Should Christians observe

the Old Testament

Festivals and Ceremonies?
By
Norman A. Yeager, D.Min.

In the Christian world today there are some who conscientiously believe
that it is necessary for Christians to acknowledge the work of Jesus Christ for us by
observing the ceremonies and feasts found in the Old Testament. Usually these are
individuals who become Christians from a Jewish background. Others are Christians
who via personal study have come to this same conclusion. One of the primary texts
used in this view is found in Colossians. Therefore, this study will focus on Chapter
2:13-19.
One of the most important principles used in examining a Biblical passage
is to study its context. Thus, this study provides a brief overview of the book of
Colossians so that we can better understand the texts under consideration. Also, the
study will include other passages that will enable us to understand the impact of living
under the New Covenant.
The book of Colossians, written by the Apostle Paul, proclaims two basic
themes. The first theme is the preeminence of Jesus Christ because He is both God and
man who is able to reconcile us to God.

Colossians 1:13. He has delivered us from the power of darkness

and conveyed us into the kingdom of the Son of His love, 14 in whom we
have redemption through His blood, the forgiveness of sins.
15 He is the image of the invisible God, the firstborn over all
creation. 16 For by Him all things were created that are in heaven and that
are on earth, visible and invisible, whether thrones or dominions or
principalities or powers. All things were created through Him and for
Him.1
Paul reminded the Colossians God delivered them from the power of
darkness and brought them into the kingdom of the Son of His love. This is essentially
the basic thesis of Colossians. It is this backdrop that gives meaning to the rest of the
book. It is the foundation of Pauls call for and explanation of the unity that is to exist in
the church. God has moved us into the Sons kingdom. As citizens of the kingdom it is
implied here and further explicated in the rest of the book, Gods people should have
no divisions among them.
Jesus, the son of Gods love, has provided redemption for us. The
description of Jesus points the careful student to the great cost of redemption. Indirectly
it is a reference to the time in eternity when the Trinity agreed to the plan of salvation.
The son of Gods love, speaks of the great love that God has for Jesus. Earthly fathers
understand this phrase. The son, especially the first - born has a special place and a
special love in the fathers heart. All through eternity until the cross, God the Father
poured out his love upon Jesus Christ. They were truly one in goals and purpose. They

1All

Scriptural Passages are from the New International Version unless otherwise noted.

were totally unified. Thus, Their separation at the cross was, in human terms,
devastating for them both.
However, that devastation brings about the second element of the phrase
under consideration. For in the Son of His Love, God poured out his love for the
redemption of man. What more could God give for mans redemption? What is more
valuable in the universe than the blood of Jesus Christ? The son of His love points to
the fact God loved humanity so much that He would give His Son rather than allow us
suffer the consequences of sin.
It is important to keep in mind Pauls sequence in vs. 14. We have
redemption and forgiveness of sins. In order to provide the forgiveness of sins it was
necessary to have redemption in place.
This church was infiltrated by people who were teaching at least two
errors. The first was apparently a form of Gnosticism. This philosophy taught there
were groups of angels and emanations that served as the intermediaries between God
and man. The second error was a corruption of the gospel teaching. Those who taught
this error apparently were teaching that it was necessary to observe certain days to be a
true Christian. Instead of teaching the gospel as it is in Jesus Christ they were adding to
the gospel. These teachings led part of the believer s to lose their hold on Jesus Christ.
Thus, Pauls conclusion: He has lost connection with the Head, from whom the whole
body, supported and held together by its ligaments and sinews, grows as God causes it
to grow. Colossians 2:19.

These teachings were causing divisions in the church. So much so that

Epaphras, who may have founded the church, found it necessary to consult with Paul
as to how to deal with these false teachers. Paul decided to write the church a letter
addressing the issues arising out of the conflict. First and foremost Paul sought to bring
the people to unity in Jesus Christ. This becomes evident from Pauls opening prayer for
the Colossians to and through the passage under discussion.
For this reason, since the day we heard about you, we have not
stopped praying for you and asking God to fill you with the knowledge of
his will through all spiritual wisdom and understanding. 10And we pray
this in order that you may live a life worthy of the Lord and may please
him in every way: bearing fruit in every good work, growing in the
knowledge of God, 11being strengthened with all power according to his
glorious might so that you may have great endurance and patience, and
joyfully 12giving thanks to the Father, who has qualified you to share in
the inheritance of the saints in the kingdom of light. 13For he has rescued
us from the dominion of darkness and brought us into the kingdom of the
Son he loves, 14in whom we have redemption, the forgiveness of sins. 2
Now we come to the heart of the discussion at hand. Paul appeals to his
readers to reject any manmade rules and regulations which man may propose.
See to it that no one takes you captive through hollow and
deceptive philosophy, which depends on human tradition and the basic
principles of this world rather than on Christ.
9 For in Christ all the fullness of the Deity lives in bodily form,
10and you have been given fullness in Christ, who is the head over every
power and authority. 11In him you were also circumcised, in the putting
off of the sinful nature, not with a circumcision done by the hands of men
but with the circumcision done by Christ, 12having been buried with him
in baptism and raised with him through your faith in the power of God,
who raised him from the dead.
2Colossians

1:9-14.

13When you were dead in your sins and in the uncircumcision of

your sinful nature, God made you alive with Christ. He forgave us all our
sins, 14having 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. 15And having disarmed the powers and authorities, he made a
public spectacle of them, triumphing over them by the cross.
16Therefore do not let anyone judge you by what you eat or drink,
or with regard to a religious festival, a New Moon celebration or a Sabbath
day. 17These are a shadow of the things that were to come; the reality,
however, is found in Christ. 18Do not let anyone who delights in false
humility and the worship of angels disqualify you for the prize. Such a
person goes into great detail about what he has seen, and his unspiritual
mind puffs him up with idle notions. 19He has lost connection with the
Head, from whom the whole body, supported and held together by its
ligaments and sinews, grows as God causes it to grow.
20Since you died with Christ to the basic principles of this world,
why, as though you still belonged to it, do you submit to its rules: 21"Do
not handle! Do not taste! Do not touch!"? 22These are all destined to perish
with use, because they are based on human commands and teachings.
23Such regulations indeed have an appearance of wisdom, with their selfimposed worship, their false humility and their harsh treatment of the
body, but they lack any value in restraining sensual indulgence. 3
Paul now comes to the heart of the things which are dividing the church.
As mentioned earlier, Paul is addressing a couple of heresies in these verses. Some who
have examined these verses find only one issue is at hand, that issue has only to do with
the ideas which are coming into the church via the influence of pagan theologies.
However, Paul focuses on both types of issues in verse nine. First he stresses again that
Christ possesses the fullness of deity. The incipient form of Gnosticism, a pagan
philosophy, was making its early inroads into the church. Its bottom line was that
Christ was an emanation from God, and was not truly God. Since Christ was not fully
3Colossians

2:8 -22.

God, He could not have all of Gods power. This heresy, Paul and the early church
stridently resisted.
For Paul, this philosophy of human devising also included the Jewish
ceremonies and festivals. In verse 11 he immediately jumps into the subject of
circumcision. It was this subject that generated a lot of controversy in the early church.
The controversy arose because the question needed to be settled, what does it take to
become a member of the Christian church. In fact the first major church council,
recorded in the book of Acts, came about over this question. Paul was ministering in
Antioch, when Some men came down from Judea to Antioch and were teaching the
brothers: Unless you are circumcised, according to the custom taught by Moses, you
cannot be saved.4
This understanding of salvation upset the church. Antioch was made up
of many non-Jewish converts to Christianity. Most of them probably saw no reason to
observe circumcision and the other requirements of the Mosaic law. For these Christians
it was enough that they believed in the sacrifice of Jesus Christ and ordered their lives
after His. Consequently, the discussions between the newly arrived teachers and Paul
and Barnabas were very pointed and warm. The discussions caused the church to take
action. It chose to send Paul and Barnabas to Jerusalem to talk to the apostles and elders
about the matter. 5
4Acts

15:1.

5Acts

15:2-4.

Shortly thereafter, representatives of the party of the Pharisees, arrived

and said, The Gentiles must be circumcised and required to obey the law of Moses.6

The crux of the issue was keeping the law of Moses. Thus, it is important to understand
what constitutes the law of Moses. Fortunately, the Old Testament clearly describes the
law of Moses. And this is the law which Moses set before the children of Israel: these
are the testimonies, and the statutes, and the ordinances, which Moses spake unto the
children of Israel, when they came forth out of Egypt. Deu. 4:44, 45. In the next chapter
Deuteronomy distinguishes between the 10 Commandments and the Law of Moses.
Chapter 5 records Moses reiterating the 10 Commandments and stating at the end of the
recitation, These words Jehovah spake unto all your assembly in the mount out of the
midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he
added no more. And he wrote them upon two tables of stone, and gave them unto me.
Deu. 5:22. Then in Deu. 6:1-2 he makes this distinction.
Now this is the commandment, the statutes, and the ordinances,
which Jehovah your God commanded to teach you, that ye might do them
in the land whither ye go over to possess it; that thou mightest fear
Jehovah thy God, to keep all his statutes and his commandments, which I
command thee, thou, and thy son, and thy son's son, all the days of thy
life; and that thy days may be prolonged. Hear therefore, O Israel, and
observe to do it; that it may be well with thee, and that ye may increase
mightily, as Jehovah, the God of thy fathers, hath promised unto thee, in a
land flowing with milk and honey.

6Acts

15:5

Moses obviously makes a distinction between the 10 Commandments and

the law God commanded him to write. 7 This distinction also became apparent in the
way the two laws were treated. When Moses finished writing the law God commanded
him, he instructed the Levites, Take this book of the law, and put it by the side of the
ark of the covenant of Jehovah your God, that it may be there for a witness against
thee. Deu. 31:26. The 10 Commandments placed in the Ark under the mercy seat
presented them as the foundation of Gods government. The Law of Moses in the side
of the Ark gave the instructions as to how the 10 Commandments were applied,
provided sentences for failure to obey, and the ceremonies for worship and reflecting
upon how God led the nation.
With this understanding of the law of Moses we can better understand the
discussions taking place in Jerusalem. It is easy to understand why the Pharisees
wanted to see the Gentile Christians follow the Mosaic Law. They had grown up with it
7

Using the Jewish Publications Society of the Old Testament there are at least 12 times in which Gods law
and the ordinances written by the hand of Moses are distinguished. These are: Deuteronomy 4:8; 33:10; 1 Kings 2:3; 2
Kings 17:34, 37; 2 Chronicles 19:10; 33:8; Ezra 7:10; Nehemiah 9:29; 10:29; Psalms 89:30; Malachi 4:4.
Here are Old Testament passages that show a distinction between Gods law and the ordinances. 2
Kings 17:34 To this day they persist in their former practices. They neither worship the LORD nor adhere to the
decrees and ordinances, the laws and commands that the LORD gave the descendants of Jacob, whom he named
Israel. 2 Kings 17:37 You must always be careful to keep the decrees and ordinances, the laws and commands he
wrote for you. Do not worship other gods. 2 Chronicles 19:10 In every case that comes before you from your fellow
countrymen who liv e in the cities whether bloodshed or other concerns of the law, commands, decrees or
ordinances you are to warn them not to sin against the LORD; otherwise his wrath will come on you and your
brothers. Do this, and you will not sin. 2 Chronicles 33:8 I will not again make the feet of the Israelites leave the land I
assigned to your forefathers, if only they will be careful to do everything I commanded them concerning all the laws,
decrees and ordinances given through Moses." Nehemiah 9:29 "You warned them to return to your law, but they
became arrogant and disobeyed your commands. They sinned against your ordinances, by which a man will liv e if
he obeys them. Stubbornly they turned their backs on you, became stiff-necked and refused to listen. Ezekiel 44:24 "
'In any dispute, the priests are to serve as judges and decide it according to my ordinances. They are to keep my laws
and my decrees for all my appointed feasts, and they are to keep my Sabbaths holy.

and it was ingrained in the very fiber of their beings. The Gentile Christians would
resist because they didnt want to face circumcision, nor did they want to obey all the
rules and regulations the Law of Moses demanded.
Finally, Peter stood up and addressed the council. Drawing on his
experience with Cornelius said:
Brethren, ye know that a good while ago God made choice among
you, that by my mouth the Gentiles should hear the word of the gospel,
and believe. 8 And God, who knoweth the heart, bare them witness,
giving them the Holy Spirit, even as he did unto us; 9 and he made no
distinction between us and them, cleansing their hearts by faith. 10 Now
therefore why make ye trial of God, that ye should put a yoke upon the
neck of the disciples which neither our fathers nor we were able to bear?
But we believe that we shall be saved through the grace of the Lord Jesus,
in like manner as they. Acts 15:7-11.

This testimony quieted the assembly. It almost seems that they had
nothing to say about the issues after this presentation. Perhaps the Holy Spirit
impressed them that a new day in the plan of Salvation had dawned. They then listened
to Paul and Barnabas describe Gods blessing on the converts which accepted Jesus
during their mission trip. It seems apparent, and their testimony reenforced Peters.
James then brought all the discussion together to a conclusion. He
reminds his hearers of Amos comments about the inclusion of the Gentiles in the
family of faith.8 Thus, James draws the conclusion.

8In that

day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will
raise up its ruins, and I will build it as in the days of old; that they may possess the remnant of Edom, and all the
nations that are called by my name, saith Jehovah that doeth this. Amos 9:11,12. This verse is quoted literally from
the Septuagint, and differs in some respects from the Hebrew. The phrase, the residue of men, here is evidently
understood, both by the Septuagint and by James, as referring to others than Jews, to the Gentiles the rest of the

Wherefore my judgment is, that we trouble not them that from

among the Gentiles turn to God; 20 but that we write unto them, that they
abstain from the pollutions of idols, and from fornication, and from what
is strangled, and from blood. 5:21 For Moses from generations of old hath
in every city them that preach him, being read in the synagogues every
Sabbath. Acts 15:19-21.

The entire council agreed with James. They decided to send out a letter,
carried by Paul and Barnabas, to the Gentile Christians informing them of the councils
action. The letter succinctly outlines the problem and gives the groups conclusion.
The apostles and the elders, brethren, unto the brethren who are of
the Gentiles in Antioch and Syria and Cilicia, greeting: 24 Forasmuch as
we have heard that certain who went out from us have troubled you with
words, subverting your souls; to whom we gave no commandment; 25 it
seemed good unto us, having come to one accord, to choose out men and
send them unto you with our beloved Barnabas and Paul, 26 men that
have hazarded their lives for the name of our Lord Jesus Christ. 27 We
have sent therefore Judas and Silas, who themselves also shall tell you the
same things by word of mouth. 28 For it seemed good to the Holy Spirit,
and to us, to lay upon you no greater burden than these necessary things:
29 that ye abstain from things sacrificed to idols, and from blood, and
from things strangled, and from fornication; from which if ye keep
yourselves, it shall be well with you. Fare ye well. Acts 15:23-29.

There are four points for consideration in these verses. 1. The council says
those who were teaching the need to follow the law of Moses were not sent out with
any authority. 2. They chose to send men who had hazarded their lives for the gospel.
This makes sense because a man will not risk his life for something he does not believe.

world - implying that many of them would be admitted to the friendship and favor of God. Barnes Commentary on
Acts 17:15.

The third point is crucial to this discussion. They acknowledged the Holy
Spirits concurrence in the matter. Because the Holy Spirit led in this matter and the
brethren could acknowledge His leading, we need to allow this to tip the scales
regarding the Law of Moses status in the Christian life. Certainly if there was a reason
for believer, both Jew and Gentile to continue observing the law this would be the time
for the Holy Spirit to bring in a correcting influence. There is nothing in the book of
Acts that suggests the Holy Spirit at this time or any other time corrected the action of
the council. Rather as we shall see later on, the rest of the New Testament supports the
councils conclusion.
The fourth point is the declaration of the action of the council. For it
seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these
necessary things: 29 that ye abstain from things sacrificed to idols, and from blood, and
from things strangled, and from fornication; from which if ye keep yourselves, it shall
be well with you. Acts 15:28, 29. Note the council deliberately, says it is not going to
burden them with anything beyond these requirements. Thus, the council defines what
it means to live by the gospel. In do so the council does not require or demand
adherence to the Law of Moses.
Turning back to Colossians 2:3-9 we find that Paul carries the thought of
circumcision to a higher plane that found in the Law of Moses.
For in Christ all the fullness of the Deity lives in bodily form, 10and
you have been given fullness in Christ, who is the head over every power
and authority. 11In him you were also circumcised, in the putting off of

the sinful nature, not with a circumcision done by the hands of men but
with the circumcision done by Christ, 12having been buried with him in
baptism and raised with him through your faith in the power of God, who
raised him from the dead.
Paul speaks of circumcision, not of the flesh but of the heart. A circumcision that is not
outward, but one that is inward and reaches to the thoughts and intents of the heart.
Christ not a human performs this act of circumcision. It is symbolized in the act of
baptism. Circumcision in the Law of Moses finds its fulfillment in the work of Jesus
Christ. Christs circumcision cuts away the old life of sin and replaces it with the new
life in Christ. We are made alive in Him.
If we are made alive in Christ what difference does that make in our
Christian experience? Paul tells us that Jesus has forgiven us all our sins. This statement
is the heart of Pauls argument. It is the key to what he will say in this section of the
passage for the rest of the passage is a description of what this forgiveness of sins
means. Pauls first point is a bomb to the Jewish mind. Jesus canceled the written code,
the handwriting of ordinances (KJV), that was against us. Other translations make
the statement more clearly. Having blotted out the bond written in ordinances that was
against us, which was contrary to us: and he hath taken it out that way, nailing it to the cross.

taken from the American Standard Version is such an example.

When Moses finished writing the Book of the Law had it place in the side
of the ark and told the Levites, There it will remain as a witness against you. Deut.
31:26. Joe Crews commented on this passage with the following words.

It is interesting to note that the curses and judgements of this law

spelled out penalties for transgression which were totally missing from
the Ten Commandments. For this reason the ceremonial law was
considered to be against them. 9

There are two prominent examples of how the Law of Moses, or as it is

also known, the ceremonial law testified against Israel. One example is found during
the reign of Josiah. The Temple was being restored when the priests found a copy of the
Law of Moses. The book was read to Josiah. Josiah became very concerned and asked
the priests to obtain a word from the Lord concerning the peoples future.
And the king commanded Hilkiah, and Ahikam the son of Shaphan,
and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a
servant of the king's, saying, 21 Go, inquire of the LORD for me, and for
them that are left in Israel and in Judah, concerning the words of the book
that is found: for great is the wrath of the LORD that is poured out upon
us, because our fathers have not kept the word of the LORD, to do after all
that is written in this book. 22 And Hilkiah, and they that the king had
appointed, went to Huldah the prophetess, the wife of Shallum the son of
Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in
Jerusalem in the college:) and they spoke to her to that effect. 23 And she
answered them, Thus saith the LORD God of Israel, Tell ye the man that
sent you to me, 24 Thus saith the LORD, Behold, I will bring evil upon
this place, and upon the inhabitants thereof, even all the curses that are
written in the book which they have read before the king of Judah: 25
Because they have forsaken me, and have burned incense unto other gods,
that they might provoke me to anger with all the works of their hands;
therefore my wrath shall be poured out upon this place, and shall not be
quenched. 26 And as for the king of Judah, who sent you to inquire of the
LORD, so shall ye say unto him, Thus saith the LORD God of Israel
concerning the words which thou hast heard; 27 Because thine heart was
tender, and thou didst humble thyself before God, when thou heardest his
words against this place, and against the inhabitants thereof, and
humbledst thyself before me, and didst rend thy clothes, and weep before
9Crews,

Joe, Feasts Days and Sabbaths: Are They Still Binding, (Rosev ille, CA: Amazing Facts, 2003) p. 6.

me; I have even heard thee also, saith the LORD. 28 Behold, I will gather
thee to thy fathers, and thou shalt be gathered to thy grave in peace,
neither shall thine eyes see all the evil that I will bring upon this place,
and upon the inhabitants of the same. So they brought the king word
again. 2 Chronicles 34:20-28.

Josiah learned what the law declared about Israels behavior, and the punishment God
intended to pour out. Consequently he led the people in an act of rededication and
repentance. God then postponed Israels punishment until Josiah died.
Daniel in his intercessory prayer itemized Israels sins against God. In
doing so he speaks to their transgression of the Law of Moses.
Yea, all Israel have transgressed thy law, even by departing, that
they might not obey thy voice; therefore the curse is poured upon us, and
the oath that is written in the law of Moses the servant of God, because we
have sinned against him. 12 And he hath confirmed his words, which he
spoke against us, and against our judges that judged us, by bringing upon
us a great evil: for under the whole heaven hath not been done as hath
been done upon Jerusalem. 13 As it is written in the law of Moses, all this
evil is come upon us: yet made we not our prayer before the LORD our
God, that we might turn from our iniquities, and understand thy truth.
Daniel 9:11-13.

A safe conclusion from these passages is that the handwriting of

ordinances, or the written code testified against Israel for their failure to keep the things
that were written therein. So as a part of the forgiveness that came through Jesus Christ
these ordinances were canceled and nailed to the cross. By nailing them to the cross the
text is telling us that Jesus fulfilled this law by His life, and brought them to an end.

While Paul is telling us that God has ended the ceremonial laws of the Old
Covenant, he is also speaking to another aspect of this blotting out of the handwriting
of ordinances. Jesus blotted out the debt of our sin. Humanity is condemned by the law
and shows our indebtedness to it. However, Jesus blotted out the handwriting for us so
the record of our sin no longer exists. This is illustrated in many documents of
indebtedness found in ancient ruins. These documents were often found to have been
wiped off with water to remove the writing after the debt was paid. So, Jesus wiped out
the record of our indebtedness to the law.
However, there is still another piece to what Jesus death accomplished.
Paul says that Jesus disarmed principalities and powers. Paul explains himself in
Ephesians 6:12, For we wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world, against spiritual
wickedness in high places. The power defeated at the Cross is Satan and all his
demonic angels. He cannot hold sway over those who follow Jesus Christ.
Here is a beautiful passage describing Christs accomplishment at the
cross.
When he broke the fetters of the tomb, and came forth from the
grave, he proclaimed his triumph above the rent sepulcher of Joseph,
exclaiming, "I am the resurrection and the life." This was as a death-knell
resounding through the regions of Satan. The Prince of Life passed from
the tomb, leading forth a multitude of captives, triumphing over the
powers of hell, and making manifest to the inhabitants of unfallen worlds
that he had passed through the last act in the drama of suffering in the
great controversy between him and the satanic agencies. He brought life
and immortality to light, and made a bright, clear pathway from earth to

heaven, that those who receive him should follow where he leads the
way. 10

In the events surrounding the crucifixion God gave evidence a new

arrangement came into play at Jesus death. According to Matthews account of two
supernatural things took place.
And when Jesus had cried out again in a loud voice, he gave up his
spirit. 51 At that moment the curtain of the temple was torn in two from
top to bottom. The earth shook and the rocks split. 52The tombs broke
open and the bodies of many holy people who had died were raised to life.
53They came out of the tombs, and after Jesus' resurrection they went into
the holy city and appeared to many people. 11

The first event is recorded in all three of the synoptic Gospels 12 and almost
automatically raises the question, why is this event so important? The veil of the
Temple was a hanging between the Temples two rooms the Holy and Most Holy Places.
No one was allowed to enter the Most Holy Place except for the Day of Atonement.
Then only the High Priest was allowed to enter. He did so only to bring in an offering of
blood which he sprinkled on the Mercy Seat. With the rending of the veil God is
showing that man no longer needs the ministration of a human priest. Now, because
Jesus died, the way is open to freely enter into the presence of God.
John introduced Jesus as the Lamb of God. John is referring to Jesus death
for the sins of all mankind. This theme is raised a number of times in the New
10 White,

Ellen G. Youths Instructor , November 18, 1897 par. 5

11 Matthew
12 The

27:50-53

other two incidents are: Mark 15:38 The curtain of the temple was torn in two from top to bottom,
and Luke 23:45, for the sun stopped shining. And the curtain of the temple was torn in two.

Testament and most notably in Revelation.13 Jesus is the Lamb that was slain. Jesus,
slain at the Passover, is the fulfillment of the Passover Lamb. Paul when teaching the
Corinthians they needed to deal with the incestuous person in the church said, Purge
out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even
Christ our Passover is sacrificed for us. 1 Corinthians 5:7.
Albert Barnes provides this critical insight into this passage.
Our paschal lamb, for so the word pascha usually
signifies. The sense is, We Christians have a paschal lamb; and that lamb
is the Messiah. And as the Jews, when their paschal lamb was slain, were
required to put away all leaven from their dwellings, so we, when our
paschal lamb is slain, should put away all sin from our hearts and from
our churches. This passage proves that Paul meant to teach that Christ
had taken the place of the paschal lamb - that that lamb was designed to
adumbrate or typify him - and that consequently when he was offered, the
paschal offering was designed to cease. 14
Jesus as the Passover Lamb has ratified the New Covenant. What could not be done
under the Old Covenant is accomplished under the New Covenant. The book of
Hebrews is Pauls great treatise on this subject. In it he shows how Jesus is greater than
the angels, Moses, and the Old Covenant is superceded by the New Covenant. He calls
Christians to persevere because we can enter the Most Holy Place by the blood of Jesus.
For by one offering he hath perfected forever them that are
sanctified. 15 Whereof the Holy Ghost also is a witness to us: for after that
he had said before, 16 This is the covenant that I will make with them
after those days, saith the Lord, I will put my laws into their hearts, and in
their minds will I write them; 17 And their sins and iniquities will I
13 John

1:29, 36; Acts 8:32; 1 Peter 1:19; Revelation 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8, 11; 14:1, 4, 10;
15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27; 22:1, 3;
14 Barnes

Commentary, 1 Corinthians 5:7

remember no more. 18 Now where remission of these is, there is no more

offering for sin. Having therefore, brethren, boldness to enter into the
holiest by the blood of Jesus, 20 By a new and living way, which he hath
consecrated for us, through the veil, that is to say, his flesh; 21 And having
a high priest over the house of God; 22 Let us draw near with a true heart
in full assurance of faith, having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water. Hebrews 10:19 - 22.

With confidence we can say that Jesus is our Passover Lamb. He has
provided us the forgiveness of sin that the handwriting of ordinances looked for in the
future. He has become the High Priest of the better covenant based on the promises of
God. At His death Jesus triumphed by providing the forgiveness of sins and conquering
Satans power and authority. This then leads to Pauls practical discussion of the
practical aspects of Jesus accomplishments.
Paul states: Let no man therefore judge you in meat, or in drink, or in
respect of a holy day, or of the new moon, or of the Sabbath days: Which are a shadow
of things to come; but the body is of Christ. Vss. 16, 17. Paul is telling the Colossians do
not let anyone pass judgment in things contained in the ceremonial laws. For as
Matthew Henry explains:
Here is a caution to take heed of judaizing teachers, or those who
would impose upon Christians the yoke of the ceremonial law: Let no man
therefore judge you in meat nor drink, etc., Col. 2:16. Much of the ceremonies
of the law of Moses consisted in the distinction of meats and days. It
appears by Rom. 14 that there were those who were for keeping up those
distinctions: but here the apostle shows that since Christ has come, and
has cancelled the ceremonial law, we ought not to keep it up. Let no man
impose those things upon you, for God has not imposed them: if God has
made you free, be not you again entangled in that yoke of bondage.15
15 Henry,

Matthew. Commentary on the Whole Bible, Colossians 2:16.

Paul explains these things are a shadow of things that were to come.
The word shadow, sxia can is used for imperfect, or unsubstantial.
Body, sowma expressed that which was concrete and real. The law was
but the shadow or representation of good things to come; none should rest
in it; all that it pointed out is to be sought and obtained in Christ.16
The fact that the ceremonial laws and the Sanctuary were shadows of
things to come began with the very construction of the Sanctuary. As we see in these
two verses. And see that thou make them after their pattern, which hath been showed
thee in the mount. Exodus 25:40. Now if he were on earth, he would not be a priest at
all, seeing there are those who offer the gifts according to the law; who serve that which
is a copy and shadow of the heavenly things, even as Moses is warned of God when he is
about to make the tabernacle: for, See, saith he, that thou make all things according to
the pattern that was showed thee in the mount. Hebrews 8:4, 5.
Paul writes an extended statement about the meaning of the shadow in
this passage. What this author sees as key points are underlined.
The law is only a shadow of the good things that are comingnot
the realities themselves. For this reason it can never, by the same sacrifices
repeated endlessly year after year, make perfect those who draw near to
worship. 2If it could, would they not have stopped being offered? For the
worshipers would have been cleansed once for all, and would no longer
have felt guilty for their sins. 3But those sacrifices are an annual reminder
of sins, 4because it is impossible for the blood of bulls and goats to take
away sins.
5Therefore, when Christ came into the world, he said: "Sacrifice
and offering you did not desire, but a body you prepared for me; 6with
burnt offerings and sin offerings you were not pleased. 7Then I said, 'Here
16 Clarke,

Adam. Adam Clarkes Commentary on the Bible. Colossians 2:16.

I amit is written about me in the scroll I have come to do your will, O

God.' "
8First he said, "Sacrifices and offerings, burnt offerings and sin
offerings you did not desire, nor were you pleased with them" (although
the law required them to be made). 9Then he said, "Here I am, I have
come to do your will." He sets aside the first to establish the second.
10And by that will, we have been made holy through the sacrifice of the
body of Jesus Christ once for all.17

Paul makes the point that the law is a shadow of good things to come. It was unable to
make the worshipers perfect. If they had then they would still be carried on. However,
they are no longer being offered. Vs. 8 God had no pleasure in the sacrifices done under
the law. It was Jesus obedience Gods will which mattered. Through that obedience the
first covenant was taken away and replaced by the second. This thought Paul repeats by
saying,
For when there is a change of the priesthood, there must also be a
change of the law. 13He of whom these things are said belonged to a
different tribe, and no one from that tribe has ever served at the altar.
14For it is clear that our Lord descended from Judah, and in regard to that
tribe Moses said nothing about priests. 15And what we have said is even
more clear if another priest like Melchizedek appears, 16one who has
become a priest not on the basis of a regulation as to his ancestry but on
the basis of the power of an indestructible life. 17For it is declared: "You
are a priest forever, in the order of Melchizedek." 18The former regulation
is set aside because it was weak and useless 19(for the law made nothing
perfect), and a better hope is introduced, by which we draw near to God.
20And it was not without an oath! Others became priests without any oath,
21but he became a priest with an oath when God said to him: "The Lord
has sworn and will not change his mind: 'You are a priest forever.' "
22Because of this oath, Jesus has become the guarantee of a better
covenant.18
17 Hebrews

10:110.

18 Hebrews

7:12 22

Paul drawing on the distinction between the Levitical priesthood and Jesus priesthood.
The Levitical priesthood was based on genealogy. Jesus priesthood is likened to
Melchizedeks. Because of this difference Paul argues that there is of necessity a new
covenant. Vs. 18 tells us there is a disannulling of the law because it was weak and
profitless.
The reason for the change in the covenant is provided in Hebrews 8:3 13.
Every high priest is appointed to offer both gifts and sacrifices, and
so it was necessary for this one also to have something to offer. 4If he were
on earth, he would not be a priest, for there are already men who offer the
gifts prescribed by the law. 5They serve at a sanctuary that is a copy and
shadow of what is in heaven. This is why Moses was warned when he
was about to build the tabernacle: "See to it that you make everything
according to the pattern shown you on the mountain." 6But the ministry
Jesus has received is as superior to theirs as the covenant of which he is
mediator is superior to the old one, and it is founded on better promises.
7For if there had been nothing wrong with that first covenant, no
place would have been sought for another. 8But God found fault with the
people and said: "The time is coming, declares the Lord, when I will make
a new covenant with the house of Israel and with the house of Judah. 9It
will not be like the covenant I made with their forefathers when I took
them by the hand to lead them out of Egypt, because they did not remain
faithful to my covenant, and I turned away from them, declares the Lord.
10This is the covenant I will make with the house of Israel after that
time, declares the Lord. I will put my laws in their minds and write them
on their hearts. I will be their God, and they will be my people. 11No
longer will a man teach his neighbor, or a man his brother, saying, 'Know
the Lord,' because they will all know me, from the least of them to the
greatest. 12For I will forgive their wickedness and will remember their
sins no more."
13By calling this covenant "new," he has made the first one obsolete;
and what is obsolete and aging will soon disappear.

God establishes the New Covenant because of the failure of Israel to keep the covenant.
It was not the sacrifices God wanted, but obedience. Jesus came to provide that
obedience. The failure of the Old Covenant is the failure of Israel to keep it. See Vs. 9.
Vss. 1013 explain that the New Covenant is based on the promises of God alone. He is
the One who makes Himself responsible for fulfilling the covenant in the lives of
believers.
It is important to note vs. 13 in which Paul makes the point that Christs
obedience sets aside the first to establish the second. If it is set aside then it is no longer
of any value.
In the last chapter of Hebrews Paul has certain exhortations based on the
previous chapters in the book. These verses are important because they show how Paul
viewed the Christian life with the entrance of the New Covenant.
Do not be carried away by all kinds of strange teachings. It is good
for our hearts to be strengthened by grace, not by ceremonial foods, which
are of no value to those who eat them. 10We have an altar from which
those who minister at the tabernacle have no right to eat.
11The high priest carries the blood of animals into the Most Holy
Place as a sin offering, but the bodies are burned outside the camp. 12And
so Jesus also suffered outside the city gate to make the people holy
through his own blood. 13Let us, then, go to him outside the camp,
bearing the disgrace he bore. 14For here we do not have an enduring city,
but we are looking for the city that is to come.
15Through Jesus, therefore, let us continually offer to God a
sacrifice of praisethe fruit of lips that confess his name. 16And do not
forget to do good and to share with others, for with such sacrifices God is
pleased. 19

19 Hebrews

13:916.

Verse nine teaches Christians are to be strengthened by grace, not by ceremonial foods.
Paul dismisses the ceremonial foods by saying they are of no value to those who eat
them. This raises the question, if the foods have no value then do we need to observe
the feasts of the Old Covenant? The thoughtful student of Gods word can only find one
consistent answer, no it is not necessary to do keep the feasts and ceremonies of the Old
Covenant. Then Paul invites us to go outside the camp to where Jesus died. Paul tells us
how we offer sacrifice to Jesus under the New Covenant. It is through the sacrifice of
praise, and doing good and sharing with others. These are the sacrifices that please God.
Thus, it is that Paul is consistent in his teachings in Colossians and
Hebrews that the ceremonial laws of the Old Covenant have been replaced by the New
Covenant whose promises are based on Gods promises. The following statement gives
us a good distinction between the Old and New Covenants.
Under the new covenant, the conditions by which eternal life may
be gained are the same as under the old--perfect obedience. Under the old
covenant, there were many offenses of a daring, presumptuous character,
for which there was no atonement specified by law. In the new and better
covenant, Christ has fulfilled the law for the transgressors of law, if they
receive Him by faith as a personal Saviour. "As many as received him, to
them gave he power to become the sons of God." Mercy and forgiveness
are the reward of all who come to Christ trusting in His merits to take
away their sins. In the better covenant we are cleansed from sin by the
blood of Christ (Letter 276, 1904). 20
A current Bible student puts this concept in the following.

20Seventh-day Adventist Bible Commentary, Vol. 7, p. 931.

The good news, however, is that God has intervened in behalf of

mankind with another covenant. Unlike the earlier covenant of works,
whose mandate was "Do this and you shall live" (cf. Rom. 10:5; Gal.
3:12), the covenant of grace is bestowed on men in their sinful condition
with the promise that, in spite of their inability to keep any of the
commandments of God, out of sheer grace he forgives their sin and
accepts them as his children through the merits of his Son, the Lord
Jesus Christ, on the condition of Faith. 21

Turning again to the passage under consideration Paul triumphantly

concludes, the reality, however, is found in Christ. If as Paul states the reality is
found in Christ, then it is obvious, that a new relationship is opened to us. That is that
Jesus fulfills all aspects of the Old Covenant and now we worship as Hebrews shows in
the light of the Heavenly Tabernacle where we can boldly come to the throne of grace.
Then Paul speaks to the gnostic heresy by saying that dont let anyone
who anyone who delights in false humility and the worship of angels disqualify you
for the prize. Such a person goes into great detail about what he has seen, and his
unspiritual mind puffs him up with idle notions. vs. 18. This person is one that turns
from the worship of God to the worship of angels. The result of this worship leads the
person to be puffed up with his idle thinking. This person however, has lost connection
to Jesus Christ who is the Head that holds the sinews together and the growth that
comes from the relationship with Jesus Christ.
Then Paul turns to the Jew who is still advocating the observance of the
ceremonial law.

21 http:/

/ mb-soft.com/ believe/ text/ covtheol.htm. The bolded text is bolded in the original.

Since you died with Christ to the basic principles of this world,
why, as though you still belonged to it, do you submit to its rules: 21"Do
not handle! Do not taste! Do not touch!"? 22These are all destined to perish
with use, because they are based on human commands and teachings.
23Such regulations indeed have an appearance of wisdom, with their selfimposed worship, their false humility and their harsh treatment of the
body, but they lack any value in restraining sensual indulgence. 22

Since, the New Testament to a large sees the world being the place where
those who are against Christ belong. So as Christians we used to belong to the world.
We lived by the principles of the world which according to Paul in this instance, like to
submit to rules. Rules, as Paul summarizes, have to do with dont handle, taste or touch.
His declaration is that these rules will perish with the using. The problem is that these
rules bring self-imposed worship, false humility and lack any value in restraining
sensual indulgence. Why is this true? Because it does not allow the Christian to focus on
Jesus Christ who fulfilled all these things.
As we learn from Pauls other epistles, those who look to rules tended to
get trapped by one of two fallacies. The first was the idea that we must do something to
earn our salvation. The keeping of these self-imposed rules enabled them to feel like
they are earning their salvation. The other fallacy was that something must be done in
addition to what Jesus did for us on the cross. Either of these fallacies will lead to selfimposed worship.
Before we transition to the third chapter of Colossians a problem with the
grammatical structure needs to be examined. Colossians 2:16, 17 reads:
22 Colossians

2:20-23.

Therefore do not let anyone judge you by what you eat or drink,
or with regard to a religious festival, a New Moon celebration or a Sabbath
day. 17These are a shadow of the things that were to come; the reality,
however, is found in Christ.

The issue at hand is the judging in the matter of these things which are
shadows of things to come. In the original language this verb is singular. Some
translators such as the translation being used assume that this word is referring to the
festivals. Instead as a singular, the best translation is to see the verb as referring to the
only singular in the sentence and that is the judging. A personal friend came to the
following conclusion on how the verse should be translated.
The correct translation should be which IS and not which ARE.
The solution to the problem is the first clause -- Mh; ou\n ti uJma` krinevtw
-- Let no one judge you. This clause is the subject of the verb ejstin. It is
this judging in ANY of these matters which is a mere shadow of things
to come; the real and only judgment which matters is that before Jesus
Christ. 23

Albert Barnes does not address the grammatical considerations, however, he does come
to a similar understanding. Here is his observation.
The word judge here is used in the sense of pronouncing a sentence.
The meaning is, since you have thus been delivered by Christ from the
evils which surrounded you: since you have been freed from the
observances of the law, let no one sit in judgment on you, or claim the
right to decide for you in those matters. You are not responsible to man
for your conduct, but to Christ; and no man has a right to impose that on
you as a burden from which he has made you free.24

23 Personal
24 Albert

e-mail from Dr. James Ayars.

Barnes, Commentary on the Bible.

This concept is supported in other Biblical passages. One such passage is

Romans 14:10. You, then, why do you judge your brother? Or why do you look down
on your brother? For we will all stand before God's judgment seat. Another is 2
Corinthians 5:10. For we must all appear before the judgment seat of Christ, that each
one may receive what is due him for the things done while in the body, whether good
or bad.
This concept as individuals we are to stand at the judgment seat of Christ,
then what right do we have to judge one another? We have no right to do so. Instead we
are to focus on the Savior. This is the reason Paul points us in the next chapter to
focusing on Jesus Christ who is enthroned in heaven. Jesus is the judge, but even more
importantly our lives are hidden in His. Paul writes:
Since, then, you have been raised with Christ, set your hearts on
things above, where Christ is seated at the right hand of God. 2Set your
minds on things above, not on earthly things. 3For you died, and your life
is now hidden with Christ in God. 25

When we are hidden in Jesus Christ the old falls away because the cross has affirmed
the New Covenant. Because Jesus is the Lamb of God all aspects of the ceremonial laws
have been fulfilled in Him. Everything in the ceremonies and feasts pointed to the one
who was to come. When you follow the shadow to the reality, you no longer need the
shadow.

25 Colossians

3:1-4.

A Christians morality derives from his position in Christ. This is what

Paul demonstrates in the rest of the epistle. For the purposes of this discussion we must
note the unity that Paul describes. It is found in focusing on Jesus Christ who is seated
at the right hand of God. The more we focus on Jesus the more we will desire to be like
Him. If all believers are focusing on Jesus they are going to be drawn closer together.
Paul describes the morality of the Christian by first talking about all the
things the Christian chooses to put to death.
Put to death, therefore, whatever belongs to your earthly nature:
sexual immorality, impurity, lust, evil desires and greed, which is idolatry.
6Because of these, the wrath of God is coming. 7You used to walk in these
ways, in the life you once lived. 8But now you must rid yourselves of all
such things as these: anger, rage, malice, slander, and filthy language from
your lips. 9Do not lie to each other, since you have taken off your old self
with its practices. 26
If the Christian is to puts off all these things because he has taken off the old self. This
old self is taken off through baptism. For as Paul says in 2 Corinthians 5:17 Therefore,
if anyone is in Christ, he is a new creation; the old has gone, the new has come!
It is putting on the new self.
Paul now turns his attention to the positive attributes of the morality and
unity found in the new life.
And have put on the new self, which is being renewed in
knowledge in the image of its Creator. 11Here there is no Greek or Jew,
circumcised or uncircumcised, barbarian, Scythian, slave or free, but
Christ is all, and is in all. 27
26 Colossians

3:5-9.

27 Colossians

3:10-11.

In this new life we are being renewed in knowledge in the image of our Creator. Since,
all Christians are to experience this knowledge in the image of the Creator then they are
being drawn together. Thus, there can be no divisions based on nationality or
ceremonies. Christ is all and in all. This is the result of the New Covenant and the
promises of God being fulfilled in the Christian life.
So if we are all being changed into the image of Jesus Christ how is that
exhibited in the life. Paul tells us we are to be clothed with certain virtues.
Therefore, as God's chosen people, holy and dearly loved, clothe
yourselves with compassion, kindness, humility, gentleness and patience.
13Bear with each other and forgive whatever grievances you may have
against one another. Forgive as the Lord forgave you. 14And over all these
virtues put on love, which binds them all together in perfect unity. 28
While it would be good to spend time exploring all these characteristics the Christian
possesses, this is not the purpose of this paper. We need to simply note that all of these
characteristics are to bring us together into unity. Love is to enclose these characteristics
and bring them together in unity. Love then is the overarching characteristic of the
Christian. Thus, it is safe to say that the measure of the New Covenant internalization is
expressed in how well the Christian lovingly connects to the rest of the Christian
community.

28 Colossians

3:12-14.

Paul then provides some practical guide lines as to how masters and
slaves are to relate to each other. He also expresses how families are to relate. He then
closes the book with greetings from various individuals.
Before turning to another concern of those who believe we should be
keeping the festivals and ceremonies of the Old Covenant we may conclude the
following. 1.) Pauls teachings in Colossians acknowledges that with the coming of the
New Covenant there is a change from the Old Covenant promises based on the faulty
promises of man, to the promises of the New Covenant which are based on the totally
reliable promises of God fulfilled through the ministry of Jesus Christ. 2.) Pauls
understanding of the unity of the Christian church is based on the internalization of the
covenant as God places His covenant in our hearts. 3). Paul is fully consistent with the
first Church Councils decision. He is also consistent with his teaching in his other
epistles.
In the light of all we have said, if a person wants to keep the Old
Covenant laws and ceremonies we have no right to judge them. However, the observer
needs to ascertain for themselves is the observance of the festivals leading them closer
to Jesus. If it is praise God. If not, then the observer should reevaluate their motivation
for observing the feasts. The observer of the feasts must also remember he has no right
to judge those who do not find it necessary to observe the feasts.
Another question which needs to be explored is, with the conclusions we
have reached does that mean the Torah is negated. The answer is a resounding no!

Looking through any version of the New Testaments marginal references will show
multiple quotations from or allusions to the Old Testament. The New Testament church
contrary to some denominations today, never turned away from the Old Testament and
specifically the Torah as defined as the five books written by Moses.
Here is an extended quotation that provides a wonderful insights to this
question.
What is Torah about, anyway? As is well known, the word itself
derives from a root meaning direction, or aim, or instruction. But
are not all these terms relative to something else, something more
fundamental as the goal or end of such instruction? Indeed, what would
it mean to instruct or direct someone without a destination? Would you
attend a class if there was no impartation of knowledge as its justification?
Would you read a map that had directions that led to nowhere?
So what, then, is the goal of torah? Is it not - in the end - to be
reconciled to God, to be in vital relationship with Him, in short, to be in
loving communion with Him? But how is that to be effected? Is it through
rule-following behaviors, or is there something else that needs to be
provided in order to accomplish this end?
Is not torah essentially mans response to this something else,
and is not this more basic thing Gods covenant?
Torah is a function of covenant -- as mans responsibility -- and
therefore torah has changed in light of Gods different covenants. For
example, the earliest of the patriarchs - from Adam to Noah to Abraham all observed torah in the sense that they related to God through covenant.
Consider that Noah, Abraham, and even Moses himself offered blood
sacrifices to God before additional torah was given at Sinai (Exodus 5:3).
In light of this distinction, we need to restrict the topic and ask the
question as to whether we are bound to keep the terms of the covenant
made with Israel at Sinai or whether there is indeed a new covenant that
has been effected by means of which we may now draw near to God. In
other words, is the life, sacrificial death, and resurrection of Jesus merely a
means to a renewed Sinaitic covenant relationship with God, or does it
constitute a genuinely new way of being in relationship with Him?
How we answer this question will determine what we mean by
torah and our covenantal responsibilities before the LORD.

Now what did Jesus teach us about the new covenant with God?
Did He focus on ritual, obligatory prayer or the traditions of the elders as
the means of observing torah? No, He said that torah is observed by our
inward response to His sacrificial death and resurrection for us and is
demonstrated by loving God with all our heart, mind, soul, and strength,
and by loving our neighbor as ourself. On these two commandments,
He said, hang all the law and the prophets (Matt 22:35-40; see also John
15:12-14).
In other words, the love of God and others is the goal or purpose of
torah, and, as Paul wrote in Romans then, and based on the new covenant
promises we have in Jesus, we indeed have direction, aim, and instruction
for the walk of life. The halakhah of Jesus is the walk of love, and this love
entirely transcends the role of rule-following behaviors as our way to
truly commune with God and with our fellow man. 29
A good case study of the way the New Testament handles the Torah is
found in the gospel of Matthew. Matthew is the most Jewish of all the gospels. Some
Bible students believe that this gospel is the New Testament Torah because of its
structure. The structure is divided into the five discourses. The NIV Study Bible makes
the following insightful observation.

The fivefold division may suggest that Matthew has modeled his
book on the structure of the Pentateuch (the first five books of the OT). He
may also be presenting the gospel as a new Torah and Jesus as a new and
greater Moses.30
Whether this insight is correct or not, there is undeniably a high respect
for the Torah in Matthew. A Google search for Matthew Torah will bring up a host31
of researchers who recognize the close relationship and acknowledge that Matthew is

29 http:/

/ www.hebrew4christians.com/ Articles/ Torah_Observance

30 www.ibs.org/
31 The

niv/ studybible

authors search brought up 915,000 hits for these two words. Should the reader seek to duplicate the
search put the words Matthew and torah in without quotation marks.

seeking to show that Jesus is greater than any of the prophets, or especially Moses.
Matthew shows Jesus as the second Israel. He is called out of Egypt, spends time in the
wilderness suffering temptation. The forty days in the wilderness parallels the 40 years
of the wilderness wandering. The Sermon on the Mount becomes the equivalent of Sinai.
However, in this setting Jesus expands the dimensions of the Law to show how the law
is to be internalized. Moshe Reiss in an article on Matthew and the Torah affirms this
concept.
In the Gospel of Matthew it is clear that the Law - Halakha - is the
expression of Gods will. The law of Moses is still in force (Matt. 23:3) but
Jesus is the new teacher of the law (Matt. 23:8). Jesus assumed for the
Matthean community a stance parallel and equal to Moses for the Jews. In
the Gospel of Matthew there is no denigration of Moses 3 in stark contrast
to the Gospel of John. Moses, the giver of the law, is a figure of great
importance for Matthew. Many parallels are explicitly drawn by Matthew
between Moses and Jesus; danger from death at the hand of Pharaoh and
Jesus from Herod, both live in exile in Egypt, Moshe's forty years in the
desert is compared to Jesus' forty days of temptation and both ascend the
mountain in order to proclaim the law.32
Having established the fact that Matthew is closely tied to the Torah (first
five books of the Bible) and recognizing there are over sixty references to the OT in the
book with approximately thirty direct quotations we can expect Matthew to deal with
the relationship to the covenant. Matthew directly brings up the this issue during the
final hours of Jesus life. Matthew teaches Jesus instituted baptism and the communion
service as the feasts of the New Covenant.

http:/ / moshereiss.org/ christianity/ 06_mathew/ 06_mathew.htm. This paper is worth the read.
Moshe Reiss article is one of the best summaries of Matthew and the Torah.
32

26And as they were eating, Jesus took bread and blessed it and
broke it, and gave it to the disciples and said, "Take, eat; this is My body."
27And He took the cup and gave thanks, and gave it to them, saying,
"Drink ye all of it; 28for this is My blood of the new testament, which is
shed for many for the remission of sins. 29But I say unto you, I will not
drink henceforth of this fruit of the vine until that day when I drink it new
with you in My Father's Kingdom."33
In many translations of Matthew the word new is left out of this verse.
This is because most of the ancient manuscripts do not include the word. Barnes makes
the following observation in his commentary.
Luke and Paul vary the expression, adding what Matthew and
Mark have omitted. This cup is the new testament in my blood. By this
cup he meant the wine in the cup, and not the cup itself. Pointing to it,
probably, he said, This - wine - represents my blood about to be, shed.
The phrase new testament should have been rendered new covenant,
referring to the covenant or compact that God was about to make with
people through a Redeemer. 34
It is well to also note this informative statement regarding this verse from Robertsons
Word Pictures.
The Covenant (tes diathekes ). The adjective kaines in Textus
Receptus is not genuine. The covenant is an agreement or contract
between two (dia, duo, theke , from tithemi ). It is used also for will (Latin,
testamentum) which becomes operative at death (Heb_9:15-17). Hence our
New Testament. Either covenant or will makes sense here. Covenant is the
idea in Heb_7:22; Heb_8:8 and often. In the Hebrew to make a covenant
was to cut up the sacrifice and so ratify the agreement (Gen_15:9-18).
Lightfoot argues that the word diatheke means covenant in the N.T. except
in Heb 9:15-17. Jesus here uses the solemn words of Exo 24:8 the blood of

33 21 st

Century King James Version.

34 Commentary

paper.

on Matthew 26:28 by Albert Barnes in E-Sword version. Underline is by the author of this

the covenant at Sinai. My blood of the covenant is in contrast with that.

This is the New Covenant of Jeremiah 31; Heb 8:1-13. 35

Jesus takes elements from the Pascal Feast and uses them to institute what is known as
the Lords Supper, or the communion service. As in the Sermon on the Mount, Jesus
expands the old external covenant to the internalized New Covenant. The Old
Covenant was ratified with the blood of animals. The New is ratified by the blood of
Jesus Christ. Just as the blood of Jesus supercedes the blood of animals so baptism and
the Lords Supper supercede the feasts and ceremonies of the old covenant.
It is also worth noting that the Old Covenant pointed to the coming of
Jesus to save us from our sins. Books have been and will be written demonstrating how
the festivals and ceremonies pointed the coming Messiah. In the setting of the New
Covenant it is the Lords Supper which serves a similar function in that Jesus uses it to
point to the eschaton when He will share the meal with all those who have entered into
a covenant relationship of faith.
There is much more that could be said about how the New Testament
builds on the Old Testament. We may conclude from this study that Colossians teaches,
we are living under the New Covenant. This Covenant is based on the promise of God
to place the law in our hearts and minds. Note the following three texts which declare
this fact. The first is from Jeremiah who predicts the day will come. The second and
third come from Pauls inspired application of this prophecy.
Behold, the days come, saith Jehovah, that I will make a new
covenant with the house of Israel, and with the house of Judah: 32 not
according to the covenant that I made with their fathers in the day that I
took them by the hand to bring them out of the land of Egypt; which my
covenant they brake, although I was a husband unto them, saith Jehovah.
35 Robertsons

Word Pictures, Commentary on Matthew 26:29 from e-Sword.

But this is the covenant that I will make with the house of Israel after those
days, saith Jehovah: I will put my law in their inward parts, and in their
heart will I write it; and I will be their God, and they shall be my people:
34 and they shall teach no more every man his neighbor, and every man
his brother, saying, Know Jehovah; for they shall all know me, from the
least of them unto the greatest of them, saith Jehovah: for I will forgive
their iniquity, and their sin will I remember no more. 36
For if there had been nothing wrong with that first covenant, no
place would have been sought for another. 8But God found fault with the
people and said:
"The time is coming, declares the Lord,
when I will make a new covenant
with the house of Israel
and with the house of Judah.
9It will not be like the covenant
I made with their forefathers
when I took them by the hand
to lead them out of Egypt,
because they did not remain faithful to my covenant,
and I turned away from them, declares the Lord.
10This is the covenant I will make with the house of Israel
after that time, declares the Lord.
I will put my laws in their minds
and write them on their hearts.
I will be their God,
and they will be my people.
11No longer will a man teach his neighbor,
or a man his brother, saying, 'Know the Lord,'
because they will all know me,
from the least of them to the greatest.
12For I will forgive their wickedness
and will remember their sins no more."37
The Holy Spirit also testifies to us about this. First he says:
16"This is the covenant I will make with them
after that time, says the Lord.
I will put my laws in their hearts,
and I will write them on their minds." 17Then he adds:
36 Jeremiah

31:31-34.

37 Hebrews

8:7-17

"Their sins and lawless acts

I will remember no more." 18And where these have been
forgiven, there is no longer any sacrifice for sin. 19Therefore, brothers,
since we have confidence to enter the Most Holy Place by the blood of
Jesus, 20by a new and living way opened for us through the curtain, that
is, his body, 21and since we have a great priest over the house of God,
22let us draw near to God with a sincere heart in full assurance of faith,
having our hearts sprinkled to cleanse us from a guilty conscience and
having our bodies washed with pure water.38
In the strictest sense, God has written His Torah on our hearts. Thus,
we can boldly come to Gods throne. We come via the merits of Jesus ratifying blood of
the covenant. Thus, the dividing wall between Jews and Gentiles is breached and we all
are one in Jesus Christ. 39 Thus, through the New Covenant God binds Himself to us
with ties that will never be broken. The blessings which were to come to the whole
earth can now be fulfilled. Soon, Jesus will come so that the covenant will be completely
fulfilled when we stand face to face with our God and Father, His Son and our brother,
Jesus, and the Holy Spirit our Counselor. 40

38 Hebrews

10:15-22

39 But

now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
14For he himself is our peace, who has made the two one and has destroyed the barrier, the div iding wall of hostility,
15by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself
one new man out of the two, thus making peace, 16and in this one body to reconcile both of them to God through the
cross, by which he put to death their hostility. 17He came and preached peace to you who were far away and peace
to those who were near. 18For through him we both have access to the Father by one Spirit.
19Consequently, you are no longer foreigners and aliens, but fellow citizens with God's people and
members of God's household, 20built on the foundation of the apostles and prophets, with Christ Jesus himself as the
chief cornerstone. 21In him the whole building is joined together and rises to become a holy temple in the Lord.
22And in him you too are being built together to become a dwelling in which God liv es by his Spirit. Ephesians 2:1322.

Christ was standing at the point of transition between two economies and their two great
festivals. He, the spotless Lamb of God, was about to present Himself as a sin offering, that He would
thus bring to an end the system of types and ceremonies that for four thousand years had pointed to His
death. As He ate the Passover with His disciples, He instituted in its place the service that was to be the
memorial of His great sacrifice. The national festival of the Jews was to pass away forever. The service
which Christ established was to be observed by His followers in all lands and through all ages. (DA 652.2}
40