Sabbath made for Man

[tribesman]

Handwriting. Gr. cheirographon, “a document written by hand.” The word occurs only here in the NT. Elsewhere the word is frequently used of handwritten documents often of a legal character, such as a bond signed by a debtor. Compare Philemon 19. The “blotting out” of such a certificate of indebtedness was carried out only after the debt had been paid and the conditions of the note had been completely met. It was often done by placing an “X” over it, as shown by papyri examples. Also, the water-soluble ink on papyrus could be washed off or rubbed away, and new writing placed upon the material. Some commentators hold that the apostle is telling the Colossian church that their regeneration through the resurrection power of God, the restoration within them of His image, was carried out by God’s blotting out, or canceling, the indebtedness of the bond they were due to fulfill. Others see a more general reference to the Mosaic law, especially as interpreted by the Jews. The latter view seems to be more in harmony with the succeeding context. The similarity with the language of Eph. 2:15 and the parallel nature of these two epistles suggest strongly that the “handwriting of ordinances” is the same as the “law of commandments contained in ordinances” (see on Eph. 2:15).

The main problem with this position is that it takes a negative view of the law. The law (or any "part" of the law) is never spoken of in terms such as being "against us" or "contrary to us" or similar. Scripture declares that the law is "holy and just and good" (Rom.7:12) and that by it "your servant is warned, and in keeping them there is great reward" (Ps.19:11). The "ordinances" spoken of in Col.2.14 cannot be any "part" of God's law. Rather it is commandments of men, be they pharisaic or pagan in origin.

The expression "the handwriting of requirements" (cheirógrafon toís dógmasin) is a legal expression in greek that signifies the penalty which a lawbreaker had to pay. It does not signify the laws that are to be obeyed, only the penalty. It is only through the acceptance of the sacrifice of Christ that the penalty is wiped out ("the handwriting of ordinances"). But only the penalty, not the law!

When we are forgiven our sins, all these man-made traditions, commandments and ordinances of men, which really are AGAINST US, are taken ”out of the way”. They have no power over us any longer if we are in Christ. Because these ordinances do have power over men who are not in Christ, to enslave them to sin.

A closer look at the context of Col.2 and Eph.2 will show that what is mentioned in the negative is not the law of God. For example Col.2:15 is absolutely clear that it is not talking about the law of God (those who claim it yet is end up in having a terrible view of God's good law).

 

[damombomb]

Deuteronomy28:
28 And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth:
2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God.
3 Blessed shalt thou be in the city, and blessed shalt thou be in the field.
4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.
5 Blessed shall be thy basket and thy store.



6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.
7 The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.
8 The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways.
10 And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee.
11 And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee.
12 The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.
13 And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them:
14 And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them

 

[LawofLove]

The main problem with this position is that it takes a negative view of the law. The law (or any "part" of the law) is never spoken of in terms such as being "against us" or "contrary to us" or similar. Scripture declares that the law is "holy and just and good" (Rom.7:12) and that by it "your servant is warned, and in keeping them there is great reward" (Ps.19:11). The "ordinances" spoken of in Col.2.14 cannot be any "part" of God's law. Rather it is commandments of men, be they pharisaic or pagan in origin.

The expression "the handwriting of requirements" (cheirógrafon toís dógmasin) is a legal expression in greek that signifies the penalty which a lawbreaker had to pay. It does not signify the laws that are to be obeyed, only the penalty. It is only through the acceptance of the sacrifice of Christ that the penalty is wiped out ("the handwriting of ordinances"). But only the penalty, not the law!

When we are forgiven our sins, all these man-made traditions, commandments and ordinances of men, which really are AGAINST US, are taken ”out of the way”. They have no power over us any longer if we are in Christ. Because these ordinances do have power over men who are not in Christ, to enslave them to sin.

A closer look at the context of Col.2 and Eph.2 will show that what is mentioned in the negative is not the law of God. For example Col.2:15 is absolutely clear that it is not talking about the law of God (those who claim it yet is end up in having a terrible view of God's good law).

I agree that it is only through the acceptance of the sacrifice of Christ that the penalty is wiped out.
Referring to the Jewish legal system that was taken out of the way, Act 5:10 The yoke of Peter speaks of was the ceremonial law together with its traditional elaborations, by which some of the Jews sought to gain salvation. Matt 23:4 'heavy burdens" of the traditions of the pharisees. in comparison with His own 'easy' yoke. Paul also talked about not to be entangled again with the yoke of bondage Gal 5:1.

 

[tribesman]

I agree that it is only through the acceptance of the sacrifice of Christ that the penalty is wiped out.
Referring to the Jewish legal system that was taken out of the way, Act 5:10 The yoke of Peter speaks of was the ceremonial law together with its traditional elaborations, by which some of the Jews sought to gain salvation. Matt 23:4 'heavy burdens" of the traditions of the pharisees. in comparison with His own 'easy' yoke. Paul also talked about not to be entangled again with the yoke of bondage Gal 5:1.

I do not see a chopping up of the law into a ceremonial part (or "jewish legal system" as you call it) and a moral part (pre-sinatic or not) in this instance, as I don't see Col.2:14 relating to the law (of God). One reason for this being that Christ clearly said that He did not come to "destroy" even a yot or a tittle of the law or the prophets (Matt.5:17-20). am confident that scripture has a wholly positive view of the law of God.

The yoke of bondage you speak of was not the law in and by itself, it was the vain striving that so many jews were in bondage to: to try to become justified by it (spoken of by Paul in Rom.9:30-33,10:1-13). In this wise the pharisaic commandments and traditions of MEN were heavy burdens and "contrary to us", indeed. The law did its purpose well, to show on our sin and point us to the gospel and thus the Lord Jesus Christ. Amen.

 

[LawofLove]

I do not see a chopping up of the law into a ceremonial part (or "jewish legal system" as you call it) and a moral part (pre-sinatic or not) in this instance, as I don't see Col.2:14 relating to the law (of God). One reason for this being that Christ clearly said that He did not come to "destroy" even a yot or a tittle of the law or the prophets (Matt.5:17-20). am confident that scripture has a wholly positive view of the law of God.

The yoke of bondage you speak of was not the law in and by itself, it was the vain striving that so many jews were in bondage to: to try to become justified by it (spoken of by Paul in Rom.9:30-33,10:1-13). In this wise the pharisaic commandments and traditions of MEN were heavy burdens and "contrary to us", indeed. The law did its purpose well, to show on our sin and point us to the gospel and thus the Lord Jesus Christ. Amen.

Do you believe the ceremonial law is the same as the law of God? I don't see them as the same, I see them more as God made his own law with his finger the 10 commandments then Moses made the ceremonial law (meaning God told him what to write but did not write them his self). As far as rom 3:20 I think that is only referring to the 10 commandments seeing how the ceremonial laws are a shadow of Christ where on the other hand the 10 commandments are there to show us what sin is.

 

[xino]

i just found out Sabbath is actually on Saturday!

 

[Laodicea]

i just found out Sabbath is actually on Saturday!

God Bless you

 

[tribesman]

Do you believe the ceremonial law is the same as the law of God? I don't see them as the same, I see them more as God made his own law with his finger the 10 commandments then Moses made the ceremonial law (meaning God told him what to write but did not write them his self). As far as rom 3:20 I think that is only referring to the 10 commandments seeing how the ceremonial laws are a shadow of Christ where on the other hand the 10 commandments are there to show us what sin is.

I believe that all of the law is the law of God. The relation and distinction between what is called "ceremonial" and "moral" law is not always an easy matter. We can see a difference in the temple service after Christ having finishing His ministry, which the temple foreshadowed, and the temple itself being destroyed in AD70. We can understand how these services have been fulfilled and completed (not taken away but fulfilled) in Christ. We can also understand that the ten commandments applies to us today since their nature is universal.

However, if we look in the pauline epistles and the other apostolic epistles we find that the term law, in the positive, is not only limited to the ten commandments. We have many admonitions that are direct quotes from or related to what you call the mosaic law. So, I find it hard to interpret this any other way than that what includes the "moral" law also pertains to matters of the mosaic law.

 

[LawofLove]

I believe that all of the law is the law of God. The relation and distinction between what is called "ceremonial" and "moral" law is not always an easy matter. We can see a difference in the temple service after Christ having finishing His ministry, which the temple foreshadowed, and the temple itself being destroyed in AD70. We can understand how these services have been fulfilled and completed (not taken away but fulfilled) in Christ. We can also understand that the ten commandments applies to us today since their nature is universal.

However, if we look in the pauline epistles and the other apostolic epistles we find that the term law, in the positive, is not only limited to the ten commandments. We have many admonitions that are direct quotes from or related to what you call the mosaic law. So, I find it hard to interpret this any other way than that what includes the "moral" law also pertains to matters of the mosaic law.

ok well I don't see anything wrong with that so I think I understand you, Even I my self love the heath laws in regards to food.

 

[tribesman]

ok well I don't see anything wrong with that so I think I understand you, Even I my self love the heath laws in regards to food.

Yes! That is a good example. For sure the dietary laws were all given for our health benefit. Anything else than "contrary to us" eh.

 

[Laodicea]

All who wrote the Bible kept the Sabbath of the Lord.

 

[Laodicea]

I am bringing this forward for the sake of cenallen to show him the sabbath was discussed in detail.i will not be discusring this again anyone wanting to know like cenallen can read my posts

 

[cenallen]

All who wrote the Bible kept the Sabbath of the Lord.

Galatians 2 16 know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through obedience to Law no human being shall be declared free from guilt.

Romans 3 20 wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.



The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that people could be justified by no conformity to those laws. He had shown Romans 1 that "the pagan, the entire Gentile world," had violated the laws of nature; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same Romans 2-3 in respect to the Jews. They had equally failed in rendering obedience to their Law.

In both these cases the reference was, not to "ceremonial" or ritual laws, but to the moral law; whether that law was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, that is, whether they had obeyed the moral law.

The conclusion was, that in all this they had failed, and that therefore they could not be justified by that Law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a lack of conformity of the heart no less than with a lack of conformity of the life; see Romans 1:26, Romans 1:29-31; Romans 2:28-29.

The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify people in the sight of a holy God.

There shall no flesh - No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion; see the note at Romans 1:3.

Be justified - Be regarded and treated as righteous. None shall be esteemed as having kept the Law, and as being entitled to the rewards of obedience; see the note at Romans 1:17.

In his sight - Before him. God sits as a Judge to determine the characters of people, and he shall not adjudge any to have kept the Law.

 

[cenallen]

Hebrews 7 11 If indeed, then, perfection were through the Levitical priesthood -- for the people under it had received law -- what further need, according to the order of Melchisedek, for another priest to arise, and not to be called according to the order of Aaron? 12 for the priesthood being changed, of necessity also, of the law a change doth come, 13 for he of whom these things are said in another tribe hath had part, of whom no one gave attendance at the altar, 14 for it is evident that out of Judah hath arisen our Lord, in regard to which tribe Moses spake nothing concerning priesthood. 15 And it is yet more abundantly most evident, if according to the similitude of Melchisedek there doth arise another priest, 16 who came not according to the law of a fleshly command, but according to the power of an endless life,

17 for He doth testify -- 'Thou art a priest -- to the age, according to the order of Melchisedek;'

18 for a disannulling indeed doth come of the command going before because of its weakness, and unprofitableness, 19 (for nothing did the law perfect) and the bringing in of a better hope, through which we draw nigh to God. 20 And inasmuch as it is not apart from oath, (for those indeed apart from oath are become priests,

21 and he with an oath through Him who is saying unto him, 'The Lord sware, and will not repent, Thou art a priest -- to the age, according to the order of Melchisedek;')

22 by so much of a better covenant hath Jesus become surety,

23 and those indeed are many who have become priests, because by death they are hindered from remaining; 24 and he, because of his remaining -- to the age, hath the priesthood not transient, 25 whence also he is able to save to the very end, those coming through him unto God -- ever living to make intercession for them.

26 For such a chief priest did become us -- kind, harmless, undefiled, separate from the sinners, and become higher than the heavens, 27 who hath no necessity daily, as the chief priests, first for his own sins to offer up sacrifice, then for those of the people; for this he did once, having offered up himself; 28 for the law doth appoint men chief priests, having infirmity, but the word of the oath that is after the law appointeth the Son -- to the age having been perfected.

 

[LawofLove]

Galatians 2 16 know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through obedience to Law no human being shall be declared free from guilt.

Romans 3 20 wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.



The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that people could be justified by no conformity to those laws. He had shown Romans 1 that "the pagan, the entire Gentile world," had violated the laws of nature; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same Romans 2-3 in respect to the Jews. They had equally failed in rendering obedience to their Law.

In both these cases the reference was, not to "ceremonial" or ritual laws, but to the moral law; whether that law was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, that is, whether they had obeyed the moral law.

The conclusion was, that in all this they had failed, and that therefore they could not be justified by that Law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a lack of conformity of the heart no less than with a lack of conformity of the life; see Romans 1:26, Romans 1:29-31; Romans 2:28-29.

The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify people in the sight of a holy God.

There shall no flesh - No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion; see the note at Romans 1:3.

Be justified - Be regarded and treated as righteous. None shall be esteemed as having kept the Law, and as being entitled to the rewards of obedience; see the note at Romans 1:17.

In his sight - Before him. God sits as a Judge to determine the characters of people, and he shall not adjudge any to have kept the Law.

Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

 

[LawofLove]

Hebrews 7 11 If indeed, then, perfection were through the Levitical priesthood -- for the people under it had received law -- what further need, according to the order of Melchisedek, for another priest to arise, and not to be called according to the order of Aaron? 12 for the priesthood being changed, of necessity also, of the law a change doth come, 13 for he of whom these things are said in another tribe hath had part, of whom no one gave attendance at the altar, 14 for it is evident that out of Judah hath arisen our Lord, in regard to which tribe Moses spake nothing concerning priesthood. 15 And it is yet more abundantly most evident, if according to the similitude of Melchisedek there doth arise another priest, 16 who came not according to the law of a fleshly command, but according to the power of an endless life,

17 for He doth testify -- 'Thou art a priest -- to the age, according to the order of Melchisedek;'

18 for a disannulling indeed doth come of the command going before because of its weakness, and unprofitableness, 19 (for nothing did the law perfect) and the bringing in of a better hope, through which we draw nigh to God. 20 And inasmuch as it is not apart from oath, (for those indeed apart from oath are become priests,

21 and he with an oath through Him who is saying unto him, 'The Lord sware, and will not repent, Thou art a priest -- to the age, according to the order of Melchisedek;')

22 by so much of a better covenant hath Jesus become surety,

23 and those indeed are many who have become priests, because by death they are hindered from remaining; 24 and he, because of his remaining -- to the age, hath the priesthood not transient, 25 whence also he is able to save to the very end, those coming through him unto God -- ever living to make intercession for them.

26 For such a chief priest did become us -- kind, harmless, undefiled, separate from the sinners, and become higher than the heavens, 27 who hath no necessity daily, as the chief priests, first for his own sins to offer up sacrifice, then for those of the people; for this he did once, having offered up himself; 28 for the law doth appoint men chief priests, having infirmity, but the word of the oath that is after the law appointeth the Son -- to the age having been perfected.

The law regarding the temple was that Levites are the only ones that could serve but seeing how the tabernacle is no longer needed here on earth and only Jesus could can make atonement for us yes the law was changed. Anyways this has nothing to do with changing the 10 commandments.

 

[cenallen]

Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Romans 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Romans 3:5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

6 God forbid: for then how shall God judge the world?

7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

Romans 7:12 Wherefore the law is holy, and the commandment holy, and just, and good.

13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

 

[cenallen]

Luke 24 1 But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared.

Mark 16 1 When the Sabbath was past, Mary Magdalene and Mary the mother of James and Salome bought spices, so that they might go and anoint him.

Matthew 28 1 Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.


are Matthew Mark and Luke discussing the seventh day of the week or the first day of the week?

 

[LawofLove]

Luke 24 1 But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared.

Mark 16 1 When the Sabbath was past, Mary Magdalene and Mary the mother of James and Salome bought spices, so that they might go and anoint him.

Matthew 28 1 Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.


are Matthew Mark and Luke discussing the seventh day of the week or the first day of the week?

They took the time to rest on the Sabbath even after his death. And start back the work of anointing him with spices on Sunday. And it seems that Jesus rested on the Sabbath too as they did keeping the law even in death. How perfect is that our God can do nothing wrong!!! Thank you lord for being our perfection! Thank you for your grace! Thank you for giving your life for us!

 

[Laodicea]

Luke 24 1 But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared.

Mark 16 1 When the Sabbath was past, Mary Magdalene and Mary the mother of James and Salome bought spices, so that they might go and anoint him.

Matthew 28 1 Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.


are Matthew Mark and Luke discussing the seventh day of the week or the first day of the week?

Notice that these texts have 3 days , preparation, Sabbath and the first day.
Luke 23:54-56
(54) and that day was the preparation, and the Sabbath drew on.
(55) And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
(56) and they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment.
Luke 24:1
(1) now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.