for this conclusion is also provided by Paul's advice: "Let every one be fully convinced in his own mind" (Rom 14:5). It is difficult to see how Paul could reduce the observance of holy days such as the Sabbath, Passover, and Pentecost to a matter of personal conviction without ever explaining the reason for it. This is especially surprising since he labors at great length to explain why circumcision was not binding upon the Gentiles. If Paul taught his Gentile converts to regard Sabbathkeeping as a personal matter, Jewish Christians readily would have attacked his temerity in setting aside the Sabbath law, as they did regarding circumcision (Acts 21:21). The fact that there is no hint of any such controversy in the New Testament indicates that Paul never discouraged Sabbathkeeping or encouraged Sundaykeeping instead. 33 No Hint of Conflict. The preference over days in Romans presumably had to do with fast days rather than feast days, since the context deals with abstinence from meat and wine (Rom 14:2,6,21). Support for this view is provided by the Didache (ch. 8) which enjoins Christians to fast on Wednesday and Friday rather than on Monday and Thursday like the Jews. Paul refuses to deliberate on private matters such as fasting, because he recognizes that spiritual exercises can be performed in different ways by different people. The important thing for Paul is to "pursue what makes for peace and for mutual upbuilding" (Rom 14:19). If the conflict in the Roman Church had been over the observance of holy days, the problem would have been even more manifest than the one over diet. After all, eating habits are a private matter, but Sabbath keeping is a public, religious exercise of the whole community. Any disagreement on the latter would have been not only noticeable but also inflammatory. The fact that Paul devotes 21 verses to the discussion of food and less than two verses (Rom 14:5-6) to that of days suggests that the latter was a very limited problem for the Roman Church, presumably because it had to do with private conviction on the merit or demerit of doing certain spiritual exercises such as fasting on some specific days. In the Roman world there was a superstitious belief that certain days were more favorable than others for undertaking some specific projects. The Fathers frequently rebuked Christians for adopting such a superstitious mentality. 34 Possibly, Paul alludes to this kind of problem, which at his time was still too small to deserve much attention. Since these practices did not undermine the essence of the Gospel, Paul advises mutual tolerance and respect on this matter. In the light of these considerations, we conclude that it is hardly possible that Sabbathkeeping is included in the "days" of Romans 14:5. (2) The Sabbath in Galatians In Galatians, as in Romans, there is no specific reference to the Sabbath. Paul does mention, however, that some Galatian Christians had themselves circumcised (Gal 6:12; 5:2) and had begun to "observe days, and months, and seasons, and years" (Gal 4:10). In many respects, the polemic in Galatians 4:8-11 is strikingly similar to that of Colossians 2:8-23. In both places the superstitious observance of sacred times is described as slavery to the "elements." In Galatians, however, the denunciation of the "false teachers" is stronger. They are regarded as "accursed" (Gal 1:8, 9) because they were teaching a "different gospel." Their teaching that the observance of days and seasons was necessary to justification and salvation perverted the very heart of the Gospel (Gal 5:4). Pagan Days or Sabbath Day? The question to be addressed is whether the "days" (hemerai---Gal 4:10) observed by the Galatians were superstitious pagan holidays or the biblical Sabbath day. Some scholars argue on the basis of the parallel passage of Colossians 2:16, where "sabbaths" are explicitly mentioned, that the "days" mentioned in Galatians were the Biblical seventh-day Sabbaths. 35 Ratzlaff affirms categorically this view saying: "We have a clear reference to the seventh-day Sabbath in this passage [Gal 4:10] for the following four reasons. (1) The context of the book of Galatians, including chapter 4, is dealing with those 'who want to be under the law.' (2) Paul's use of 'elemental things' usually, if not always, refer to that which is contained in the old covenant. (3) The Galatians were observing days, months, seasons, and years, thus placing themselves back under the old covenant law. (4) These convocations are listed in order." 36 Comparison of Colossians 2:16 and Galatians 4:10. The fundamental problem with Ratzlaff' s four reasons is that they are based on gratuitous assumptions rather than on a careful analysis of the context. In the immediate context, Paul reminds the Galatians that in their preChristian days they "were slaves to the elemental spirits of the universe" (Gal 4:3). The "elemental spirits - stoikeia tou kosmou" have nothing to do with the Old Covenant since the Mosaic Law was unknown to the Corinthians in their pagan days. Most scholars interpret the "elements" as the basic elements of this world, such as the earth, water, air, and fire, or pagan astral gods who were credited with controlling human destiny. 37 The context clearly indicates that Paul rebukes the Galatians for turning back to their pagan days by reverting to their pagan calendar. Thus, the issue is not their adoption of Jewish Holy Days but their return to observing pagan superstitious days. Paul makes this point rather clearly: "Formerly, when you did not know God, you were in bondage to beings that by nature are no gods; but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more? You observe days, and months, and seasons, and years! I am afraid that I have labored over you in vain" (Gal 4:8-10). Two,recent articles by Troy Martin, published in New Testament Studies and the Journal of Biblical Literature, make a significant contribution to the understanding of the passage under consideration. Martin points out that the time-keeping scheme found in Galatians 4:10 ("days, and months, and seasons, and years") is clearly different from that found in Colossians 2:16 ("a festival or a new moon or Sabbaths"). He shows that while the list in Colossians 2:16 is unquestionably Jewish, because the temporal categories of festival, new moon, and Sabbaths are characteristic of the Jewish religious calendar, the list in Galatians 4:10 of "days, and months, and seasons, and years" "describes a pagan calendar unacceptable to Paul and his communities." 38 Martin reaches this conclusion by examining not only the time structure of pagan calendars, 39 but especially the immediate context where Paul condemns the Galatians' attempt to return to their pagan practices (Gal 4:8-9) by reverting to the use of their pagan calendar. "As the immediate context clearly states, Paul is worried that he has labored for the Galatians in vain since they have returned to their former pagan life as evidenced by their renewed preconversion reckoning of time. Because of its association with idolatry and false deities, marking time according to this pagan scheme is tantamount to rejecting Paul's Gospel and the one and only true God it proclaims (Gal 4:8-9). Galatians 4:10, therefore, stipulates that when the Galatians accepted Paul's Gospel with its aversion to idolatry (Gal 4:8), they discarded their pagan method of reckoning time ... A comparison of these lists demonstrates that the Gentile conversion to Paul's gospel involves rejection of idolatrous pagan temporal schemes in favor of the Jewish liturgical calendar." 40 Gentiles' Adoption of Jewish Calendar. Troy Martin's conclusion, that the Gentiles' conversion to the Gospel involved the rejection of their pagan calendar built upon the idolatrous worship of many gods and the adoption of the Jewish religious calendar which had been transformed by Christ's coming, represents in my view a significant breakthrough in our understanding of the continuity between Judaism and Christianity. Paul's time references clearly reflect his adoption of the Jewish religious calendar, though modified and transformed by the coming of Christ. For example, in 1 Corinthians 16:2, Paul recommends a fund raising plan for the Jerusalem church consisting of laying aside at home some money kata mian sabbaton, that is, "every first day from the Sabbath." The fact that Paul refers to the first day of the week by the Jewish designation "first day from the Sabbath," and not by the prevailing pagan name dies solis-Day of the Sun, reveals that he taught his Gentile converts to regulate their lives by the Jewish calendar. In the same epistle, Paul builds an elaborate argument based upon the festival of Passover and unleavened bread in order to exhort the Corinthians, "Let us keep the festival" (1 Cor 5:6-8). The whole argument and exhortation to keep Passover would have been meaningless to the Gentile congregation of Corinth unless Paul had taught about the Jewish religious calendar. In the light of these considerations we conclude, with Martin, that" although the temporal references in Paul's letters are sparse, 1 Corin- thians provides strong evidence for the Pauline adoption of the Jewish practice that marked time by festivals and Sabbaths." 41 The Christian adherance to the Jewish calendar is especially evident in the book of Acts. Repeatedly, Paul proclaims the Gospel in synagogues and in the outdoors on the Sabbath (Acts 13:14,44; 16:13; 17:2). In Troas, Paul speaks to the believers on the first day from Sabbath (mia ton sabbaton) (Acts 20:7). The portrayal of Paul in Acts," as Martin points out, "supplies clear evidence that Christians mark time by segments of festivals and Sabbaths." 42 This conclusion is clearly supported by Colossians 2:16 where we find the standard Jewish nomenclature of annual feasts, monthly new moons, and weekly Sabbaths. The fact that Paul taught his Gentile congregations to reject their pagan calendar, where the days were named after planetary gods and the months after deified emperors, and to reckon time according to the Jewish religious calendar, does not necessarily mean that he taught them to practice Jewish religious rituals. The Romans themselves replaced just before the origin of Christianity their "eight day week-nundinum" with the Jewish seven-day week and adopted in the first century the Jewish Sabbath as their new day for rest and feasting, without the concomitant adoption of the Jewish rituals. 43 By the same token, Paul taught his Gentile converts to reckon time according to the Jewish religious calendar without expecting them to practice the rituals associated with it. A good example is Paul's discussion of the new meaning of the feasts of Passover and Unleavened Bread in the light of Christ's event (1 Cor 5:6-8). 44 Superstitious Motivation. Our preceding discussion shows that the temporal categories of Galatians 4:10 ("days, and months, and seasons, and years") are pagan and not Jewish, like the list found in Colossians 2:16. To argue, as Ratzlaff does, that the Galatians were observing the Old Covenant Holy Days means to ignore the immediate context where Paul speaks of pagan temporal categories to which the Galatians were turning back again. The Galatians' observance of pagan sacred times was motivated by superstitious beliefs in astral influences. This is suggested by Paul's charge that their adoption of these practices was tantamount to a return to their former pagan subjection to elemental spirits and demons (Gal 4:8-9). Paul's concern is not to expose the superstitious ideas attached to these observances but to challenge the whole system of salvation which the Galatians' false teachers had devised. By conditioning justification and acceptance with God to such things as circumcision and the observance of pagan days and seasons, the Galatians were making salvation dependent upon human achievement. This for Paul was a betrayal of the Gospel: "You are severed from Christ, you who would be justified by the law; you have fallen away from grace" (Gal 5:4). It is within this context that Paul's denouncement of the observance of days and seasons must be understood. If the motivations for these observances had not undermined the vital principle of justification by faith in Jesus Christ, Paul would only have recommended tolerance and respect, as he does in Romans 14. The motivation for these practices, however, adulterated the very ground of salvation. Thus the Apostle had no choice but strongly to reject them. In Galatians as in Colossians, then, it is not the principle of Sabbathkeeping that Paul opposes, but rather the perverted use of cultic observations which were designed to promote salvation as a human achievement rather than as a divine gift of grace. Conclusion Several conclusions emerge from this study of Paul's attitude toward the law, in general, and the Sabbath, in particular. First, the three texts (Col 2:14-16; Rom 14:5, Gal 4:10) generally adduced as proof of Paul's repudiation of the Sabbath do not deal with the validity or invalidity of the Sabbath commandment for Christians but, rather, with ascetic and cultic practices which undermined (especially in Colossians and Galatians) the vital principle of justification by faith in Jesus Christ. Second, in the crucial passage of Colossians 2:16, Paul's warning is not against the validity of observing the Sabbath and festivals as such but against the authority of false teachers to legislate on the manner of their observance. Implicitly, Paul expresses approval rather than disapproval of their observance. Any condemnation had to do with a perversion rather than a precept. Third, Paul's tolerance with respect to diet and days (Rom 14:36) indicates that he would not have promoted the abandonment of the Sabbath and the adoption of Sunday observance instead. If he had done so, he would have encountered endless disputes with Sabbath advocates, especially among Jewish Christians. The absence of any trace of such a polemic is perhaps the most telling evidence of Paul's respect for the institution of the Sabbath. In the final analysis, Paul's attitude toward the Sabbath must be determined not on the basis of his denunciation of heretical and superstitious observances which may have influenced Sabbathkeeping, but rather on the basis of his overall attitude toward the law. The failure to understand that Paul rejects the law as a method of salvation but upholds it as a moral standard of Christian conduct has been the root cause of much misunderstanding of Paul's attitude toward the law, in general, and toward the Sabbath, in particular. May this study contribute to clarify this misunderstanding and allow us to discover, with Paul, that "the law is good, if any one uses it lawfully" (1 Tim 1:8). NOTES TO CHAPTER 6 l. For a brief historical survey of this interpretation, see Samuele Bacchiocchi, "Paul and the Sabbath," in From Sabbath to Sunday (Rome, 1977), Appendix, pp.339-343. 2. Paul K. Jewett, "The Lord's Day: A Theological Guide to the Christian Day of Worship" (Grand Rapids, 1971), p.45. 3. "The Sabbath in Acts and the Epistles," Bible Study prepared by the Worldwide Church of God and posted in its web page (www.wcg.org, September, 1998), p.2. 4. Ibid. 5. Dale Ratzlaff, "Sabbath in Crisis: Transfer/Modification? Reformation/Continuation? Fulfilment/Transformation?" (Applegate, California, 1990), pp.173-174. 6. Ibid., p.174. 7. Commenting on Colossians 2:14,15, Ratzlaff writes: "What was the 'certificate of debt' or the 'decrees' which were nailed to the Cross? In context, Paul has been speaking about the old covenant" (note 5, p.156). This cannot be true, because in the context Paul refutes the Colossian heresy by affirming the fullness of God's forgiveness. 8. Dale Ratzlaff (note 5), pp.155-156. 9. Ibid., p.156. 10.Ibid., pp.156-161. 11. Eduard Lohse, "A Commentary on the Epistles to the Colossians and to Philemon" (Philadelphia, 1971), p.116. In a similar vein, Herold Weiss emphasizes that in Paul's argument (Col 2:8-19), the law "plays no role at all" ("The Law in the Epistle to the Colossians," The Catholic Biblical Quarterly 34 [1972]: 311). 12. Douglas R. De Lacey, "The Sabbath/Sunday Question and the Law in the Pauline Corpus," "From Sabbath to Lord's Day. A Biblical, Historical, and Theological Investigation," ed. Donald A. Carson (Grand Rapids, 1982), p.173. Emphasis supplied. 13. For a lengthy list of commentators who interpret the cheirographon either as the "certificate of indebtedness" resulting from our transgressions or as the "book containing the record of sin," see Samuele Bacchiocchi, "From Sabbath to Sunday. A Historical Investigation of the Rise of Sunday Observance in Early Christianity" (Rome, 1977), Appendix, pp.349-350. 14. Martin Luther, "Wider die himmlischen Propheten," in his Samtliche Schriften, ed. by Johann Georg Walch (1890), vol. XX, col. 148. 15. Dale Ratzlaff (note 5), p.163. 1 16. Ibid., pp.161-162. 17. Douglas R. De Lacey (note 12), p.182. 18. Ibid., emphasis supplied. 19. Troy Martin, "Pagan and Judeo-Christian Time-keeping Schemes in Galatians 4:10 and Colossians 2:16," New Testament Studies 42 (1996), p.111. 20. Eduard Lohse (note 11), p.155. 21. For texts and discussion, see G. Bornhamm, "Lakanon, " Theological Dictionary of the New Testament, ed. Gerhard Kittel (Grand Rapids, 1967), vol. 4, p.67; also J. Behm writes in the same Theological Dictionary of the New Testament, IV, p.297: "The Greeks and Romans knew that abstention makes receptive to ecstatic revelations." 22. For a discussion of Colossians 2:17, see Samuele Bacchiocchi, "From Sabbath to Sunday" (note 1), pp.356-357. 23. Eduard Lohse (note 11), p.116. 24. See the Septuagint on 2 Chron 2:4; 31:3; Neh 10:33; Ezek 45:17; Hos 2:11. Also Jub 1:14; Jos. Ber. 3:11; Justin, Dialogue with Trypho 8:4. 25. See, The Seventh-day Adventist Bible Commentary (Washington, D. C., 1957), vol.7, pp.205-206. 26. This is the view of Nobert Hugede, Commentaire de L'Epitre aux Colossiens (Paris, 1969), p. 144. On the plural usage of "Sabbaths" to designate the week as a whole, see Eduard Lohse (note 11), pp.7,20. 27. Gunter Bornhamm emphasizes this view when he writes: "Paul mentions New Moon and Sabbath (Col 2:16), days, months, season, and years (Gal 4:10), i.e., in each case days and seasons that do not stand under the sign of the history of salvation, but under the sign of the periodic cycles of nature, i.e., corresponding to the movement of the stars" ("The Heresy of Colossians," in Fred O. Francis and Wayne A. Meeks, eds., Conflict at Colossae, SBL Sources for Biblical Study 4, 1973, p.131). 28. Texts and discussion are found in Samuele Bacchiocchi, "From Sabbath to Sunday" (note 1), pp.173f. and 243. 29. "Paul and the Sabbath," Bible Study prepared by the Worldwide Church of God and posted in its web page (www.wcg.org, September, 1998), p. l. 30. "The Sabbath in Acts and the Epistles," Bible Study prepared by the Worldwide Church of God and posted in its web page (www.wcg.org, September, 1998), p.2. 31. Dale Ratzlaff (note 5), p.169. 32. The Nazarite's vow included abstention from all grape products (Num 6:2-4). This, however, was a temporary and voluntary vow. Some, such as Samuel (1 Sam 1:11) and John the Baptist (Luke 1:15) were Nazarites for life. But we have no record of a person taking the vow voluntarily for life. Perpetual vows were taken by parents on behalf of children. The Rechabites led a nomadic life in tents and abstained from all intoxicating drinks (Jer 35:1-19). For a study on the Biblical teaching regarding the use of alcoholic beverages, see Samuele Bacchiocchi, Wine in the Bible (Berrien Springs, Michigan, 1989). My study shows that the Bible disapproves of the use of fermented wine but approves the consumption of unfermented wine, commonly called "grape juice." 33. Paul K. Jewett wisely acknowledges that "if Paul had introduced Sunday worship among the Gentiles, it seems likely Jewish opposition would have accused his temerity in setting aside the law of the Sabbath, as was the case with the rite of circumcision (Acts 21:21)" (note 2), p.57. 34. For texts and discussion, see Samuele Bacchiochi, "From Sabbath to Sunday" (note 1), p.254. 35. See, for example, Willy Rordorf, Sunday: "The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church" (Philadelphia, 1968), p.131; C.S.Mosna, Storia della Domenica dalle Origini Fino agli Inizi del V. Secolo (Rome, 1969), p.183. 36. Dale Ratzlaff (note 5), p.165. 37. For a discussion of scholarly views regarding the meaning of stoicheia, see Samuele Bacchiochi, From Sabbath to Sunday (note 1), pp.344-345. 38. Troy Martin (note 19), p.119. See also idem, "But Let Everyone Discern the Body of Christ (Colossians 2:17)," Journal of Biblical Literature 114/2 (1995), p.255. 39. For a discussion of the pagan calendar, see also E. J. Bickerman, "Chronology of the Ancient World" (Ithaca, New York, 1968), pp.70-79. 40. Troy Martin (note 19), pp.117,119. 41. Ibid., pp.108-109. 42. Ibid., p.109. 43. The Roman adoption of the seven-day planetary week just prior to the beginning of Christianity is discussed at some length in Samuele Bacchiochi, "From Sabbath to Sunday' (note 1), pp. 238-251. 44. For a discussion of the observance and meaning of Passover/ Unleavened Bread in the New Testament, see Samuele Bacchiocchi, "God's Festivals in Scripture and History: Volume 1: The Spring Festivals" (Berrien Springs, Michigan, 1995), pp.75-77. .................... 3. THE FIRST DAY, IS IT REALLY THE LORD'S DAY?
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