Bible Study - Sabbath School Podcast

Shadow or Substance?

Read Colossians 2:16-19. What Jewish-Christian practices are highlighted here by Paul?

To this day, scholars do not agree on exactly what the issues were that Paul was addressing here. What we can be sure of is that Paul's epistle itself provides quite a bit of information on what seems to have been a Jewish-Christian divisive influence on this predominantly Gentile church (Col. 2:13). That is, the Jewish believers were pushing things that were not necessary for the members to follow.

Clearly, Colossians 2:16 lists a number of regular Jewish practices that were apparently continued among some Jewish converts to Christianity. But even the elements in Colossians 2:18 fit the same context. Jesus criticized pretensions to humility among the religious leaders (for example, Matt. 6:1, 5, 7, 16). From the scrolls of Qumran, we learn that angels featured prominently in some Jewish conceptions of worship. So, the problems that Paul was confronting in Colossae were most likely similar to those he confronted elsewhere.

Since Colossians 2:16 is so often misunderstood, it is important to consider it in greater detail. Notice these points:

Paul's use of "therefore" (ESV) signals that this is a conclusion drawn from what he has already said. Previously, the need for literal circumcision was dismissed because it is the inward change of the heart that matters (Col. 2:11-15).

"Food and drink" refer to the meal and drink offerings that the Israelites brought to the temple.

The specification of "a festival or a new moon or sabbaths" (Col. 2:16, NKJV) apparently alludes to Hosea 2:11, where the same sequence of ceremonial days are referred to, which includes ceremonial sabbaths (see, for example, Lev. 23:11, 24, 32).

Crucial to our understanding of this verse is Paul's own interpretation: that these "are a shadow of things to come, but the substance is of Christ" (Col. 2:17, NKJV). These ceremonial days, like the sacrifices, pointed to the work of Christ (see 1 Cor. 5:7, 1 Cor. 15:23). The seventh-day Sabbath, in contrast, was instituted in Eden, before sin, and long before the ceremonial sacrifices of the sanctuary were adopted; therefore, it was not a shadow to be done away with after the cross.

Although the seventh-day Sabbath is not at issue here, how might you apply Paul's counsel about not passing judgment on others?

Nailed to the Cross

Read Colossians 2:11-15. What issues does Paul seem to be combating here?

How often have we seen these texts, especially Colossians 2:14, misused as an argument against the law and keeping the Sabbath?

To help understand these texts, two main interpretations have been proposed by Seventh-day Adventists: First, the "handwriting" nailed to the cross is the list of charges leveled "against us," similar to the writing Pilate hung on Jesus' cross (Matt. 27:37; John 19:19-20). Or, second, the ceremonial law written by Moses (see Deut. 31:24-26) was nailed to the cross.

When we look at the verse in its larger context, we can see that it is clearly talking about the ceremonial law.

Paul also refers to "circumcision made without hands" (Col. 2:11), that is, "of the heart" (Rom. 2:28-29; compare Deut. 30:16), in apparent contrast to fleshly circumcision, which was one of the most important stipulations of the ceremonial law (Lev. 12:3; compare Exod. 12:48).

Paul then connects this inward change with "putting off the body of the sins of the flesh" and with baptism by immersion. With this baptism, we identify ourselves with Christ's death and resurrection (Col. 2:11-12).

This conversion experience is then likened to having been "dead in trespasses" and "made . . . alive" with Christ, who "forgave us all our trespasses" (Col. 2:13, NRSV).

The word "ordinances" (Col. 2:14) refers to legal decrees, whether secular (Luke 2:1, Acts 17:7) or ecclesiastical (Acts 16:4). This Greek word's only other occurrence in Paul's writings refers to the ceremonial law, which formed a wall of separation between Jews and Gentiles (Eph. 2:14-15).

Because Paul has already referred to the forgiveness of sins and the inner change symbolized by baptism, it is unlikely he would return to that topic again with a different metaphor not used anywhere else in Scripture. Rather, Paul seems to be emphasizing a similar point as made in Ephesians: that the Gentile believers in Colossae need not worry about keeping the ceremonial law, including circumcision, nor about the purity laws that went with such a commitment (compare Acts 10:28, 34, 35).

Clearly, Paul was not suggesting that the Ten Commandments were nailed to the cross, not when elsewhere he defines sin as violation of the Ten Commandments (Rom. 7:7).

Rooted and Growing in Christ

The theme of Colossians is one of the clearest maxims for living the Christian life: "As you therefore have received Christ Jesus the Lord, so walk in Him" (Col. 2:6, NKJV). We receive salvation by receiving a Person, not just a body of teachings. But receiving Jesus also includes accepting all His teachings, as given through the apostles and prophets of the Bible (see Eph. 2:20).

More than anything else, accepting Christ means a death to self, a complete surrender of self to the living Christ.

The Living Word (Jesus) cannot be separated from the Written Word (the Bible). They are two sides of the same coin. In fact, only through Scripture can we know Jesus. We "walk" or live our lives "in Him," meaning that we allow His Word and His Spirit to guide us in all our decisions and practices.

In Colossians 2:7, Paul employs a common biblical metaphor that likens Christians to plants. We become rooted in Christ by accepting Him as our Savior and ordering our life according to His Word. That is how we become "established in the faith."

How do the following passages illuminate the plant metaphor as a symbol of believers? (See Isa. 61:3, Matt. 3:10, Luke 8:11-15, 1 Cor. 3:6.)

Paul clearly delineates the two alternatives open to believers. One is to remain a "planting of the LORD" (Isa. 61:3) and continue being complete in Christ by holding on to Him and His teachings. The other could be likened to an artificial plant that may look real but is actually lifeless. By adopting human philosophies and traditions, we are taken "captive" (Col. 2:8, ESV). Although Christ has set us free, it is possible to be enslaved again with a yoke of bondage (Gal. 5:1; compare Acts 15:10).

In short, accepting unbiblical teachings means rejecting Christ because those who buy into false teachings have, unfortunately, adopted a different gospel and have accepted human authorities over the authority of Scripture (see Gal. 1:6-9). This was a danger in the early church and remains so today.

What has been your own experience with what it means to die to self in order to receive Christ? Why must that be a continual process?

The Wisdom and Knowledge of God

Job asked, "Where can wisdom be found? And where is the place of understanding?" (Job 28:12, NKJV). Paul answers: in Christ, "in whom are hidden all the treasures of wisdom and knowledge" (Col. 2:3, NKJV; compare 1 Cor. 1:30). If we have Christ, we have everything, even the "full assurance of understanding" the purpose of life (Col. 2:2, NKJV). Through Him the mystery of God, which embraces the entire plan of salvation, has been revealed.

Read Colossians 2:1-7. What is Paul's purpose in writing this epistle?

The Greek word paraklēthōsin means "encouraged" or "strengthened" (Col. 2:2). Paul's desire is not only to help the believers in Colossae recognize false teachings but also "to unite" (sumbibasthentes) them in Christian love. The tense used for both verbs--"encouraged" and "united"--indicates Paul's confidence that this epistle will achieve its intended purpose.

He, did, however, commend them for "your good order, and the steadfastness of your faith in Christ" (Col. 2:5, NKJV).

The Greek term taxis, translated "order," is used in the New Testament in reference to the priestly orders of Aaron (Luke 1:8, Heb. 7:11) and Melchizedek (Heb. 5:6, 10, NKJV; Heb. 6:20, NKJV; Heb. 7:11, 17, NKJV), but Paul applies it to order in the church (1 Cor. 14:40), including here. Sometimes there is a tendency to consider church order and organization as merely an ecclesiastical institution with no theological significance.

But by prescribing proper decorum in worship (see, for example, 1 Corinthians 11), and specifying how elders and deacons should be selected (1 Timothy 3, Titus 1), Paul was very careful to preserve order in the church. Through these measures, God's wisdom and the teachings of the Bible are preserved and promulgated.

As a result of the correct teaching that the Colossians had received from Paul's associates, they had "steadfastness" of faith. It cannot be shaken because it rests on a solid biblical foundation that, if adhered to, would help protect them from the errors being promoted by the false teachers.

What has been your experience with the need for "order" in your own spiritual life?

Complete in Christ

Sabbath Afternoon

Read for This Week's Study: Colossians 2; Heb. 7:11; Isa. 61:3; 1 Cor. 3:6; Deut. 31:24-26; Rom. 2:28-29; Rom. 7:7

Memory Text: "So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ" (Colossians 2:16-17, NKJV).

Have you ever been asked why you keep the Sabbath? Perhaps even this week's memory text was used as "evidence" against it. Yet, the text was written not about the fourth commandment, but in response to errors taught by some false teachers in the church. What were these errors?

First, the false teaching is described as "philosophy," "the tradition of men," "the basic principles of the world," and "not according to Christ" (Col. 2:8, NKJV).

It also involved circumcision and the keeping of Jewish festivals (Col. 2:11, 16), along with Jewish purity rituals and regulations connected with food (Col. 2:16, 21). It involved the worship of or with angels or an attempt to emulate angelic worship (Col. 2:18).

And, finally, it was based on "the commandments and doctrines of men" and possibly involved ascetic practices (Col. 2:22-23).

These false teachers were clearly religious and sincere, but they also got the gospel wrong. This week we'll see why. And we will see why the memory verse has nothing to do with our keeping the seventh-day Sabbath.

* Study this week's lesson to prepare for Sabbath, March 7.

Further Thought: "We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us. . . . If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous. Christ's character stands in place of your character, and you are accepted before God just as if you had not sinned.

"More than this, Christ changes the heart. He abides in your heart by faith. You are to maintain this connection with Christ by faith and the continual surrender of your will to Him; and so long as you do this, He will work in you to will and to do according to His good pleasure...

"So we have nothing in ourselves of which to boast. We have no ground for self-exaltation. Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us."--Ellen G. White, Steps to Christ, pp. 62, 63.

"The light given me has been very forcible that many would go out from us, giving heed to seducing spirits and doctrines of devils. The Lord desires that every soul who claims to believe the truth shall have an intelligent knowledge of what is truth."--Ellen G. White, Evangelism, p. 363.

Discussion Questions:

1. Read again the memory text: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Cor. 5:21). What does this mean? What does it mean that Christ became sin for us, and how should that help us understand the substitutionary nature of the Cross? Also, what does it mean to be "made the righteousness of God in him"?
2. Dwell more on the question of "once saved, always saved," which many Christians believe. Why do we believe that this is a false doctrine? What obvious dangers does it present to someone who believes this? How can we, even while rejecting that doctrine, still have assurance of salvation?
3. How "grounded and steadfast" (Col. 1:23, NKJV) in your faith are you? How well do you know what you believe and why you believe it? What can you do to better know what you believe? And why is it so important that you are "grounded and steadfast" in the faith?

Power of the Gospel

Read Colossians 1:28-29. What is Paul's focus? Why do you think "everyone" (ESV) is repeated three times?

The focus of Paul's preaching was Christ and Him crucified (1 Cor. 1:23). According to Ephesians 5:27, the purpose of Christ's sacrifice is "that He might present her [the church] to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish" (NKJV). Thus, the aim of Paul's gospel preaching is to "present everyone mature in Christ" (Col. 1:28, ESV). He does this by teaching and warning--teaching the various points of Christian doctrine and practice (2 Thess. 2:15, 1 Tim. 4:11, 1 Tim. 5:7, Titus 1:9) and warning of the consequences for rejecting the gospel and of the dangers of false teachers (Acts 20:29-31, Rom. 16:17).

This is how we grow to be mature Christians, by accepting the teachings and heeding the warnings of Scripture. Maturity is an important concept. The parents of a newborn baby celebrate every milestone--first words, learning to walk, and learning to read. What parent would not be alarmed if their child, after several years, was still unable to walk or talk? Growth and development are normal and expected. The same is true of the Christian life.

The Greek word translated "mature" (teleios) means perfect and without defect. Through the process of Christian growth, we become keenly aware of the depth of God's law and that its requirements are "exceedingly broad" (Ps. 119:96, NKJV). We understand it extends to "the thoughts and intents of the heart" (Heb. 4:12).

But we need to be careful, which is why Paul used the word "warning" in Colossians 1:28. The way that "seems right . . . is the way of death" (Prov. 14:12, NKJV). Spiritual discernment comes from a Spirit-guided knowledge of God's Word. False teachings usually have some truth but either add to or take away something of what the Bible says (see Isa. 8:20). The latter often succeeds, if not by directly doubting what God says, then at least by questioning whether it is really possible or whether it is applicable to our day. We must be wise as serpents but harmless as doves when it comes to discerning doctrinal truth from error.

How do you understand what it means to be "perfect in Christ Jesus" (Col. 1:28)? How does an understanding of what Jesus accomplished for us at the cross help in knowing what it means to be "perfect in Christ Jesus"?

Mystery of God Revealed

Read Colossians 1:26-27. Paul twice talks about "the mystery." What mystery?

In another place, Paul refers to "the mystery of God," which is God's eternal purpose "ordained before the ages for our glory" (1 Cor. 2:7, NKJV) and revealed through the plan of salvation. Peter speaks of this truth as something that the prophets anticipated and that "angels desire to look into" (1 Pet. 1:10-12). It was devised "before the foundation of the world" (1 Pet. 1:20) and "kept secret since the world began" (Rom. 16:25). However, through Christ's life, death, and resurrection, this mystery has been unveiled (2 Cor. 3:14).

How do the following references to the mystery of God illuminate various aspects of the plan of salvation?

Eph. 1:7-10

Eph. 3:3-6

Ultimately, "all things" in heaven and on earth will be brought together into complete oneness in Christ. This was the focus of Christ's prayer in John 17. Exactly how this would come about was a mystery that has now been revealed through the gospel.

Why God would love us so much that He would give Jesus, heaven's priceless treasure, for our salvation, will be our study throughout eternity. But we know this: Christ "died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again" (2 Cor. 5:15, NKJV). As a result, all who believe in Christ, both Jews and Gentiles, share equally in the promises of God through the gospel and have been brought together into one body, the church.

"Christ in you" (Col. 1:27) refers to Christ's dwelling in the heart by faith (Eph. 3:17; compare Gal. 2:20). This spiritual union with Christ enables believers even now to "sit together in heavenly places" (Eph. 2:6) and taste "the powers of the world to come" (Heb. 6:5). Through Christ's presence in our lives, He is already beginning to unite us with heaven. It is the gospel working in the hearts of believers that "has qualified us to be partakers of the inheritance of the saints in the light" (Col. 1:12, NKJV).

God's Eternal Plan

Read Colossians 1:24-25. What does Paul say about his suffering for Christ's sake?

Though Paul wrote Colossians while under house arrest in Rome, perhaps his greatest suffering came from not being able to labor intensively from place to place and house to house, as he had done previously (Acts 20:20). These afflictions (or tribulations), which Christ forewarned of (Matt. 24:9, John 16:33), "are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:18). This is the bigger picture. As Paul had written to the Christians in Philippi, so now to the Colossians he rejoices over his sufferings, which are for their benefit (Col. 1:24).

Paul may be in prison, but "the word of God is not bound" (2 Tim. 2:9). While Paul was in this confinement, Philippians, Ephesians, and Philemon were also written. After his release, God inspired him to write the important counsels found in 1 Timothy and Titus. Then, during his final imprisonment in a Roman jail, he wrote 2 Timothy. In short, these final years provided Paul the opportunity to write a significant portion of the New Testament, which probably included Hebrews.

God's eternal plan envisioned all of this and more. The Greek word Paul uses in Colossians 1:25, generally translated "stewardship," is oikonomia. Used in a limited sense (as, for example, in 1 Tim. 1:4), it refers to "God's way of ordering things."--Luke Timothy Johnson, The First and Second Letters to Timothy (New York: Doubleday, 2001), p. 164. That would include Paul's apostleship. But in a broader sense, it includes all the provisions God has made in the plan of salvation. The ministry of Paul, the other apostles, and even the prophets of the Old Testament (Eph. 2:20, Eph. 3:5), including Moses, were designed "to fulfill the word of God" (Col. 1:25), all in connection with this divine plan.

Although we will look more closely at this topic in tomorrow's study, it is helpful at this point to notice that Paul recognized his ministry as just one small part of a much larger, long-range divine plan that began being implemented "from the foundation of the world" (Matt. 13:35, Eph. 1:4).

Think about your own life. How might the decisions you make (big and small) fit within God's larger plan? Can we really know whether a decision is actually "small"? How might it have larger ramifications that will become apparent only later?

If  You Continue in the Faith

Read Colossians 1:23 (NKJV). What do you think Paul means by remaining "grounded and steadfast" in the faith? (See also Col. 2:5 and Eph. 3:17.)

There are four different types of "if" statements in Greek, each with different nuances. The one with which Colossians 1:23 begins assumes that the condition is true. That is, Paul encourages the Colossians with the thought that they will, indeed, continue in the faith. As Paul soon indicates, he has already seen evidence of their faith and steadfastness (Col. 2:5). Nevertheless, their hope is still conditional on their persisting on the path of faith that they have entered.

This idea of persisting is the meaning of the Greek word translated "continue" (Col. 1:23, NKJV). It is used of the scribes and Pharisees who continued to demand of Jesus an answer as to what should be done with the woman caught in adultery (John 8:7); also of Peter continuing to knock at the door after Rhoda recognized his voice but left it locked and ran inside to tell the others (Acts 12:16). It is also used by Paul, who encourages Timothy to remain faithful to the doctrinal and practical instructions he has given (1 Tim. 4:16). His meaning here is similar except that it is applied to believers generally.

As we will see in next week's lesson, Paul is concerned that the Colossians may chase after human-based ways of salvation instead of holding fast to the hope offered by the gospel (see, for example, Col. 2:8, 20-22). The word "grounded" refers to having laid a solid foundation of faith and love based on God's Word (see Matt. 7:25, Eph. 2:20, Eph. 3:17).

Related to this idea is the Greek word translated "steadfast," referring to an immovable structure and, by extension, to a Christian who cannot be "moved away from the hope of the gospel" (Col. 1:23). The same word is used in 1 Corinthians 15:58: "be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord" (NKJV).

Contrary to the common belief of "once saved, always saved," Paul is saying something completely different.

What has been your experience regarding the importance of continuing to exercise faith? That is, why must you always make a conscious choice to do that? What will happen if you don't?