THREE ADVENTIST PERSPECTIVES
        The SDA Bible Commentary
        Samuele Bacchiocchi
        Robert Brinsmead

CRUCIAL ISSUES IN COLOSSIANS
        The Colossian Heresy
        The Elements of the Universe
        The ceirografon
        ta dogmata
        The Regulations of 2:16
        The Shadow of Things to Come

EXEGESIS OF COLOSSIANS 2:13-17

ENDNOTES

BIBLIOGRAPHY
 
 

        The interpretation of Co. 2:13-17 has had a long and checkered history within Adventism. A brief review of some recent efforts will highlight the crucial issues in the interpretation of this passage.

        The SDA Bible Commentary interprets the ceirografon (2:14--"handwritten document") in the light of Eph. 2:15 as the Mosaic Law.⁽¹⁾ The dogmata (14--"ordinances" or "decrees") are seen as the various laws of the Jewish system which were terminated at the cross (called "ceremonial laws"). Eph.2 and Acts 15:10 are called on as examples of how the ceremonial laws could be "against us." The food and drink of verse 16 is seen in relation to the food and drink offerings of the ceremonial system. Verse 17 is understood as the key to verse 16. Verse 16 consists in the shadows of the cross (cf Heb. 8:5; 10:1). Thus the sabbatwn (16--"sabbaths") are the ceremonial Sabbaths not the seventh-day Sabbath.

        Some 20 years after the publication of the SDA Bible commentary, Bacchiocchi contradicted the Commentary position at numerous points.⁽²⁾ He argues that the term law is absent from Colossians, thus a better identification for the ceirografon is its usual meaning; a certificate of indebtedness or record of sin. The cross is to be seen as destroying the record of sin so that the Christian cannot be accused anymore (Col 2:15 cf Rev 12:10). Thus the accusers-the principalities and powers-are disarmed. To Bacchiocchi Col 2:14 is a restatement of the essence of the Pauline Gospel.

        Following Lohse, Bacchiocchi argues that the food and drink of verse 16 is better seen in a Gentile context than as Judaistic. Thus the Sabbath-keeping of Col 2:16 is an abuse of the fourth commandment. The Sabbath is not nullified by the condemnation of its abuse.

        The issue for Bacchiocchi is that the Colossians had a perverted sense of priorities. Their Sabbath-keeping was in relation to the elements of the universe which order the calendar by directing the course of the stars. Thus obedience to the fourth commandment is not at issue here. What is at issue is the all-sufficiency of Christ. The observances of the Colossians were not worthless, but were not to be used as a "protection system" against the elements which had already been overcome in full by Christ.

        In 1979 Robert Brinsmead did a flip-flop on the question of the Sabbath and thus changed radically in his viewpoint on Col 2.⁽³⁾ He sees the heresy at Colossae as much more Jewish than Bacchiocchi, probably Essene in origin. He argues that ceirografon means simply "written document" and thus must have its meaning determined solely by the context in which it is found. Since its content consists of "regulations" it likely means the whole Mosaic Law as in Eph 2:15.

        For Brinsmead, 2:16 portrays the Jewish traditions and sacred calendar, which are capped by the seventh-day Sabbath. He sums up Paul's argument as "if God has canceled His own regulations you certainly don't need to submit to those that are imposed by mere angels." In conclusion, Brinsmead feels the passage's main message is that the conscience of adult Christians is not ruled by a calendar.

        A careful study of the three positions above yields some most interesting conclusions. Although Brinsmead disagrees with both Bacchiocchi and the SDA Bible Commentary in his conclusion that the seventh-day Sabbath is done away with, his interpretations agree quite often with the Commentary and present something of a middle road between the other two positions exegetically. Thus Bacchiocchi and the SDA Bible Commentary take opposite exegetical approaches to come to the same conclusions.

        A comparison of these three positions makes clear that an exegesis of Col 2:13-17 must take into consideration six basic issues:
        1) What is the nature of the heresy that Paul combats in this letter?
        2) What are twn stoiceiwn tou kosmou (2:8,20-- "the elements" or "basic priniciples of the world" or "of the universe") which this heresy sets forth?
        3) What is the ceirografon ?
        4) What are the dogmata ?
        5) What is the origin of the regulations listed in 2:16?
        6) What is the significance of the shadow-body imagery of 2:17?

        The answers given to these questions will in large part determine the conclusions of a study of this most difficult passage. The second chapter of this paper is an attempt to reach some conclusions in these areas so that the exegesis of the passage can be attempted in the third chapter of his paper.
 
 

        Reading the letters of Paul is roughly like listening to one end of a phone conversation. It is unwise to draw rigid conclusions as to what is going on at the other end of the line. But unless certain issues are grappled with, the message of the letter cannot be understood.

        On the whole, the Colossian congregation appears to have been quite obedient. But the letter cannot be read without the feeling of some kind of threat hanging over the church.⁽⁴⁾ Some would caution, however, that it has become fashionable to find some opponent behind every warning and some hymn behind every digression.⁽⁵⁾ Thus Morna Hooker argues that there was no Colossian heresy.⁽⁶⁾ On the other hand, the repeated use of "let no one..." (Col 2:8,16,18) argues for some kind of tangible threat.⁽⁷⁾ If so, what was the nature of the heresy?

        Lyonnet, Bandstra and Brinsmead see the heresy primarily in Jewish terms, with perhaps some Qumranian overtones.⁽⁸⁾ This "Gnosticizing Judaism"⁽⁹⁾ is not attacked in its own language, rather Paul uses terminology which he borrowed from the Hellenistic milieu.⁽¹⁰⁾ On the other hand, Dibelius and Lohse prefer to see the heresy as primarily Gentile in nature,⁽¹¹⁾ to be identified with the Greek mystery religions.

        From the evidence of the letter, it is clear that the heresy was two-fold; there was a basic theological error (interposing angelic mediators in place of Christ - 2:9,10,18,19), and a corresponding practical error (asceticism and ritualism in addition to Christ in order to gain "added protection" against the elements).⁽¹²⁾

        In addition, the terminology of the heresy is also two-fold.⁽¹³⁾ There are Jewish aspects such as "shadow", circumcision, angels and Sabbath.⁽¹⁴⁾ On the other hand there is Gentile terminology such as eqeloqrhskia, tapeinofrosunh, afaeidia swmatos, timh and probably "fullness of the flesh."⁽¹⁵⁾ On the whole, the terminology seems more Gentile than Jewish,⁽¹⁶⁾ with particular parallels to Pythagorean philosophy.⁽¹⁷⁾ The result is that, although there are continual reminders of Paul's fights with the Judaizers, nothing quite fits the pattern.⁽¹⁸⁾ It seems that Judaism and Hellenism have been cross-fertilized for so long in this region that it is hard to separate the backgrounds from each other.⁽¹⁹⁾ To complicate matters the heresy seems to have been, at least in part, amalgamated with faith in Christ.⁽²⁰⁾ Thus the heresy can safely be called a syncretistic Judeo-Christian Paganism. However, it must not be assumed that the Colossian church had fallen for this heresy, they were only in danger of it at this point.

        Blinzler has collected the various definitions given to the stoiceia as follows:
                1) Letters of the alphabet
                2) The alphabet itself
                3) The basic principles of a science or art; the foundation
                4) The rudiments of a subject, implying immaturity
                5) The physical elements: fire, water, air, earth and sometimes ether
                6) Support, leaning post
                7) The stars and planets
                8) The spirits of the stars or planets
                9) Demons or spirits in general

        After analyzing the extant Greek literature, Blinzler has concluded that definitions 2,4 and 6 are not demonstrable in the ancient world, and 7 through 9 are only found in the second century or later, therefore only 1,3 and 5 are possible in the time of Paul.⁽²¹⁾ The fifth definition (as the material elements of the universe) is by far the most common in Paul's day (some 75% of the instances),⁽²²⁾ and is the only one where stoiceia is found in a genetive construction with kosmos.⁽²³⁾ However, the NT usages are broader than those of the extant Greek literature.

        Paul could see his own Jewish past as a situation of bondage to the elements of the universe (Gal 4:1-10).⁽²⁴⁾ The stoiceia of the universe are in parallel with the "traditions of men" in Col 2:8.⁽²⁵⁾ Heb 5:12 uses the term stoiceia to mean the basic principles of God's word.⁽²⁶⁾ Thus the term seems to evoke a strong tension between Jewish and Pagan elements. But a way out of the dilemma may be found in the connection of Col 2:20 with Rom 6 and 7.⁽²⁷⁾ Just as Rom 6:2,10 told the Christian he had died to sin, Rom 7:4,6 told him he had died to the law. In Col 2:20, however, Paul uses a first class condition to express the fact that the Colossians had "died to the elements of the universe."

        Rather that forcing the issue and ignoring either the Greek evidence or the NT evidence, it seems better to see the stoiceia in Colossians as a reference to the old aeon in whatever guise, Jewish or pagan, it might appear. For Jewish converts like Paul, the stoiceia would be the law, especially with its divisive traditions; for the pagan convert, it would be the best of his background, for the syncretist, it could be both. Such an interpretation does justice to the syncretistic nature of the heresy, especially in the light of verse 17.

        A study of the usage of the word ceirografon makes clear that its primary meaning is a "Schuldschein" or "Bill of Indebtedness."⁽²⁸⁾ It is generally used in the sense of being set forth by a private hand as opposed to notarized or published material.⁽²⁹⁾ Thus the concept of "IOU" comes as close as any English term to the Greek meaning.⁽³⁰⁾ A derived meaning in Jewish apocalyptic is as a record of sin used for the condemnation of mankind.⁽³¹⁾ It is unlikely that ceirografon means law here because the term "law" is never used in Colossians and, in any case, the law is not a book of records.⁽³²⁾ It would appear best to allow the term to carry its usual weight unless overwhelming considerations dictate otherwise.

        ta dogmata could be used in two different ways. 1) In Hellenistic Judaism it is used for the rules and regulations in the Mosaic Law.⁽³³⁾ However, Paul never uses dogmata in this way in Galatians and Romans where he defines the role of the law.⁽³⁴⁾ 2) The dogmata seem to be defined in vss. 16 and 21⁽³⁵⁾ and thus are not Torah-oriented in Colossians,⁽³⁶⁾ but rather refer to the Colossians' syncretistic ascetic practices.⁽³⁷⁾ They were being "dogmatized" (v.20) with ascetic practices that were not typical of First Century Judaism.

        brwsis and posis are not related to the Jewish laws of clean and unclean. For them the proper terms would be brwma and [poma . brwsis and posis concern fasting and ascetic practices that were foreign to normative Judaism at the time.⁽³⁸⁾ Fasting and vegetarianism were more associated with paganism at that time.⁽³⁹⁾

        The feasts, new moons and Sabbath are a typical OT expression for annual, monthly and weekly celebrations.⁽⁴⁰⁾ Whenever the OT mentions new moons and Sabbath together, it is always the seventh-day Sabbath that is understood.⁽⁴¹⁾ Since the ceremonial Sabbaths are already included in the "feast days" it must be the seventh-day Sabbath that is in view in Col 2:16.⁽⁴²⁾ Although the word sabbata is plural, it can have a singular meaning. Since the Sabbath can be understood as a shadow in the NT the context does not contradict the word study.⁽⁴³⁾

        In conclusion, it appears that the regulations of v.16 reflect the same kind of Jewish-pagan syncretism that the heresy as a whole does. Perhaps the pagan rituals were being justified by reference to the OT.

        It would appear that ta dogmata are what is meant by shadow in verse 17.⁽⁴⁴⁾ Christ is the substance of which these were a shadow.⁽⁴⁵⁾ Christ is the true food and drink (1 Cor 10:3,4; 11:23ff; Jn 6:35). Christ is the true Passover (1 Cor 5:7). Christ is the true rest (Mt 11:28). What is contrasted here are the redemptive events of the past with the present redemption in Christ. Thus the shadow-body contrast has to do with the two aeons⁽⁴⁶⁾ (cf 1:13). With the coming of Christ all that pertains to the old age (whether Jewish or pagan) is reduced to a mere shadow.⁽⁴⁷⁾
 
 

        The letter to the Colossians opens with a prayer of thanks and encouragement which climaxes in the famed Christological hymn (1:15-20) and its application (21-23). Then in 1:24-29 he discusses the universal nature of his apostolic commission, which implies that he has a commission to the Colossians and others, even though they haven't met (2:1-5). His pupose in writing to them (ina - 2:2) is so they can have the full riches of Christ rather that falling for a lesser, deceptive substitute.⁽⁴⁸⁾

        In 2:8-15 Paul takes on the false philosophy which is threatening the Colossians.⁽⁴⁹⁾ He contrasts the human emptiness of the philosophy (v.8) with the fullness of the deity in Christ (v. 9,10 - a paraphrase of 1:15-20⁽⁵⁰⁾). This fullness belongs to the Christian because he has died, been buried and raised with Christ in baptism (v.11,12).

        Verse 13 marks a change of subject from "you" to "he". The verse opens with an implicit reference to the two ages: "(Once) you were dead...(but now) He made you alive with Him."⁽⁵¹⁾ The piling up of participles in 13c-15 indicates ampther hymnic tradition.⁽⁵²⁾ Lohse suggests the following form for the hymn:⁽⁵³⁾

        13c carisa,menoj h`mi/n pa,nta ta. paraptw,mataÅ
        14 evxalei,yaj to. kaqV h`mw/n ceiro,grafon toi/j do,gmasin
                    o] h=n u`penanti,on h`mi/n(
                    kai. auvto. h=rken evk tou/ me,sou
                proshlw,saj auvto. tw/| staurw/|\
        15 avpekdusa,menoj ta.j avrca.j kai. ta.j evxousi,aj
                evdeigma,tisen evn parrhsi,a|(
                qriambeu,saj auvtou.j evn auvtw/|Å

        The hymn explicated the term "He made you alive together with Him" by means of three participial phrases:
1) "forgiving our trespasses..." (13c)
2) "wiping out the ceirografon..." (14)
3) "stripping off the rulers...." (15)

        The verb for forgiveness in 13c (carizw) is a suitable verb for the cancellation of a debt.⁽⁵⁴⁾ Thus it fits in well with the proposed interpretation of ceirografon which was given in chapter 2.  2:14,15 gives the historical basis behind the freeing from guilt and Christ's lordship over the "rulers and authorities".⁽⁵⁵⁾ These verses tell how Christ has eliminated those things which may stand in the way of the Christian's full knowledge of forgiveness.⁽⁵⁶⁾

        Verse 14 opens with exaleifw which points to books for the remembrance of sin.⁽⁵⁷⁾ Since the memory of sin yields a bad conscience man stands condemned before the ceirografon, which is thus "against us" and "hostile toward us".⁽⁵⁸⁾ The ceirografon is against us with relation to tois dogmasin . Robertson sees the dative here as locative,⁽⁵⁹⁾ O'Brien as causal.⁽⁶⁰⁾ I personally feel that it is better understood as the dative of reference. The ceirografon is against us with reference to the decrees.⁽⁶¹⁾ It is the transgression of the decrees that has placed us irrevocably in debt as a matter of conscience. The dogmata are the means by which other men take advantage of the human feelings of inadequacy produced by the ceirografon .⁽⁶²⁾

        This ceirografon is taken "out of the middle" by being nailed to the cross. The "middle" is the position of the accusing witness at a trial.⁽⁶³⁾ The ceirografon is pictured as being in the hands of the "rulers and authorities" (v.15) to be used against us.⁽⁶⁴⁾ In his victory over the rulers and authorities on the cross, Christ robbed them of their role as accusers of God's people (cf Rev 12:7-12 and Luke 10:18).⁽⁶⁵⁾ Instead of having power over Christ's people, they are led as mere captives in Christ's triumphal procession.⁽⁶⁶⁾

        While verses 8-15 dealt with the false philosophy, verses 16-23 deal with the false practices of the philosophy on the basis of Christ's redemptive deeds.⁽⁶⁷⁾ Paul's main message in 16,17 seems to be tolerance in that which is peripheral provided it does not eclipse Christ who is the substance of that which is but a shadow. The word does not mean condemn, but judge, so it is neutral on the value of these observances. They are not worthless, but no one should be compelled to observe them in addition to Christ.⁽⁶⁸⁾ They have value as shadows but must be kept in perspective in relation to the Head.⁽⁶⁹⁾

        In summary, it would appear that Bacchiocchi is nearest to the truth when he sees this passage as a restatement of the essence of the gospel in reaction to the heresy that was threatening the Colossian church. Where the indicatives of the gospel are not kept in the forefront, the natural imperfections of humanity can be seized upon by others to enslave Christians (in this case the Colossians) to various rules and regulations as a means of self-improvement. The Colossians needed, in this crisis, to be reminded that their perfection is hidden in Christ.⁽⁷⁰⁾

        With regard to the Sabbath and other Christian rituals, in the context of Colossians the festivals, new moons and sabbaths were not kept with reference to the Torah but for the sake of the elements of the world who direct the course of the stars and thus prescribe the order of the calendar.⁽⁷¹⁾ As a result, this passage does not register Paul's opposition to true Sabbathkeeping; Sabbathkeeping in union with Christ, the Head.⁽⁷²⁾ Paul was too "liberal' in his theology and practice to abolish the Sabbath as Brinsmead and others would suggest. He had a high respect even for the ceremonial practices of Judaism.⁽⁷³⁾  But he is to be forever thanked for his insistence that nothing be allowed to eclipse Christ, the Sun of Righteousness.
 
 

1. SDA Bible Commentary, vol.7, pp. 203-206

2. Bacchiocchi, pp. 339-369.

3. Brinsmead, pp. 25-29.

4. O'Brien, p. xxx.

5. Hooker, pp. 316-317

6. Ibid., pp. 315-323. Hooker notes that Paul is not distressed here as he is in Galatians, the warnings are fairly general, and the pressures of both the pagan environment and Jewish opposition would be strong enough even in normal circumstances to warrant a letter the strength of this one to help them fight temptation.

7. Bandstra, The Law and the Elements, p. 92.

8. Bandstra, in New Dimensions, p. 339; Lyonnet, pp. 150-153.

9. Lyonnet, pp.147; Francis, pp. 209,210; cf Bornkamm, pp. 130-132.

10. Lyonnet, pp. 148ff.

11. Francis, pp. 210-211; Lohse, Colossians, pp. 127-131.

12. Bacchiocchi, p. 345.

13. Lyonnet, p. 146-147.

14. Bornkamm, p. 130.

15. Ibid., p. 134.

16. Bornkamm, p. 128.

17. Schweitzer in Jews, Greeks and Christians, pp. 251-255.

18. Ibid., p. 251.

19. Ibid., p. 257.

20. Bornkamm, pp. 123-125.

21. Blinzler, pp. 430-439; cf Bandstra, The Law and the Elements, pp. 16-30.

22. Blinzler, pp. 439-440.

23. Ibid., pp.440-441.

24. Bandstra, The Law and the Elements, pp. 67-68.

25. Schweitzer, Die Elemente, pp. 246; cf Bandstra, The Law and the Elements, pp. 68-69.

26. Lohse, Colossians, p. 96.

27. Schweitzer, Die Elemente, p. 247.

28. Lahnemann, p. 126.

29. Gnilka, p. 138.

30. O'Brien, p. 125.

31. Weiss, p. 302.

32. Bacchiocchi, p. 350.

33. Lohse, Colossians, p. 110.

34. Gnilka, p. 139.

35. Lohse, Colossians, p. 116.

36. Gnilka, p. 139.

37. Weiss, pp. 304, 310.

38. Lohse, Colossians, p. 115.

39. Ibid.

40. Hos 2:13; Eze 45:17; 1 Chr 23:31; 2 Chr 2:4; 31:3.

41. Brinsmead, p. 28. He cites the following: 2 Kgs 4:23; 1 Chr 23:31; 2 Chr 2:4; Neh 10:33; Isa 1:13; 66:23; Eze 45:17; 46:1; Hos 2:11; Amos 8:5.

42. Bacchiocchi, pp. 359-360.

43. Brinsmead, p. 29.

44. Lahnemann, p. 136.

45. Bandstra, The Law and the Elements, pp. 92-93.

46. Gnilka, p. 147.

47. O'Brien, pp. 139-140.

48. Weiss, pp. 305, 309.

49. Beasley-Murray, pp. 469-470.

50. Bammel, p. 93.

51. Halter, p. 198.

52. Lohse, Colossians, p. 106.

53. Lohse, in Melanges, p. 432.

54. O'Brien, p. 124.

55. Halter, p. 199; Peake, p. 527.

56. Weiss, p. 310.

57. Ibid.

58. Bacchiocchi, pp. 348-349.

59. Robertson, p. 524.

60. O'Brien p. 125.

61. Gnilka, p. 139.

62. Weiss, p. 310.

63. Ibid., p. 311.

64. Lahnemann, p. 128.

65. Bandstra, The Law and the Elements, p. 164; Weiss, p. 302.

66. Williamson, pp. 317-332.

67. Beasley-Murray, p. 478.

68. Bacchiocchi, p. 355.

69. Ibid., p. 357; Carr, p. 500.

70. Weiss, pp. 312-314.

71. Lohse, Colossians, p. 115.

72. Bacchiocchi, p. 346.

73. Ibid., p. 368.
 
 

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