President Trump declares Sabbath begins tomorrow at sundown

[Hobie]

Looks like the Sabbath declaration by President Trump is real...

"Jewish American Heritage Month, 2026 First time ever.

Presidential Actions Proclamations May 4, 2026 BY THE PRESIDENT OF THE UNITED STATES OF AMERICA A PROCLAMATION

This Jewish American Heritage Month, we honor the countless contributions of Jewish Americans throughout our Nation’s 250 glorious years of independence, and we celebrate their unwavering commitment to the values that make our country great — faith, family, and freedom. In his letter to the Hebrew Congregation in Newport, Rhode Island, in 1790, President George Washington beautifully said, “May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid.” Since the earliest days of our Republic, Jewish Americans have helped build the cause of liberty and sustain the greatness of our Nation. Among them was the iconic Haym Salomon, an early supporter of the war for independence. As stories tell us, Salomon was instrumental in the success of our Continental Congress and Founding Fathers, and rallied support for freedom. He was a zealous advocate against tyranny, and even after imprisonment by the British Crown, he continued his work in defense of freedom. In the end, he gave everything to the success of the American Revolution. Like so many Jewish Americans who follow in his footsteps, Salomon’s legacy stands as a testament to the unshakable belief in the American promise. In the same letter to the Hebrew Congregation at Newport, President Washington proclaimed that the United States “gives to bigotry no sanction, to persecution no assistance.” Under my leadership, we are aggressively fighting the violence against Jewish Americans that increased under my predecessor, prosecuting hateful criminals to the fullest extent of the law, and working to end the scourge of anti-Semitism throughout our institutions, especially on college campuses.

As President, I will never stop fighting to protect our birthright of religious freedom — a sacred right that continues to guide our Nation, drawing us closer to the Almighty each and every day. Throughout this historic year, we rejoice in the triumph of the American spirit and rededicate ourselves to the cause of liberty and justice for all. In special honor of 250 glorious years of American independence and on the weekend of Rededicate 250 — a national jubilee of prayer, praise, and thanksgiving — Jewish Americans are encouraged to observe a national Sabbath. From sundown on May 15 to nightfall on May 16, friends, families, and communities of all backgrounds may come together in gratitude for our great Nation. This day will recognize the sacred Jewish tradition of setting aside time for rest, reflection, and gratitude to the Almighty. This month, we celebrate the contributions that Jewish Americans have made to our way of life, we honor their role in shaping the story of our Nation, and we remember that religious devotion, learning, and service to others are enduring pillars of a thriving culture. Through every trial and triumph, the contributions of Jewish Americans have shaped our past, have strengthened our communities, and will continue to inspire American greatness for generations to come.

NOW, THEREFORE, I, DONALD J. TRUMP, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim May 2026 as Jewish American Heritage Month. I call upon Americans to celebrate the heritage and contributions of Jewish Americans and to observe this month with appropriate programs, activities, and ceremonies. I further call on all Americans to celebrate their faith and freedom throughout this year, during this month, and especially on Shabbat to celebrate our 250th year. IN WITNESS WHEREOF, I have hereunto set my hand this fourth day of May, in the year of our Lord two thousand twenty-six, and of the Independence of the United States of America the two hundred and fiftieth. DONALD J. TRUMP

 

[David]

Looks like the Sabbath declaration by President Trump is real...

This is not an attempt to enforce Seventh-day Adventist doctrine. The proclamation is about Jewish American Heritage Month and specifically recognizes the Jewish tradition of Shabbat. It encourages Jewish Americans to observe a national Sabbath and says others may come together for rest and gratitude. That is not the same thing as requiring Christians to keep the seventh-day Sabbath.

It does not matter who says Sabbath-keeping is required to be saved. President, preacher, denomination, prophet, or anyone else, they are wrong if they add that to the gospel.

Scripture is the authority, not man. The Bible says, “He that hath the Son hath life; and he that hath not the Son of God hath not life” ~1 John 5:12. It does not say, “He that keeps the Sabbath hath life.”

Paul said, “Let no man therefore judge you... in respect of... the sabbath days” ~Colossians 2:16. So anyone making Sabbath-keeping a salvation requirement is contradicting the apostolic Word of God.

Christ saves. Sabbath-keeping does not. That is the point.

 

[Hobie]

Charlie Kirk, now the President, what next..

 

[David]

Charlie Kirk, now the President, what next..

That still does not change Scripture. Charlie Kirk is not the authority, and neither is the President. A national proclamation recognizing Jewish Shabbat is not apostolic doctrine, and it does not place Christians under Sabbath law. Paul already settled the matter: “Let no man therefore judge you... in respect of... the sabbath days” ~Colossians 2:16. Christ is our salvation, not Sabbath observance.

 

[Hobie]

Gods Word is clear, of the day that God blessed and made holy...

Genesis 2:1-3
1 Thus the heavens and the earth were finished, and all the host of them.
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

 

[David]

Gods Word is clear, of the day that God blessed and made holy...

Genesis 2:1-3
1 Thus the heavens and the earth were finished, and all the host of them.
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

Genesis 2:1-3 is true. God rested on the seventh day, blessed it, and sanctified it. Nobody here is denying that. But the question is not whether God rested on the seventh day at creation. The question is whether Scripture commands New Covenant believers to keep the seventh-day Sabbath as binding law. Genesis 2 does not say that. You are reading that conclusion into the text.

The apostolic instruction to believers is clear: “Let no man therefore judge you... in respect of an holyday, or of the new moon, or of the sabbath days” ~Colossians 2:16. Paul says the Sabbath days were “a shadow of things to come; but the body is of Christ” ~Colossians 2:17.

That does not erase Genesis 2. It puts it in its biblical place. God’s rest at creation points forward, and Hebrews shows the fuller reality is found in God’s rest through Christ: “There remaineth therefore a rest to the people of God” ~Hebrews 4:9.

So yes, Genesis 2 is God’s Word. But Genesis 2 does not give you permission to overturn Colossians 2 or bind believers where the apostles said not to let any man judge them. The matter must be settled by the whole counsel of Scripture, not by isolating one passage and ignoring the New Covenant instruction.

 

[Hobie]

Genesis 2:1-3 is true. God rested on the seventh day, blessed it, and sanctified it. Nobody here is denying that. But the question is not whether God rested on the seventh day at creation. The question is whether Scripture commands New Covenant believers to keep the seventh-day Sabbath as binding law. Genesis 2 does not say that. You are reading that conclusion into the text.

The apostolic instruction to believers is clear: “Let no man therefore judge you... in respect of an holyday, or of the new moon, or of the sabbath days” ~Colossians 2:16. Paul says the Sabbath days were “a shadow of things to come; but the body is of Christ” ~Colossians 2:17.

That does not erase Genesis 2. It puts it in its biblical place. God’s rest at creation points forward, and Hebrews shows the fuller reality is found in God’s rest through Christ: “There remaineth therefore a rest to the people of God” ~Hebrews 4:9.

So yes, Genesis 2 is God’s Word. But Genesis 2 does not give you permission to overturn Colossians 2 or bind believers where the apostles said not to let any man judge them. The matter must be settled by the whole counsel of Scripture, not by isolating one passage and ignoring the New Covenant instruction.

I think its clearly what it has and Christ makes it even more so..
Matthew 5:19
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Matthew 19:17
And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

John 14:15
If ye love me, keep my commandments.
In Context | Full Chapter | Other Translations

John 14:21
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
In Context | Full Chapter | Other Translations

 

[David]

I think its clearly what it has and Christ makes it even more so..
Matthew 5:19
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Matthew 19:17
And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

John 14:15
If ye love me, keep my commandments.
In Context | Full Chapter | Other Translations

John 14:21
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
In Context | Full Chapter | Other Translations

Hobie, the issue is not whether Christ’s commandments matter. Of course they do. The issue is whether you are allowed to take the word “commandments” and automatically force seventh-day Sabbath binding into every passage where that word appears. Scripture does not give you that permission.

Jesus said, “If ye love me, keep my commandments” ~John 14:15. Amen. But His commandments must be defined by Him and His apostles,not by your assumption. The same Jesus who spoke those words also fulfilled the law, and the apostles taught believers not to let any man judge them “in respect of an holyday, or of the new moon, or of the sabbath days” because those things were “a shadow of things to come; but the body is of Christ” ~Colossians 2:16-17.

Matthew 5:19 does not help your case. Jesus did not say, “Bind the seventh-day Sabbath on the church under the New Covenant.” He said He came not to destroy the law, but to fulfill it. The very next verse says, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” ~Matthew 5:20. That points us beyond external law-keeping to the righteousness God requires, which is found in Christ.

Matthew 19:17 also does not prove Sabbath-binding. Jesus was dealing with a man who thought he could inherit eternal life by his obedience. When Jesus exposed him, the man walked away sorrowful because his heart loved riches more than God. The point of the passage is not that Sabbath-keeping saves. The point is that man’s law-keeping cannot justify him. That is why Jesus said, “With men this is impossible; but with God all things are possible” ~Matthew 19:26.

So yes, believers obey Christ. But obedience to Christ is not the same thing as letting someone drag New Covenant believers back under Sabbath judgment after the apostle already said not to do that.

The New Covenant command is clear: “Let no man therefore judge you... in respect of... the sabbath days” ~Colossians 2:16. That has already answered the matter. You keep quoting general commandment passages, but you have not shown one apostolic command binding the seventh-day Sabbath on believers in Christ. That is the issue, and Scripture has settled it.

Do you not understand what this means?
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: ~ Colossians 2:16 KJV

 

[Hobie]

We shall soon see, but for now, we can have a round of 'Happy Sabbath' this Sabbath, 'Feliz Sabbado' for Spanish, or even 'Shabbat Shalom' which is the traditional Hebrew greeting means "Sabbath [of] peace" and is used to wish someone a restful and peaceful Sabbath. Commonly used from Friday sundown to Saturday evening, or in the hours leading up to the Sabbath, as a blessing for wholeness, well-being, and a taste of the "World to Come". Or a "Gut Shabbos" (Yiddish for "Good Sabbath") or the Aramaic "Shabbata tava" this Sabbath.

 

[Yesua888]

We shall soon see, but for now, we can have a round of 'Happy Sabbath' this Sabbath, 'Feliz Sabbado' for Spanish, or even 'Shabbat Shalom' which is the traditional Hebrew greeting means "Sabbath [of] peace" and is used to wish someone a restful and peaceful Sabbath. Commonly used from Friday sundown to Saturday evening, or in the hours leading up to the Sabbath, as a blessing for wholeness, well-being, and a taste of the "World to Come". Or a "Gut Shabbos" (Yiddish for "Good Sabbath") or the Aramaic "Shabbata tava" this Sabbath.

According to what David has shared, Jesus came to "fulfill" ...

The New Covenant command is clear: “Let no man therefore judge you... in respect of... the sabbath days” ~Colossians 2:16.

Therefore my take on this, is that we have a choice of keeping the OT commandments, or to go further into NT and accept what Jesus taught.

Keeping the OT Commandments is important, yet we should also hear what Jesus taught ... therefore I choose to be flexible on my "celebratory days", because whichever day I do "celebrate", it is a celebration of Jesus (His Ressurection).

Some may argue that we all need a day off because God rested on the 7th day, and that day of rest could also be seen as a day of celebration. Jesus gave us another option ... which should not be seen to abandon the Commandments.

 

[Hobie]

According to what David has shared, Jesus came to "fulfill" ...

The New Covenant command is clear: “Let no man therefore judge you... in respect of... the sabbath days” ~Colossians 2:16.

Therefore my take on this, is that we have a choice of keeping the OT commandments, or to go further into NT and accept what Jesus taught.

Keeping the OT Commandments is important, yet we should also hear what Jesus taught ... therefore I choose to be flexible on my "celebratory days", because whichever day I do "celebrate", it is a celebration of Jesus (His Ressurection).

Some may argue that we all need a day off because God rested on the 7th day, and that day of rest could also be seen as a day of celebration. Jesus gave us another option ... which should not be seen to abandon the Commandments.

Not so, the Commandments are unchanged, if you look you will see what the verse is saying.

Colossians 2:16
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

AI almost got this right.. 'A "ceremonial Sabbath" refers to the special, annual holy days in the Old Testament (like the first and last days of Unleavened Bread or Passover, Pentecost, Day of Atonement, Feast of Trumpets) which were distinct from the weekly seventh-day Sabbath, serving as foreshadows of Christ's work, fulfilled at His cross, while the weekly Sabbath (Saturday) is seen by many Christians as a moral, perpetual command established at creation, separate from those ceremonial laws.'

We see these feast days or 'ceremonial sabbaths' in Leviticus 23..
Leviticus 23:1-44
1 And the Lord spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts.
3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.
4 These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons.
5 In the fourteenth day of the first month at even is the Lord's passover.
6 And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread.
7 In the first day ye shall have an holy convocation: ye shall do no servile work therein.
8 But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.
9 And the Lord spake unto Moses, saying,
10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:
11 And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord.
13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.
14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.
15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord.
17 Ye shall bring out of your habitations two wave loaves of two tenth deals; they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord.
18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the Lord, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the Lord.
19 Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.
20 And the priest shall wave them with the bread of the firstfruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest.
21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.
22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the Lord your God.
23 And the Lord spake unto Moses, saying,
24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the Lord.
26 And the Lord spake unto Moses, saying,
27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord.
28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God.
29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.
30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people.
31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings.
32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
33 And the Lord spake unto Moses, saying,
34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord.
35 On the first day shall be an holy convocation: ye shall do no servile work therein.
36 Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein.
37 These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:
38 Beside the sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord.
39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.
40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days.
41 And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.
42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:
43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God.
44 And Moses declared unto the children of Israel the feasts of the Lord.

The ceremonial ordinances were what pointed to Christ and He fulfilled when He came. The Commandments still remain as Christ makes clear.'

Matthew 5:19
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Pastor Doug Batchelor gave a good answer on what these ceremonial sabbaths are versus the Sabbath.
'I won't read all of Leviticus 23 because it's quite a passage but what it does is it simply itemizes all of the days, both the annual and the weekly sabbath, that were to be recognized. At the beginning of the list, it talks about the seventh day Sabbath, beginning with verse three: '...Six days shall work be done: but the seventh day is the Sabbath of rest, a holy convocation.' That means we are to convene and come together. You'll do no work on that day.

He's going through a litany of all of the sacred days, including the weekly Sabbath. That doesn't mean they are all the same or of the same nature. Right on the surface, we see there's a major difference. There's only one that was a weekly Sabbath. The others were annual feast days.

The weekly Sabbath was given at creation and the Bible tells us that the Sabbath was made for man. Well that would obviously be back in the Garden of Eden, Genesis chapter two. And beyond that, even before they get to Mount Sinai, God calls the seventh day Sabbath His Law, that's Exodus 16. The other ceremonial sabbaths came afterward and they were shadows of the plan of salvation.

But obviously, our coming together for corporate worship and our need for a day of rest did not cease with the sacrifice of Jesus. Indeed, Isaiah 66 says even in Heaven all flesh will come to worship before him on the Sabbath. So just because it's in the list with the other ceremonial sabbaths doesn't mean that it was a ceremonial sabbath.'

 

[Hobie]

Here is a more expansive explanation..

"Writing to the believers in Colossae, Paul cautioned, "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, which are a shadow of things to come, but the substance is of Christ" (Col. 2:16, 17).1

Many have concluded that the "sabbath" in this passage refers to the seventh day and that this day is no longer binding upon Christians.2 More recently, those promoting the Levitical festivals have similarly claimed that Colossians 2:16 deals with the weekly Sabbath, but that it should be observed together with the feasts and new moons. Seventh-day Adventists, however, have generally maintained that the context shows that this refers to the ceremonial sabbaths. In the landmark Handbook of Seventh-day Adventist Theology, Professor Kenneth Strand hinted at a structural approach to the "feast, new moon, sabbath" trilogy: "It is also possible that Paul was using the common literary device of inverted parallelism [i.e., a chiasm], thus moving from annual to monthly and then back again to annual festivals"3—thus affirming the ceremonial sabbath view of Adventism. Where does the weight of biblical evidence lie?

Apparently, while Paul was in prison in Rome,4 Epaphras visited him (Philem. 23), informing him of the spiritual growth of the Colossian church (Col. 1:3–8; 2:5) as well as of the heretical teachings making inroads there (Col. 2:1–23).

This heresy is nowhere identified, so dozens of theories regarding it have been proposed.5 However, since at least 1966, scholars have concluded that "it is no longer fitting to discuss a possible influence of 'Gnosticism' upon the Colossian Religion or its refutation."6 In recent decades, serious Bible scholars, focusing on the scriptural text, have concluded that the challenge in Colossae had to do with "thought patterns with which Paul was very much at home—that is, some form of Jewish spirituality rather than Gnostic speculation or mystery cult initiation."7

The major theological thrust of this epistle is a correct view of Christ—"the visible manifestation of the invisible God"8 (Col. 1:15)—a Christology cogently related to salvation (Col. 1:13, 14; cf. 2:11–15), with profound implications for ethical living (Col. 3:4–4:6). The single great message of Colossians may thus be summed up in the declaration, "Christ is all that matters, and he lives in all of us" (Col. 3:11, NLT).9 Astutely, Charles Talbert noted that "it is against the background of this salvific narrative that the arguments of the Colossian letter unfold."10

Analyzing the structure of Colossians 2
Colossians 2:16 begins with "therefore" (KJV, RSV), indicating that the caution being sounded arises from what has been outlined earlier;11 and that, as commentators acknowledge, "verses 12 and 13 are central to the appeal of the letter."12

Ian Thomson has demonstrated that these two verses are the peak of a chiasm that extends throughout most of Colossians 2 (see figure 1).

Figure 1: Colossians 2 Chiasm

Introduction: 2:6 "As you have therefore received Christ Jesus the Lord, so walk in Him"

A 2:7 "Rooted and built up in Him and established in the faith"

B 2:8 "Beware lest anyone cheat you . . . not according to Christ"

C 2:9 "In Him dwells . . . the Godhead bodily;" 10a "You are complete in Him"

D. 2:10b "Who is the head of all principality and power"

E 2:11 "Circumcised with the circumcision made without hands"

F 2:12 "Buried with Him in baptism, in which you also were raised"

F1 2:13 "Dead in your transgressions . . . He made you alive together with Him"13

E1 2:14 "Wiped out the handwriting of requirements that was against us"

D1 2:15 "Having disarmed principalities and powers"

C1 2:16 "Let no one pass judgment;" 17 "But the body is Christ's"14

B1 2:18 "Let no one cheat you;" 19a "Not holding fast to the Head"

A1 2:19b "Nourished and knit together by joints and ligaments, grows"15

By recognizing "that chiasmus pervades Colossians"16 and "by appreciating the divisions and development of these thoughts within this significant letter, one may follow Paul's thought with added clarity."17

Interpreting the 'cheirographon tois dogmasin'

The above chiastic structure reveals that "the handwriting of requirements" (of v. 14, NKJV) corresponds linguistically to "the circumcision made without hands" (of v. 11).18 Thus, it is preferable to formally translate cheirographon as a literal "handwriting" or its equivalent;19 and that structurally and contextually, this "written code, with its regulations" (NIV) echoes the ceremonial regulation of circumcision.

This unique term cheirographon is immediately qualified by tois dogmasin. Since written by the same author, covering similar issues, and sent to recipients of the same region, some have concluded that the "dogmasin" in Ephesians 2:15 sheds light on Colossians 2:14,20 thus making "reference to the Mosaic Law."21 Contemporaneously, Josephus and Philo likewise used dogma for Mosaic Law.22 Several scholars concur,23 noting that this is supported by most of the Greek church fathers and "is grammatically without problems."24

Though he frequently employed nomos for Old Testament law, Paul apparently did not use it here, so as (a) to avoid the impression that the entire Mosaic Law had been abrogated; and (b) to focus attention directly on the ceremonial law25—elements of which are listed in 2:16.26 As David Pao concludes in his 2012 exegetical commentary, "Even though a strict identification with the Mosaic Torah cannot be made," the cheirographon "should be understood in relation to the Mosaic law."27

Colossians 2:14 has been recently recognized as "one of the most vivid descriptions in the New Testament of what happened when Jesus died."28 "He [i.e., Christ] forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross" (Col. 2:13b, 14, NIV). John Heil observed that "the metaphor is convoluted, but presumably reflects again the idea of Christ's death as a sin offering."29 In brief, by formulating this daring metaphor,30 Paul directly connected forgiveness through Christ (v. 13b) to the "written code, with its regulations" (v. 14), which had required sacrifices for the forgiveness of sins, as well as to the death of Christ, by which these ritual requirements were "canceled" (Greek: exaleipsas, i.e., "abolishing a law"31). By His death, Christ consummated the ritual system—He "has taken it out of the way by nailing it to the cross" (Col. 2:14, HCSB). In Ellen White's words, "The ceremonial system was made up of symbols pointing to Christ. . . . It is this law that Christ 'took . . . out of the way, nailing it to His cross.' Colossians 2:14."32 These "regulations" that "stood opposed to us" allude to Old Testament laws that were " 'a witness against you' " (Deut. 31:26, NKJV),33 which Peter called a " 'yoke,' " " 'which neither our fathers nor we were able to bear' " (Acts 15:10, NKJV).34

Fittingly employing a Christological hermeneutic, Seventh-day Adventists Believe . . . summarizes, "At the death of Christ the jurisdiction of ceremonial law came to an end. His atoning sacrifice provided forgiveness for all sins. This act 'wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross' (Col. 2:14; cf. Deut. 31:26)."35 Verse 15 then reveals, as Dermot McDonald notes, "Christ the crucified is Lord; and all the hostile powers of the universe have become subjected to him. In Christ's cross the demonic hosts of evil have met their Conqueror."36 With this background, we can now proceed to verse 16, which begins, "So let no one judge you in food or in drink" (NKJV).

Reflecting upon "judge," food and drink"
Colossians 1:21, 22, 27, and 2:13 give the distinct impression that the Colossian church was predominantly Gentile, though Jews were certainly present37 and apparently formed "a significant Jewish element within the church,"38 for history records that "Colossae had a significant Jewish population."39 Based on similarities with Galatians,40several interpreters have concluded that the Colossian "heretics" were Jews or Judaizers,41 though chapter 2:21 suggests that the restrictions proposed went far beyond the Jewish law.42 David Garland states, "Newly formed Gentile Christians in Colossae are being badgered about their faith by contentious Jews"43 and were "being called upon to observe times and seasons as somehow necessary for their salvation."44

Paul's counsel is strong: "Let no one, then, judge you" (YLT). The word judge (krinetō) contextually means to "pass unfavorable judgment upon."45 As the New Living Translation has paraphrased it: "So don't let anyone condemn you for . . . not celebrating certain holy days."46

Before considering the terms feast, new moon, sabbath, a comment needs to be made regarding the "food and drink." While brōsis and posis may designate "eating" and "drinking," they are better rendered contextually with the nouns "food" and "drink," as in formal translations (ESV, NAB, NASB, NKJV, NRSV, etc.).47 Since the "food and drink come in the context of circumcision and the observance of special days,"48 it appears "these words doubtless refer to the meal and drink offerings presented by the Israelites."49" ... No “rest” for the “Sabbath” of Colossians 2:16: A structural-syntactical- semantic study

 

[David]

Here is a more expansive explanation..

"Writing to the believers in Colossae, Paul cautioned, "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, which are a shadow of things to come, but the substance is of Christ" (Col. 2:16, 17).1

Many have concluded that the "sabbath" in this passage refers to the seventh day and that this day is no longer binding upon Christians.2 More recently, those promoting the Levitical festivals have similarly claimed that Colossians 2:16 deals with the weekly Sabbath, but that it should be observed together with the feasts and new moons. Seventh-day Adventists, however, have generally maintained that the context shows that this refers to the ceremonial sabbaths. In the landmark Handbook of Seventh-day Adventist Theology, Professor Kenneth Strand hinted at a structural approach to the "feast, new moon, sabbath" trilogy: "It is also possible that Paul was using the common literary device of inverted parallelism [i.e., a chiasm], thus moving from annual to monthly and then back again to annual festivals"3—thus affirming the ceremonial sabbath view of Adventism. Where does the weight of biblical evidence lie?

Apparently, while Paul was in prison in Rome,4 Epaphras visited him (Philem. 23), informing him of the spiritual growth of the Colossian church (Col. 1:3–8; 2:5) as well as of the heretical teachings making inroads there (Col. 2:1–23).

This heresy is nowhere identified, so dozens of theories regarding it have been proposed.5 However, since at least 1966, scholars have concluded that "it is no longer fitting to discuss a possible influence of 'Gnosticism' upon the Colossian Religion or its refutation."6 In recent decades, serious Bible scholars, focusing on the scriptural text, have concluded that the challenge in Colossae had to do with "thought patterns with which Paul was very much at home—that is, some form of Jewish spirituality rather than Gnostic speculation or mystery cult initiation."7

The major theological thrust of this epistle is a correct view of Christ—"the visible manifestation of the invisible God"8 (Col. 1:15)—a Christology cogently related to salvation (Col. 1:13, 14; cf. 2:11–15), with profound implications for ethical living (Col. 3:4–4:6). The single great message of Colossians may thus be summed up in the declaration, "Christ is all that matters, and he lives in all of us" (Col. 3:11, NLT).9 Astutely, Charles Talbert noted that "it is against the background of this salvific narrative that the arguments of the Colossian letter unfold."10

Analyzing the structure of Colossians 2
Colossians 2:16 begins with "therefore" (KJV, RSV), indicating that the caution being sounded arises from what has been outlined earlier;11 and that, as commentators acknowledge, "verses 12 and 13 are central to the appeal of the letter."12

Ian Thomson has demonstrated that these two verses are the peak of a chiasm that extends throughout most of Colossians 2 (see figure 1).

Figure 1: Colossians 2 Chiasm

Introduction: 2:6 "As you have therefore received Christ Jesus the Lord, so walk in Him"

A 2:7 "Rooted and built up in Him and established in the faith"

B 2:8 "Beware lest anyone cheat you . . . not according to Christ"

C 2:9 "In Him dwells . . . the Godhead bodily;" 10a "You are complete in Him"

D. 2:10b "Who is the head of all principality and power"

E 2:11 "Circumcised with the circumcision made without hands"

F 2:12 "Buried with Him in baptism, in which you also were raised"

F1 2:13 "Dead in your transgressions . . . He made you alive together with Him"13

E1 2:14 "Wiped out the handwriting of requirements that was against us"

D1 2:15 "Having disarmed principalities and powers"

C1 2:16 "Let no one pass judgment;" 17 "But the body is Christ's"14

B1 2:18 "Let no one cheat you;" 19a "Not holding fast to the Head"

A1 2:19b "Nourished and knit together by joints and ligaments, grows"15

By recognizing "that chiasmus pervades Colossians"16 and "by appreciating the divisions and development of these thoughts within this significant letter, one may follow Paul's thought with added clarity."17

Interpreting the 'cheirographon tois dogmasin'

The above chiastic structure reveals that "the handwriting of requirements" (of v. 14, NKJV) corresponds linguistically to "the circumcision made without hands" (of v. 11).18 Thus, it is preferable to formally translate cheirographon as a literal "handwriting" or its equivalent;19 and that structurally and contextually, this "written code, with its regulations" (NIV) echoes the ceremonial regulation of circumcision.

This unique term cheirographon is immediately qualified by tois dogmasin. Since written by the same author, covering similar issues, and sent to recipients of the same region, some have concluded that the "dogmasin" in Ephesians 2:15 sheds light on Colossians 2:14,20 thus making "reference to the Mosaic Law."21 Contemporaneously, Josephus and Philo likewise used dogma for Mosaic Law.22 Several scholars concur,23 noting that this is supported by most of the Greek church fathers and "is grammatically without problems."24

Though he frequently employed nomos for Old Testament law, Paul apparently did not use it here, so as (a) to avoid the impression that the entire Mosaic Law had been abrogated; and (b) to focus attention directly on the ceremonial law25—elements of which are listed in 2:16.26 As David Pao concludes in his 2012 exegetical commentary, "Even though a strict identification with the Mosaic Torah cannot be made," the cheirographon "should be understood in relation to the Mosaic law."27

Colossians 2:14 has been recently recognized as "one of the most vivid descriptions in the New Testament of what happened when Jesus died."28 "He [i.e., Christ] forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross" (Col. 2:13b, 14, NIV). John Heil observed that "the metaphor is convoluted, but presumably reflects again the idea of Christ's death as a sin offering."29 In brief, by formulating this daring metaphor,30 Paul directly connected forgiveness through Christ (v. 13b) to the "written code, with its regulations" (v. 14), which had required sacrifices for the forgiveness of sins, as well as to the death of Christ, by which these ritual requirements were "canceled" (Greek: exaleipsas, i.e., "abolishing a law"31). By His death, Christ consummated the ritual system—He "has taken it out of the way by nailing it to the cross" (Col. 2:14, HCSB). In Ellen White's words, "The ceremonial system was made up of symbols pointing to Christ. . . . It is this law that Christ 'took . . . out of the way, nailing it to His cross.' Colossians 2:14."32 These "regulations" that "stood opposed to us" allude to Old Testament laws that were " 'a witness against you' " (Deut. 31:26, NKJV),33 which Peter called a " 'yoke,' " " 'which neither our fathers nor we were able to bear' " (Acts 15:10, NKJV).34

Fittingly employing a Christological hermeneutic, Seventh-day Adventists Believe . . . summarizes, "At the death of Christ the jurisdiction of ceremonial law came to an end. His atoning sacrifice provided forgiveness for all sins. This act 'wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross' (Col. 2:14; cf. Deut. 31:26)."35 Verse 15 then reveals, as Dermot McDonald notes, "Christ the crucified is Lord; and all the hostile powers of the universe have become subjected to him. In Christ's cross the demonic hosts of evil have met their Conqueror."36 With this background, we can now proceed to verse 16, which begins, "So let no one judge you in food or in drink" (NKJV).

Reflecting upon "judge," food and drink"
Colossians 1:21, 22, 27, and 2:13 give the distinct impression that the Colossian church was predominantly Gentile, though Jews were certainly present37 and apparently formed "a significant Jewish element within the church,"38 for history records that "Colossae had a significant Jewish population."39 Based on similarities with Galatians,40several interpreters have concluded that the Colossian "heretics" were Jews or Judaizers,41 though chapter 2:21 suggests that the restrictions proposed went far beyond the Jewish law.42 David Garland states, "Newly formed Gentile Christians in Colossae are being badgered about their faith by contentious Jews"43 and were "being called upon to observe times and seasons as somehow necessary for their salvation."44

Paul's counsel is strong: "Let no one, then, judge you" (YLT). The word judge (krinetō) contextually means to "pass unfavorable judgment upon."45 As the New Living Translation has paraphrased it: "So don't let anyone condemn you for . . . not celebrating certain holy days."46

Before considering the terms feast, new moon, sabbath, a comment needs to be made regarding the "food and drink." While brōsis and posis may designate "eating" and "drinking," they are better rendered contextually with the nouns "food" and "drink," as in formal translations (ESV, NAB, NASB, NKJV, NRSV, etc.).47 Since the "food and drink come in the context of circumcision and the observance of special days,"48 it appears "these words doubtless refer to the meal and drink offerings presented by the Israelites."49" ... No “rest” for the “Sabbath” of Colossians 2:16: A structural-syntactical- semantic study

Hobie, this needs to be said plainly now.

You are not merely sharing a personal conviction about a day. If that were all you were doing, Scripture gives room for that. Paul said, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind” ~Romans 14:5. A believer may regard a day unto the Lord, but he may not bind that day on the body of Christ as New Covenant law.

That is where you keep crossing the line. You keep saying the commandments are unchanged and then using that to press seventh-day Sabbath observance on believers. But you are still not dealing honestly with the apostolic instruction in ~Colossians 2:16-17: “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ.”

That passage does not say, “Let no man judge you concerning ceremonial sabbaths only, but keep binding the weekly Sabbath on the church.” That is being read into the text. Paul names holyday, new moon, and sabbath days, the regular calendar pattern of yearly, monthly, and weekly observances. Then he says those things are a shadow, but the body is Christ.

Christ is not the shadow. Christ is the substance.

You also brought in Doug Batchelor and Seventh-day Adventist style arguments to defend this. That is not acceptable here. This forum is governed by Scripture alone, not SDA teachers, denominational systems, or outside explanations used to avoid the plain force of the apostolic text.

The issue is not whether ~Genesis 2:1-3 is true. It is true. God rested on the seventh day, blessed it, and sanctified it. Nobody here denied that. The issue is whether the New Testament commands believers in Christ to keep the seventh-day Sabbath as binding law. You have not shown that. You have quoted general commandment passages, but you have not shown one apostolic command binding the seventh-day Sabbath on New Covenant believers.

Jesus fulfilled the law. Scripture says Christ was “the end of the law for righteousness to every one that believeth” ~Romans 10:4. Believers are not lawless, but neither are they under the Old Covenant system as their rule of justification, righteousness, or standing before God. Paul warned, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” ~Galatians 5:1.

So you are now being warned.

You may discuss Scripture. You may explain your personal conviction. But you may not continue promoting Seventh-day Adventist Sabbath-binding doctrine here or pressure New Covenant believers as though they are required to keep the seventh-day Sabbath. Rule 8 specifically names Seventh-day Adventism under “No Promotion of False Teachers,” and content promoting that doctrine may be removed. The thread already shows repeated correction from Scripture, yet you continue pressing the same claim.

If you continue pushing seventh-day Sabbath observance as binding New Covenant law, your posts on this subject will be removed or placed under moderation.

This is not about silencing Scripture. This is about refusing to let any man put a yoke on believers where the apostle said, “Let no man therefore judge you... in respect of... the sabbath days” ~Colossians 2:16.