A Critical Look at

C o l o ssi a n s
2:16-17
Does this passage disparage the Sabbath,
Festivals and New Moons? If not, what
does it really mean? Careful exegesis
reveals the true intent of this passage.
By Larry J. Walker

C olossians 2:16-17 is one of the passages most commonly used to document the claim that the Sabbath and
Holy Days are not required to be kept in the new covenant. The conclusion is that the "judging" refers to Judaizers
trying to put pressure on the Colossians to keep these days, which Paul allegedly says should not be kept because
they are only a shadow of the spiritual reality — Jesus Christ.

Many have had to deal with this argument in defense of the belief that the Sabbath and Holy Days must still be
kept. Does this passage say that the Colossians are being pressured by Judaizers to keep the Holy Days, or that they
were being judged for keeping the Sabbath and Holy Days? The translators’ addition of the word "is" after "body"
has a great bearing on determining the meaning of the verse.

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Let’s take a fresh look at these verses to see what they actually mean. Proper exegesis is necessary to clarify the
meaning of this controversial passage. If we carefully examine the verses in question on the basis of grammatical
points and historical facts, we can eliminate errors of interpretation and clearly understand what Paul meant.

Importance of Gnosticism

By way of historical background, it is widely known that the heresy known as the "Colossian heresy" was not just
Judaizing but Gnosticism. Many have assumed that both elements were present due to the references to
circumcision, Sabbath, and Holy Days. In a sense that is true, since Gnosticism was not a separate religion, but a
religious concept that could be combined with an established religion with the promise of "improving" it. It was a
sort of spiritual "hamburger helper" in the sense that it was a belief system that combined with, and allegedly
improved, the host religion.

So Gnostic Judaism was a blend of Jewish religious practices with a Gnostic flavor (to extend the hamburger helper
analogy). It is most important to bear in mind that Gnostic Judaism, seeking to absorb the newly emerging Christian
religion into its syncretic admixture, was the main culprit Paul was combating in this epistle, as it was in Galatians
and other New Testament books. This fact provides a perspective which is vitally important to understand the
points Paul makes in Colossians 2:16-17.

A brief summary of the basic tenets of Gnosticism will enable us to understand the philosophical underpinnings of
the problems in Colosse that Paul was addressing. Gnosticism gets its name from its claim of higher knowledge
(Greek gnosis) which it promised to its disciples.

One of the fundamental teachings of Gnosticism was that matter is evil. This belief led many down the road of
asceticism as a way to avoid physical pleasure, which was considered evil. (This makes the hamburger helper
analogy a humorous oxymoron.) The idea was that one must purge himself of evil matter by asceticism (avoiding
physical pleasures) and by punishing the flesh. The libertine element of Gnosticism took an opposite approach, that
since one cannot avoid matter, and being spiritual is totally unrelated to matter, one could do as he pleases and
indulge the flesh to the limit and still be spiritual. The ascetic aspect is the obvious target of Paul’s warnings in
Colossians 2.

Angel worship was also a fundamental aspect of Gnosticism. This took many forms, including celebration of
special days and other religious customs based on astrological concepts of time.

Gnosticism achieved a large measure of success in Judaism and Christianity, as evidenced by the many Gnostic-
based terms and concepts found in several New Testament books. This is a fascinating topic, but we need not
consider any further information on the subject at this time.

The Daily Study Bible by Barclay (vol. 11, pp. 97-99) also has a good basic description of Gnosticism.
International Standard Bible Encyclopedia contains a lot of good information on the topic as well. With this in
mind we will now delve into the text.

After Paul’s customary salutation, he stresses his wish for the Colossians to be filled with, and increase in,
knowledge (1:9-10). This is an oblique reference to, and subtle putdown of, Gnosticism.

The word knowledge is translated from the Greek is epignosis (gnosis preceded by the preposition epi), which
means complete knowledge (implying Gnosticism was not complete despite its lofty claims).

The primacy of the incarnate Jesus Christ is a major point of emphasis throughout the epistle because of the
heretical Christological claims of Gnosticism, another interesting topic that we need not digress into here. One
significant point that needs to be stressed, however, is the emphasis on the body of Christ, both literally and
figuratively. Divinity and humanity as well as spirit and flesh were totally incompatible according to the dualistic

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Gnostic concept of evil matter. It was utterly inconceivable to the Gnostic mind that God could appear in literal
flesh and blood. So Paul also uses soma (the Greek word for body) to stress the corporeality of Christ (1:22, 2:9), a
point which is fundamental to the message of the cross. He also emphasizes by the figurative use of soma that the
Church is the body of Christ (1:18, 24; 2:17, 19; 3:15).

Paul clearly identifies the "Colossian heresy" in 2:4-8 as a philosophical system based on worship of "the Elemental
spirits of the world" (Moffatt for Greek stoicheia tou kosmou, cf. RSV, NRSV). So Expositor’s Bible Commentary
explains:

Understood in this manner, the passage means either (1) that the "philosophy" of the errorists was a system
instigated by the elemental spirits (perhaps thought of as the powers of evil) or (2) that it was a system
having the elemental spirits as its subject matter. The second meaning is more likely the one intended by
Paul, for we know from 2:18 that the Colossian heresy made much of the "worship of angels" (vol. 11, p.
198).

Paul tells the Colossians, "See to it that no one take you captive (NIV) (‘plunder you or take you captive,’ NKJV
margin)." Expositor’s Bible Commentary points out:

The word translated "takes captive" (sylagogon), which was regularly used of taking captives in war and
leading them away as booty, depicts the false teachers as ‘men stealers’ wishing to entrap the Colossians
and drag them into spiritual enslavement (vol. 11, p. 197-198).

Many members in Galatia had already gone back into this same source of "bondage" (Galatians 4:3, 8-10).
Gnosticism was the culprit there also as Walter Schmithals explains in his blockbuster book entitled, Paul & the
Gnostics.

Identification of the Gnostic influence in the apostolic church is a major key to understanding many scriptures that
have long been erroneously explained in an anti-Judaizer context and thus used to denigrate anything "Jewish."
Syncretism does not lend itself to either/or reasoning when identifying the source of heresy in the early church.
Gnosticism was combined with Judaism, which was the catalyst for introducing Gnosticism to Christianity.

One must recognize the Gnostic twist behind the alleged "Judaizing" to avoid "throwing the baby out with the bath
water." In other words Paul is not condemning "Jewish" customs but the manner in which they were being
observed.

It doesn’t require much scholarship to recognize from the context of the second chapter that the pressure upon the
Colossians was decidedly not from Judaizers. Paul issues a series of three warnings linked together to identify the
same source of danger. The terminology in 2:8 and 2:18 (before and after the passages in question) clearly
identifies Gnosticism and just as clearly rules out Judaism. It therefore would make no sense to read Judaism into
verse 16.

Judging--the main point of the passage

The main point of verses 16-17 is the Colossians should not allow these heretics to judge them. Zodhiates says, the
word "judge" (Greek krino) means "to separate, distinguish, discriminate between good and evil . . . . In the NT, it
means to judge, to form or give an opinion after separating and considering the particulars of a case" (The Complete
Word Study, by Spiros Zodhiates).

The verb form is imperative (a command). When combined with the Greek particle me, the imperative becomes a
prohibition commonly used to forbid an action (in this case judging). The emphatic statement is linked to the
previous context by the conjunction "therefore."

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The point is that since Christ wiped out our debt of sin and "disarmed principalities and powers" ("wicked spirits in
high places" — Ephesians 6:12) by His death (cf. Hebrews 2:14; Romans 8:38-39), angel worship (climbing the
ladder of "emanations" to work one’s way up to God, the idea behind Gnostic angel worship) was unnecessary and
inappropriate. Therefore no one should judge them. Rather they should look to the body of Christ to judge them. Or
it could mean that everyone should discern (or "judge") the body of Christ by means of eating and drinking in
celebrating these days and not bow to the pressure of unenlightened heretics.

The "false humility" (verse 18) involved ascetic practices of Gnostic Judaism, as Rienecker explains, " . . . the
consequence of this ascetic practice is entrance into the heavenly realm." (A Linguistic Key to the Greek New
Testament, by Fritz Rienecker, vol. 2, p. 230).

Exegetical Dictionary of the New Testament by Horst Balz and Gerhard Schneider explains the link between ascetic
food regulations and the "elemental spirits" of Colossians 2:8, 20:

This philosophy . . . regarded these spirits as powers capable of preventing a person from attaining the
fullness of salvation (cf. v. 9), if that person did not submit to them by following certain religious practices
such as worship of angels, partial renunciation of food [emphasis mine], etc. (vol. 3, p. 278).

Key grammatical points

Many grammatical points bear upon the true meaning of this passage. Greek is a very precise language. Verb
inflections, case endings of nouns, and syntax offer important exegetical clues, as we will soon see. Translation
from one language to another also presents problems that can blur the meaning intended in the original language.

The expression "in meat or in drink" in verse 16 (KJV) is an inaccurate and misleading rendering of the Greek
words en brosei kai en posei. A better translation is "eating and in drinking," not "food and drink", for which Paul
would have used broma and poma" (Expositor’s Greek Testament, by W. Robertson Smith, vol. 3, p 530). The two
practices under attack were "eating and drinking" (proper translation) and part of the matter of observance of
Festivals, New Moons and Sabbaths. The objection was not the what should or should not be eaten or drunk, but the
act of eating and drinking in the process of worship, because feasting would be considered indulging the flesh and
thus sinful by Gnostic standards.

W. Robertson Smith makes this clear:

The question is not altogether between lawful and unlawful food, but between eating and drinking or
abstinence. Asceticism rather than ritual cleanness is in his mind. The Law is not ascetic in its character, its
prohibitions of meats rest on the view that they are unclean, and drinks are not forbidden, save in
exceptional cases, and then not for ascetic reasons" (Expositor’s Greek Testament, by vol. 3, p. 530).

A. T. Robertson explains,

Paul has here in mind the ascetic practices . . . of the Gnostics (possibly Essenic or even Pharisaic influence
. . . . The Essenes went far beyond the Mosaic regulations. (Word Pictures in the New Testament, vol. IV,
p. 496).

So the topic in question was decidedly not clean and unclean meats but asceticism versus Christian rejoicing and
feasting.

Meaning of meros

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Let us now consider the other matter for which the Colossians were being judged. We now encounter yet another
misleading translation. Most versions give the impression that the nouns "festival," "New Moon," and "Sabbaths"
are objects of a preposition "regarding" (NKJV). There are several problems with this misconception. If Paul had
meant to use a preposition, he could have used peri ("concerning") as in 1 Corinthians 8:1. Instead the Greek word
is meros, which is not a preposition but a noun, derived from the verb merizo, which means "to cut in portions."

Meros is nearly always translated "part" or "portion" elsewhere in the New Testament. It denotes a sharp division or
separating off from something. When used conceptually, it sets up a dichotomy by drawing a distinction between
what it represents and that to which it is contrasted, emphasizing the need for separate consideration of the two
matters. In this passage meros is the object of the preposition en ("in"), whereas "festival," "New Moon," and
"Sabbaths" have the genitive case ending, which connects them to meros in the sense of "portion of a Festival or a
New Moon or Sabbaths." The "anarthrous" construction of the nouns (i.e., not preceded by the definite article, "the"
in English) implies quality or nature rather than identity, although the identity as "Jewish" days is not in question.

Gnostic objections to Sabbath, Festival and New Moon observances

Putting all this together, the significance is that only a portion or aspect of the inherent quality or nature of the
Festivals, New Moons, and Sabbaths were being criticized, namely how they were to be observed. Gnosticism had
no problem with observation of special days. In fact astrological observance of special segments of time was a
major part of Gnostic practice (Galatians 4:10). The conflict in Colosse was the manner in which the members
were celebrating them. Leviticus 23 designates the weekly and annual Sabbaths as feast days. The New Moons
were also major festive occasions at the time, as pointed out by Vincent:

The day was celebrated by blowing of trumpets, special sacrifices, feasting [emphasis mine throughout],
and religious instruction. Labor was suspended, and no institutional or private fasts were permitted to take
place. The authorities were at great pains to fix accurately the commencement of the month denoted by the
appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as
soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel
on the sabbath for this purpose (Word Studies in the New Testament, by Marvin R. Vincent, vol. 1, ch. II, p.
495).

Again one can easily recognize the potential for Gnosticizing this God ordained occasion by emphasis on the
chronological aspect and by eliminating the festiveness on the basis of the dualistic concept of self-denial.

Significance of verb tense

Now we come to verse 17, which nearly the entire Christian world considers a putdown of the Sabbaths, Festivals
and New Moons as a "shadows" of the "reality" of Christ. This is implied by the insertion of "is" between "body"
and "of Christ. But is this a valid addition to the text? Here again the language plays an important role in
determining the specific meaning.

It is most important to note the tense of the verbs in the text of this passage. They are correctly translated as "are"
(present active indicative) and "to come" (present participle). The point is that the tenses rule out the interpretation
that the Sabbath and Holy Days became obsolete with the coming of Christ because of the time perspective of the
statement.

To have that meaning, it would have to say "were", since Christ had already come in the flesh, died for our sins, and
was resurrected by the time Paul wrote Colossians. Yet he says the Festivals, New Moons, and Sabbaths are (still) a
shadow at the time Paul wrote, years after Christ’s death. Shadow of what? Of "things to come." This is an accurate
rendering of the present participle form of the Greek word mello, which means " ‘to be about (to do something)’,
often implying the necessity and therefore the certainty of what is to take place" (Vine’s Dictionary of Biblical
Words).

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The identical construction (except for gender and case ending) is also found in 1 Corinthians 3:22, where its
contextual meaning is instructive. The present participle form in Greek projects a timeless, ongoing activity
extending into the future as viewed from the temporal vantage point of the main verb, which in this case is the
present tense ("are" or technically "is" in Greek to denote the aggregate of the three nouns comprising a three-fold
package) of the intransitive verb "to be."

So the grammar makes a very decisive case for, not against, Christian observance of these occasions, not to "earn
salvation" (which is impossible) but to foreshadow events yet to unfold in God’s master plan, of which Jesus Christ
is the focal point and central figure.

Also in verse 17, most translators insert the word "is" between soma ("body") and tou christou ("of Christ") in an
attempt to clarify the meaning in English, since English grammar demands a verb in this clause. No verb is required
in Greek, and none is present in the original text of this verse. A similar example of this construction is 1
Corinthians 7:19, "Circumcision is nothing and uncircumcision is nothing, but keeping the commandments is what
matters" (NKJV). The words "is what matters" are added to make sense of what is implied but left out in the text.
Both are examples of "antithesis," which is "the rhetorical contrast of ideas by means of parallel arrangements of
words, clauses, or sentences (as in ‘actions, not words’)" (Webster’s Ninth New Collegiate Dictionary).

"Body of Christ" or "Body is of Christ"?

Adding the word "is" between "body" and "of Christ" sets up an antithesis between "shadow" and "body," thus
implying the inferiority and foreshadowing aspect of the festivals, New Moons, and Sabbaths to Christ. This serves
as a theological basis for rejecting their observance under the new covenant by pitting them against the "reality" of
Christ. Adding the verb "let" prior to the expression "the body of Christ," sets up an antithesis between the sources
of "judging" — humans outside the church (verse 16) versus "the body of Christ" or the Church.

Let us consider both possibilities on the basis of the following points:

1. There are examples of the antithetical apposition of soma and skia ("shadow") in contemporaneous extra-biblical
sources, including Philo, who was, in fact, an influential figure in the development of Gnosticism.

2. However, soma (rendered "substance" or "reality" in most modern translations of this passage) is never used in
the entire New Testament for anything other than a literal physical body (usually human) or to the corporeal "body
of Christ," i.e., the Church. This makes a case against the use of soma for establishing an antithetical nuance of
"substance" or "reality" in apposition to "shadow."

3. In all other occurrences of soma in Colossians, the meanings are the human body (2:11, 23, cf. Romans 7:24),
the physical, human body of Jesus (1:22, 2:9, the latter actually an adverbial form of soma) or the corporeal "body
of Christ," i.e., the Church (1:18, 24; 2:19; 3:15).

4. Placing "is" within the expression "body of Christ" also has no precedent in the New Testament. The phrase
"body of Christ" is found in four other passages (Romans 7:4; I Corinthians 10:16, 12:27; Ephesians 4:12) and
implied in many other passages where soma is used in that context, even though the full expression "body of
Christ" does not appear.

5. Judging is the main subject of the context of 2:16-17 as well as the entire section beginning in verse 8 and
continuing through verse 23.

6. The clincher is that the rules of Greek grammar do not allow "is" to be inserted between "body" and "of Christ"
in this passage. Troy Martin, director of religious studies at St. Xavier University in Chicago, has written an article
in the Spring 1995 issue of the Journal of Biblical Literature explaining the technicalities of this important
grammatical consideration.

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All of this presents a stronger case for a the meaning derived from inserting the word "let" than for a shadow/body
antithesis implied by breaking up the expression "body of Christ" with the word "is," for which there is no New
Testament precedent, and which is contrary to Greek grammar.

Furthermore, 1 Corinthians 6:1-7 presents the matter of "judging" (same Greek word) within the Church in a
positive context as defined earlier, "to form or give an opinion after separating and considering the particulars of a
case." Likewise in this verse, "Let the body of Christ" finishes the thought at the beginning of the sentence, "Let no
one judge you, . . . " which, as we have seen, is the main theme of the larger context of the chapter.

Let’s briefly summarize the conclusions we have drawn in this paper.

1. The Colossians were observing the Festivals, New Moons, and Sabbath, just as they were eating and drinking.

2. The ascetic, Gnostic-based heretics were criticizing them for eating and drinking and rejoicing in celebration of
these festive occasions.

3. These occasions (including the New Moon, which is not one of the commanded Holy Days, but is certainly
appropriate to observe) still have symbolic value and should continue to be observed as a continual reminder and
source of instruction about the basic historic truths of the plan of God, past, present and future.

4. Paul strongly forbids unenlightened Gnostic heretics to stand in judgment of the members of the Colossian
congregation or criticize them for keeping these days.

5. Members must continue to look to the body of Christ (who is the focal point of God’s plan and of these occasions
which foreshadow His future role in that plan) as the authority to observe these days. They must also look to Christ
to keep God’s people united together. The Sabbath and Holy Days help promote this unity by bringing members
together in commanded assembly and reminding them they are "sanctified" ("holy" or uniquely special) members
of the family of God.

Here is a paraphrased version of what Paul is saying in Colossians 2:16-17, based on the points made in this paper,
"Let no man judge you for eating or drinking or for any portion of your observance of a Festival, New Moon or
Sabbath (which are a shadow of future events in God’s master plan, of which Jesus Christ is the central figure), but
let the body of Christ (which "casts the shadow" as He, walking in the light, moves forward toward their antitypical
fulfillment), be your judge in these matters."

Vital importance of this passage for God's people today

Paul said in 1 Corinthians 15:19, "If in this life only we have hope in Christ, we are of all men the most pitiable."
God’s Sabbath and Holy Days remind us of the past, present, and future reality of Jesus Christ. Those who would
advocate abandonment of these intensely meaningful, relevant days and consider them obsolete ceremonial laws
fulfilled by Christ, and who teach that the obligation (make that "privilege!") to observe them is no longer required
of a Christian under the New Covenant, are indeed to be pitied, and "will be called least in the kingdom of heaven"
(Matthew 5:19).

In his final appeal Paul admonishes the Colossians, "Let no one defraud you of your reward . . . " by means of the
deception of the pagan Gnostic heresies that were being foisted upon them. Vincent explains:

" . . . from kata "against," brabeuo "to act as a judge or umpire." Hence "to decide against one," or "to
declare him unworthy of the prize" . . . which . . . I think must be retained, in continuation of the idea of
judgment in ver. 16, "let no man judge," etc. The attitude of the false teachers would involve their sitting in
judgment as to the future reward of those who refused their doctrine of angelic mediation (Word Studies in
the New Testament, vol. III, p. 494).

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Those who allowed their thinking and conduct to be swayed by heretics outside the Church were "not holding fast
(Greek krateo to the Head [Jesus Christ], from whom all the body [the Church], nourished and knit together by
joints and ligaments [individual members — cf. Ephesians 4:15-16], grows with the increase which is from God"
(Colossians 2:18-19).

This brings to mind a very sobering and timely warning issued by Jesus Christ to "the church at Philadelphia" to
"Hold fast [same Greek word krateo) to what you have, that no one may take your crown."

Is there a message here even though the source and exact nature of the theological argument is not the same today?
Would we be jeopardizing our "crown" by throwing away the Holy Days and Sabbaths on the basis of "persuasive
words" (Colossians 2:4) and "empty [void of truth] deceit" contrary to what the Head of the Church led His Church
to understand, and which still remains in print to instruct (or "judge") us? Perhaps the best way to answer the
question is in the words of Jesus Christ Himself in Revelation 3:13, "He who has an ear to hear, let him hear what
the Spirit says to the churches."

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