Sabbath School Week

Read for This Week’s Study

Colossians 2; Heb. 7:11; Isa. 61:3; 1 Cor. 3:6; Deut. 31:24–26; Rom. 2:28, 29; Rom. 7:7.

Memory Text:

“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ” (Colossians 2:16, 17, NKJV).

Have you ever been asked why you keep the Sabbath? Perhaps even this week’s memory text was used as “evidence” against it. Yet, the text was written not about the fourth commandment, but in response to errors taught by some false teachers in the church. What were these errors?

First, the false teaching is described as “philosophy,” “the tradition of men,” “the basic principles of the world,” and “not according to Christ” (Col. 2:8, NKJV).

It also involved circumcision and the keeping of Jewish festivals (Col. 2:11, 16), along with Jewish purity rituals and regulations connected with food (Col. 2:16, 21). It involved the worship of or with angels or an attempt to emulate angelic worship (Col. 2:18).

And, finally, it was based on “the commandments and doctrines of men” and possibly involved ascetic practices (Col. 2:22, 23).

These false teachers were clearly religious and sincere, but they also got the gospel wrong. This week we’ll see why. And we will see why the memory verse has nothing to do with our keeping the seventh-day Sabbath.

*Study this week’s lesson to prepare for Sabbath, March 7.

Supplemental EGW Notes

Because men are not of the same stamp of character, this is no reason why they should draw apart. If we are children of the heavenly King, we shall not be at such variance that we shall stand in one another’s way.
It is by the Lord’s orders that His servants have varied gifts. It is by His appointment that men of varied minds are brought into the church, to be laborers together with Him. We have many different minds to meet, and different gifts are needed. God’s servants are to work in perfect harmony. I thank the Lord that we are not all exactly the same, while we are all to have the same spirit—the spirit that dwelt in Christ. The apostle John was not the same as the apostle Peter. Each was to subdue his peculiarities and soften his temperament, that they might help each other, through belief in and sanctification of the truth.
It is the righteousness of Christ that goes before us. It is His character that we are to copy. And then what?—The glory of the Lord shall be our rearward. Our Leader goes before us, and as we follow Him, He imparts to us His righteousness, which is revealed in our lives by a well-ordered life and a godly conversation. It is faith and works that makes us Christians, preparing us to sit together in heavenly places with Christ.
Is Christ divided?—No. Christ abiding in the soul will not quarrel with Christ in another soul. We must learn to bear with the peculiarities of those around us. If our will is under the control of Christ’s will, how can we be at variance with our brethren? If we are at variance, we may know that it is because self needs to be crucified. He whom Christ makes free is free indeed. We are not complete in Christ unless we love one another as Christ has loved us. When we do this, as Christ has given us commandment, we shall give evidence that we are complete in Him.
We must have the faith which prophets foretold and apostles preached—the faith that works by love and purifies the soul.—This Day With God, p. 262.

The Lord Jesus acts through the Holy Spirit; for it is His representative. Through it He infuses spiritual life into the soul, quickening its energies for good, cleansing from moral defilement, and giving it a fitness for His kingdom. Jesus has large blessings to bestow, rich gifts to distribute among men. He is the wonderful Counselor, infinite in wisdom and strength; and if we will acknowledge the power of His Spirit, and submit to be molded by it, we shall stand complete in Him. What a thought is this! In Christ “dwelleth all the fulness of the Godhead bodily. And ye are complete in him.” Colossians 2:9, 10.—Our High Calling, p. 152.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Job asked, “Where can wisdom be found? And where is the place of understanding?” (Job 28:12, NKJV). Paul answers: in Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3, NKJV; compare 1 Cor. 1:30). If we have Christ, we have everything, even the “full assurance of understanding” the purpose of life (Col. 2:2, NKJV). Through Him the mystery of God, which embraces the entire plan of salvation, has been revealed.

Read Colossians 2:1–7. What is Paul’s purpose in writing this epistle?

The Greek word paraklēthōsin means “encouraged” or “strengthened” (Col. 2:2). Paul’s desire is not only to help the believers in Colossae recognize false teachings but also to “unite” (sumbibasthentes) them in Christian love. The tense used for both verbs—“encouraged” and “united”—indicates Paul’s confidence that this epistle will achieve its intended purpose.

He did, however, commend them for “your good order, and the steadfastness of your faith in Christ” (Col. 2:5, NKJV).

The Greek term taxis, translated “order,” is used in the New Testament in reference to the priestly orders of Aaron (Luke 1:8, Heb. 7:11) and Melchizedek (Heb. 5:6, 10, NKJV; Heb. 6:20, NKJV; Heb. 7:11, 17, NKJV), but Paul applies it to order in the church (1 Cor. 14:40), including here. Sometimes there is a tendency to consider church order and organization as merely an ecclesiastical institution with no theological significance.

But by prescribing proper decorum in worship (see, for example, 1 Corinthians 11), and specifying how elders and deacons should be selected (1 Timothy 3, Titus 1), Paul was very careful to preserve order in the church. Through these measures, God’s wisdom and the teachings of the Bible are preserved and promulgated.

As a result of the correct teaching that the Colossians had received from Paul’s associates, they had “steadfastness” of faith. It cannot be shaken because it rests on a solid biblical foundation that, if adhered to, would help protect them from the errors being promoted by the false teachers.

What has been your experience with the need for “order” in your own spiritual life?

Supplemental EGW Notes

The revelation of God’s love to man centers in the cross. Its full significance tongue cannot utter; pen cannot portray; the mind of man cannot comprehend. . . . Christ crucified for our sins, Christ risen from the dead, Christ ascended on high, is the science of salvation that we are to learn and to teach.
“Who, being in the form of God, counted it not a thing to be grasped to be on an equality with God, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross” (Philippians 2:6–8, R.V., margin). “It is Christ that died, yea rather, that is risen again, who is even at the right hand of God.” “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Romans 8:34; Hebrews 7:25). . . .
Here are infinite wisdom, infinite love, infinite justice, infinite mercy—“the depth of the riches both of the wisdom and knowledge of God” (Romans 11:33).
It is through the gift of Christ that we receive every blessing. Through that gift there comes to us day by day the unfailing flow of Jehovah’s goodness. Every flower, with its delicate tints and sweet fragrance, is given for our enjoyment through that one Gift. The sun and moon were made by Him; there is not a star that beautifies the heavens which He did not make. There is not an article of food upon our tables that He has not provided for our sustenance. The superscription of Christ is upon it all. Everything is supplied to man through the one unspeakable Gift, the only-begotten Son of God. He was nailed to the cross that all these bounties might flow to God’s workmanship.
“Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (1 Corinthians 2:9). Surely there are none that, beholding the riches of His grace, can forbear to exclaim with the apostle: “Thanks be unto God for his unspeakable gift.”—God’s Amazing Grace, p. 178.

The Word of God, like the character of its divine Author, presents mysteries that can never be fully comprehended by finite beings. . . .
If it were possible for created beings to attain to a full understanding of God and His works, then, having reached this point, there would be for them no further discovery of truth, no growth in knowledge, no further development of mind or heart. God would no longer be supreme; and men, having reached the limit of knowledge and attainment, would cease to advance. Let us thank God that it is not so. God is infinite; in Him are “all the treasures of wisdom and knowledge.” Colossians 2:3. And to all eternity men may be ever searching, ever learning, and yet they can never exhaust the treasures of His wisdom, His goodness, and His power.—The Faith I Live By, p. 14.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

The theme of Colossians is one of the clearest maxims for living the Christian life: “As you therefore have received Christ Jesus the Lord, so walk in Him” (Col. 2:6, NKJV). We receive salvation by receiving a Person, not just a body of teachings. But receiving Jesus also includes accepting all His teachings, as given through the apostles and prophets of the Bible (see Eph. 2:20).

More than anything else, accepting Christ means a death to self, a complete surrender of self to the living Christ.

The Living Word (Jesus) cannot be separated from the Written Word (the Bible). They are two sides of the same coin. In fact, only through Scripture can we know Jesus. We “walk” or live our lives “in Him,” meaning that we allow His Word and His Spirit to guide us in all our decisions and practices.

In Colossians 2:7, Paul employs a common biblical metaphor that likens Christians to plants. We become rooted in Christ by accepting Him as our Savior and ordering our life according to His Word. That is how we become “established in the faith.”

How do the following passages illuminate the plant metaphor as a symbol of believers? (See Isa. 61:3, Matt. 3:10, Luke 8:11–15, 1 Cor. 3:6.)

Paul clearly delineates the two alternatives open to believers. One is to remain a “planting of the Lord” (Isa. 61:3) and continue being complete in Christ by holding on to Him and His teachings. The other could be likened to an artificial plant that may look real but is actually lifeless. By adopting human philosophies and traditions, we are taken “captive” (Col. 2:8, ESV). Although Christ has set us free, it is possible to be enslaved again with a yoke of bondage (Gal. 5:1; compare Acts 15:10).

In short, accepting unbiblical teachings means rejecting Christ, because those who buy into false teachings have, unfortunately, adopted a different gospel and have accepted human authorities over the authority of Scripture (see Gal. 1:6–9). This was a danger in the early church and remains so today.

What has been your own experience with what it means to die to self in order to receive Christ? Why must that be a continual process?

Supplemental EGW Notes

Of the almost innumerable lessons taught in the varied processes of growth, some of the most precious are conveyed in the Saviour’s parable of the growing seed. . . .
The seed has in itself a germinating principle, a principle that God Himself has implanted; yet if left to itself the seed would have no power to spring up. Man has his part to act in promoting the growth of the grain; but there is a point beyond which he can accomplish nothing. He must depend upon One who has connected the sowing and the reaping by wonderful links of His own omnipotent power.
There is life in the seed, there is power in the soil; but unless infinite power is exercised day and night, the seed will yield no return. The showers of rain must refresh the thirsty fields; the sun must impart warmth; electricity must be conveyed to the buried seed. The life which the Creator has implanted, He alone can call forth. Every seed grows, every plant develops, by the power of God. . . .
The germination of the seed represents the beginning of spiritual life, and the development of the plant is a figure of the development of character. There can be no life without growth.
The plant must either grow or die. As its growth is silent and imperceptible, but continuous, so is the growth of character. At every stage of development our life may be perfect; yet if God’s purpose for us is fulfilled, there will be constant advancement.
The plant grows by receiving that which God has provided to sustain its life. So spiritual growth is attained through cooperation with divine agencies. As the plant takes root in the soil, so we are to take root in Christ. As the plant receives the sunshine, the dew, and the rain, so we are to receive the Holy Spirit. If our hearts are stayed upon Christ, He will come unto us “as the rain, as the latter and former rain unto the earth.” As the Sun of righteousness, He will arise upon us “with healing in His wings.” We shall “grow as the lily.” We shall “revive as the corn, and grow as the vine” (Hosea 6:3; Malachi 4:2; Hosea 14:5, 7).—God’s Amazing Grace, p. 197.

The Christian is likened to the cedar of Lebanon. I have read that this tree does more than send down a few short roots into the yielding loam. It sends strong roots deep down into the earth, and strikes down farther and still farther in search of a still stronger hold. And in the fierce blast of the tempest, it stands firm, held by its network of cables beneath.
So the Christian strikes root deep into Christ. He has faith in his Redeemer. He knows in whom he believes. He is fully persuaded that Jesus is the Son of God and the Saviour of sinners. . . . The roots of faith strike deep down. Genuine Christians, like the cedar of Lebanon, do not grow in the soft surface soil, but are rooted in God, riveted in the clefts of the mountain rocks.—Our High Calling, p. 331.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Colossians 2:11–15. What issues does Paul seem to be combating here?

How often have we seen these texts, especially Colossians 2:14, misused as an argument against the law and keeping the Sabbath?

To help understand these texts, two main interpretations have been proposed by Seventh-day Adventists: First, the “handwriting” nailed to the cross is the list of charges leveled “against us,” similar to the writing Pilate hung on Jesus’ cross (Matt. 27:37; John 19:19, 20). Or, second, the ceremonial law written by Moses (see Deut. 31:24–26) was nailed to the cross.

When we look at the verse in its larger context, we can see that it is clearly talking about the ceremonial law.

Paul also refers to “circumcision made without hands” (Col. 2:11), that is, “of the heart” (Rom. 2:28, 29; compare Deut. 30:16), in apparent contrast to fleshly circumcision, which was one of the most important stipulations of the ceremonial law (Lev. 12:3; compare Exod. 12:48).

Paul then connects this inward change with “putting off the body of the sins of the flesh” and with baptism by immersion. With this baptism, we identify ourselves with Christ’s death and resurrection (Col. 2:11, 12).

This conversion experience is then likened to having been “dead in trespasses” and “made . . . alive” with Christ, who “forgave us all our trespasses” (Col. 2:13, NRSV).

The word “ordinances” (Col. 2:14) refers to legal decrees, whether secular (Luke 2:1, Acts 17:7) or ecclesiastical (Acts 16:4). This Greek word’s only other occurrence in Paul’s writings refers to the ceremonial law, which formed a wall of separation between Jews and Gentiles (Eph. 2:14, 15).

Because Paul has already referred to the forgiveness of sins and the inner change symbolized by baptism, it is unlikely he would return to that topic again with a different metaphor not used anywhere else in Scripture. Rather, Paul seems to be emphasizing a similar point as made in Ephesians: that the Gentile believers in Colossae need not worry about keeping the ceremonial law, including circumcision, nor about the purity laws that went with such a commitment (compare Acts 10:28, 34, 35).

Clearly, Paul was not suggesting that the Ten Commandments were nailed to the cross, not when elsewhere he defines sin as violation of the Ten Commandments (Rom. 7:7).

Supplemental EGW Notes

Sabbath we had a sweet, glorious time. . . . We were made to rejoice and glorify God for His exceeding goodness unto us. . . . I was taken off in vision. . . .
I saw that we sensed and realized but little of the importance of the Sabbath, to what we yet should realize and know of its importance and glory. I saw we knew not what it was yet to ride upon the high places of the earth and to be fed with the heritage of Jacob. But when the refreshing and latter rain shall come from the presence of the Lord and the glory of His power we shall know what it is to be fed with the heritage of Jacob and ride upon the high places of the earth. Then shall we see the Sabbath more in its importance and glory. But we shall not see it in all its glory and importance until the covenant of peace is made with us at the voice of God, and the pearly gates of the New Jerusalem are thrown open and swing back on their glittering hinges and the glad and joyful voice of the lovely Jesus is heard richer than any music that ever fell on mortal ear bidding us enter. [I saw] that we had a perfect right in the city for we had kept the commandments of God, and heaven, sweet heaven is our home.
I saw the ten commandments written on them [the tables of stone] with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. . . .
I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints.—Maranatha, p. 245.

Many in the Christian world also have a veil before their eyes and heart. They do not see to the end of that which was done away. They do not see that it was only the ceremonial law which was abrogated at the death of Christ. They claim that the moral law was nailed to the cross. Heavy is the veil that darkens their understanding. The hearts of many are at war with God. They are not subject to His law. Only as they shall come into harmony with the rule of His government, can Christ be of any avail to them. They may talk of Christ as their Saviour; but He will finally say to them, I know you not. You have not exercised genuine repentance toward God for the transgression of His holy law, and you cannot have genuine faith in Me, for it was My mission to exalt God’s law.—Selected Messages, book 1, p. 239.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Colossians 2:16–19. What Jewish-Christian practices are highlighted here by Paul?

To this day, scholars do not agree on exactly what the issues were that Paul was addressing here. What we can be sure of is that Paul’s epistle itself provides quite a bit of information on what seems to have been a Jewish-Christian divisive influence on this predominantly Gentile church (Col. 2:13). That is, the Jewish believers were pushing things that were not necessary for the members to follow.

Clearly, Colossians 2:16 lists a number of regular Jewish practices that were apparently continued among some Jewish converts to Christianity. But even the elements in Colossians 2:18 fit the same context. Jesus criticized pretensions to humility among the religious leaders (for example, Matt. 6:1, 5, 7, 16). From the scrolls of Qumran, we learn that angels featured prominently in some Jewish conceptions of worship. So, the problems that Paul was confronting in Colossae were most likely similar to those he confronted elsewhere.

Since Colossians 2:16 is so often misunderstood, it is important to consider it in greater detail. Notice these points:

Paul’s use of “therefore” (ESV) signals that this is a conclusion drawn from what he has already said. Previously, the need for literal circumcision was dismissed because it is the inward change of the heart that matters (Col. 2:11–15).

“Food and drink” refer to the meal and drink offerings that the Israelites brought to the temple.

The specification of “a festival or a new moon or sabbaths” (Col. 2:16, NKJV) apparently alludes to Hosea 2:11, where the same sequence of ceremonial days are referred to, which includes ceremonial sabbaths (see, for example, Lev. 23:11, 24, 32).

Crucial to our understanding of this verse is Paul’s own interpretation: that these “are a shadow of things to come, but the substance is of Christ” (Col. 2:17, NKJV). These ceremonial days, like the sacrifices, pointed to the work of Christ (see 1 Cor. 5:7, 1 Cor. 15:23). The seventh-day Sabbath, in contrast, was instituted in Eden, before sin, and long before the ceremonial sacrifices of the sanctuary were adopted; therefore, it was not a shadow to be done away with after the Cross.

Although the seventh-day Sabbath is not at issue here, how might you apply Paul’s counsel about not passing judgment on others?

Supplemental EGW Notes

Christ calls upon the members of His church to cherish the true, genuine hope of the gospel. He points them upward, distinctly assuring them that the riches that endure are above, not below. Their hope is in heaven, not on the earth. “Seek ye first the kingdom of God, and His righteousness,” He says; “and all these things”—all that is essential for your good—“shall be added unto you.”
With many, the things of this world obscure the glorious view of the eternal weight of glory that awaits the saints of the Most High. They cannot distinguish the true, the real, the enduring substance, from the false, the counterfeit, the passing shadow. Christ urges them to remove from before their eyes that which is obscuring their view of eternal realities. He insists upon the removal of that which is causing them to mistake phantoms for realities, and realities for phantoms. God entreats His people to give the strength of body, mind, and soul to the service that He expects them to perform. He calls upon them to be able to say for themselves that the gains and advantages of this life are not worthy to be compared with the riches that are reserved for the diligent, rational seeker for eternal life.—Counsels on Stewardship, p. 218.

“The temple of God was opened in heaven, and there was seen in His temple the ark of His testament.” Revelation 11:19. The ark of God’s testament is in the holy of holies, the second apartment of the sanctuary. In the ministration of the earthly tabernacle, which served “unto the example and shadow of heavenly things,” this apartment was opened only upon the great Day of Atonement for the cleansing of the sanctuary. Therefore the announcement that the temple of God was opened in heaven and the ark of His testament was seen points to the opening of the most holy place of the heavenly sanctuary in 1844 as Christ entered there to perform the closing work of the atonement. Those who by faith followed their great High Priest as He entered upon His ministry in the most holy place, beheld the ark of His testament. As they had studied the subject of the sanctuary they had come to understand the Saviour’s change of ministration, and they saw that He was now officiating before the ark of God, pleading His blood in behalf of sinners.
The ark in the tabernacle on earth contained the two tables of stone, upon which were inscribed the precepts of the law of God. The ark was merely a receptacle for the tables of the law, and the presence of these divine precepts gave to it its value and sacredness. When the temple of God was opened in heaven, the ark of His testament was seen. Within the holy of holies, in the sanctuary in heaven, the divine law is sacredly enshrined—the law that was spoken by God Himself amid the thunders of Sinai and written with His own finger on the tables of stone.—The Great Controversy, p. 433.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.