The verse that refers to âordinances which were against us,â is a complete misnterpretation of the Greek words, âchierrographonus dogmassen.â Those words mean, in fact, âthe handwriting of accusations which was against us, and nailed them to His cross.â
Since I do not know Greek. I must rely on the Blue Letter Bible lexicon for my interpretation. In the BLB it has for âhandwritingâ âcheirographonâ which means
- a handwriting, what one has written by his own hand
- a note of hand or writing in which one acknowledges that money has either been deposited with him or lent to him by another, to be returned at the appointed time
And for âordinancesâ it has âdogmaâ which means
- doctrine, decree, ordinance
a) of public decrees
b) of the Roman Senate
c) of rulers
- the rules and requirements of the law of Moses; carrying a suggestion of severity and of threatened judgment
- of certain decrees of the apostles relative to right living
So, according to the BLB the interpretation for Col.2: 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; is pretty accurate. This however is not talking about the ten commandments. There is nothing in the ten commandments that was against us. And since the only barometer that we have to show us that we are sinners is the decalogue Jesus cerrtainly would not have done away with them. And He says as much in
Matt.5;17Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Thus, the Law of God remains
The Decalogue remains. The laws of types and shadows that were against us, are nailed to the cross.
but Jesus died and rose on the third day of Passover and thus offered and offers us Justification intermingled with Sanctification, in which one first recognizes his sins when he sees Godâs Law, asks Jesus to forgive him, and then asks for the Holy Spirit to come into his life and heart he cooperates with the Holy Spirit to work changes in his life and behavior.
Sure, justification is the instantanious responce of God to the truly repentant sinner. In other words the grace of salvation that Jesus paid such a dear price for is attributed to the repentant sinner instantaneosly when with a contrite and broken heart we cry out to the Lord. âHave mercy on me a sinnerâ. Sanctification is the lifelong process of becoming more and more like Jesus. That is accomplished through the study of the word.
Jn.17: 17Sanctify them through thy truth: thy word is truth.
The Everlasting Covenantâs Law becomes a âlamp unto my feet.â Psalms, 119.
Amen!
The next verse which states Let no man judge you in name of meat nor drink, nor of the new moons or a feast day or the Sabbaton (seventh-day Sabbath) means that Paulâ new converts who had been former pagans who worshipped Ashteroth, Tammuz, Diana, etc. were beginning to be pressured by their pagan families and neighbors, etc. to return to the pagan practices. Paul exhorted them to stand firmly and follow the, as he said in another place, âtraditions as I have delivered them unto you.â These were Passover, Pentecost (Shavuot), Trumpets, Yom Kipper, Sukkot, etc. The annual holy convocations and sabbaths had been infused by Jesus at Capernaum, and in Jerusalem with Messianic meaning. Paul and John and the rest continued teaching the Gentiles about the feast days, and the Messianic themes in each of them.
The next verse says of the new moons, the feast days and the seventh day Sabbath, that âthese ARE shadows of things to come.â Not were shadows, but are shadows of things to come." KJV based on the Textus Receptus, not the Origen-doctored antecedents of the Deuiway version.
My commentary has this.
The type of sabbath under consideration is shown by the phrase âwhich are a shadow of things to comeâ (Col. 2:17). The weekly Sabbath is a memorial of an event at the beginning of earthâs history (Gen. 2:2, 3; Ex. 20:8â11; PP 48). Hence, the âsabbath daysâ Paul declares to be shadows pointing to Christ cannot refer to the weekly Sabbath designated by the fourth commandment, but must indicate the ceremonial rest days that reach their realization in Christ and His kingdom (see Lev. 23:6â8, 15, 16, 21, 24, 25, 27, 28, 37, 38).
17. Which are a shadow. This phrase is the key to the understanding of v. 16. All the items the apostle lists in v. 16 are âshadows,â or types, symbolizing the reality that is Christ. A shadow has no substance; it is cast by something substantial. Compare the use of the word âshadowâ in Heb. 8:5 and 10:1. The Jewish ceremonies were shadows cast by heavenly realities. Christâs life, ministry, and kingdom are the reality. The portrayal of this in the ceremonial law was only the shadow.
On this passage Albert Barnes, Presbyterian commentator, well observes:
âThere is no evidence from this passage that he [Paul] would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. ⌠He had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the ten commandments. No part of the moral lawâno one of the ten commandments could be spoken of as âa shadow of good things to come.â These commandments are, from the nature of moral law, of perpetual and universal application.â