sabbaths, holy days, and vegan macaroni and cheese by pastor kevin l. morgan

7/27/2019 Sabbaths, Holy Days, and Vegan Macaroni and Cheese by Pastor Kevin L. Morgan

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Sabbaths, Holy Days, and Vegan Macaroni and Cheese

By Kevin Morgan

Seventh-day Adventist Christians who do not interpret Colossians 2 as eliminating the

seventh-day Sabbath have been divided over whether the “sabbath days” of Colossians 2:16 refer

to the festival sabbaths mentioned in Leviticus 231 or to a perversion of sabbaths under Gnosticangel worship.

2 Ellen White’s account of a chance meeting in Australia is an important support

for those taking the first position.

“On every side we hear discussion of the subjects presented at the camp-meeting.

One day as Elder Corliss stepped out of a train, the guard [conductor] stopped him with

the request that he explain Col. 2:16. They stopped, and as the crowd rushed by, the

explanation was given, and from Lev. 23:37, 38 it was shown that there were sabbaths

besides the Sabbath of the Lord.”3

Distinguishing Between Sabbaths

Elder Corliss’ point, of course, is that Leviticus 23 distinguishes between “the Sabbaths of

the Lord” and the festival sabbaths mentioned in the chapter.4 As true as this may be, thisexplanation is not completely satisfying because of the apparent redundancy of taking the

1 “If you will turn to Lev. xxiii, 24, 32, 39, you will find connected with the feasts and meats, and drinks

and new moons of the Jews, four distinct annual ‘sabbaths,’ ‘besides the Sabbaths of the Lord.’ See verse

38.” J. N. Andrews to O.R.L Crosier in the Second Advent Review and Sabbath Herald , May 6, 1852.

While it is true that there were sabbaths besides “the Sabbaths of the Lord,” this fact does not fully explain

Paul’s use of the expression, “holy days, new moons, and Sabbath days.” Borrowed from the OT (2 Chron.

2:4; 31:3; Neh. 10:33; and Eze. 45:17), the expression designates the complete round of Jewish sacrifices

(Hosea 2:11 and Isaiah 1:13 break the supposed yearly-monthly-weekly order) , which were a “shadow of

coming things” (Heb. 10:1).2 “ He is attacking a heresy (incipient Gnosticism is the technical category) as a whole. Included in this

heresy were dietary laws, angel worship, visionary requirement, special knowledge, and Jewish festivals …

that lacked a Christocentric focus.” Pedrito Maynard-Reid of Walla Walla College, Ministry, March 1994,

p. 2. (Cf. Bacchiocchi, From Sabbath to Sunday, p. 356.) That Paul’s counsel of verses 18-23 begins with

the same words, “Let no man,” would seem to indicate that its description of “voluntary humility,”

“worshipping of angels,” and “ordinances … after the commandments and doctrines of men” is a further

qualification of that which Paul did not want them to be judged in verse 16. William E. Richardson, Ph.D.,

offers a possible third option: “The Colossian sabbath, kept without Christ (‘not holding fast to the head’

[2:19, NRSV]), is still linked to shadowy Jewish ritualism instead of being a genuine rest in Christ as

described in Hebrews 4:9.” Ministry, May 1997, p. 15. Recognizing the Gnostic component of the

Colossian heresy does no violence to the truth that “there were sabbaths besides the Sabbath of the Lord.”3 The Advent Review and Sabbath Herald , January 7, 1896. Should Ellen White’s only reference to

Colossians 2:16 be taken as the end of the matter? “Let no one come to the conclusion that there is no moretruth to be revealed. … The fact that certain doctrines have been held as truth for many years by our people,

is not a proof that our ideas are infallible. Age will not make error into truth, and truth can afford to be fair.

No true doctrine will lose anything by close investigation.” E. G. White, Counsels to Writers and Editors,

p. 35.4 Lev. 23:37, 38 does not contrast “the Sabbaths of the Lord” with annual “sabbaths” but with “the feasts

of the Lord, which ye shall proclaim to be holy convocations.” Nevertheless, the parenthetical mention of

the seventh-day Sabbath and the omission of the expression “a statute forever throughout your generations”

in verse 3 do distinguish the creation Sabbath from the other “holy convocations”/”sabbaths” in the chapter

as does Eze. 44:24.

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Colossian “sabbaths” as festival sabbaths when such sabbaths would have been included under“holy days” and “new moons.”5

Adventist author Uriah Smith defends the traditional view:

“The term, ‘holy day’ and ‘new moon’ are not sufficient … to cover all the subjects

which the apostle wished to introduce; namely, the ordinary feast days of the Jew, the new

moons, and the sabbaths connected with their feasts …”

Why is this so?

1. “The passover festival occupied seven days, and the feast of tabernacles, eight.

The first and last days of these feasts were special days. In them the people were to

have a holy convocation, and perform no servile work. They were sabbaths. The other

days of the feast were simply holidays, and were designated by this term, heorte; while

the solemnity and cessation from labor that pertained to the first and last days called for

another title, and they were termed sabbaths.”

2. “The new moon, noumenia, was another kind of festival, and did not include any

which could properly be called a sabbath; that is no day was a sabbath, or day of rest, on

account of its being the festival of the new moon.

3. “The sabbaths here mentioned are those associated with meats, drinks, new

moons, and festivals. But the seventh-day Sabbath never was so associated.4. “The sabbaths here spoken of were, like the new moons and feasts with which

they were connected, shadows of things to come. But the seventh-day Sabbath never

was a shadow; it was instituted before the fall …”6

Does Smith’s explanation answer the difficulties of the view?7

Double Identity Days Were Still Feast Days

The fact that certain feast days had a second title, “sabbath,” does not prevent them from being feast days (Lev. 23:2, 4, 37). In Leviticus 23, God specifically classifies as “sabbaths” fourof the seven “holy convocations”8 (Lev. 23:24—the Feast of Trumpets; 23:32—the Day ofAtonement; and 23:39—the first and last days of the Feast of Tabernacles), the last two

5 “If he meant the ceremonial sabbaths, he was needlessly repeating himself. In that case he would be

saying, ‘Let no one pass judgment on you in regard to a feast day/ceremonial sabbath, or in regard to a new

moon, or in regard to a ceremonial sabbath,’ a statement neither logical nor likely.” Richardson, p. 15. In

all fairness, technically speaking, not all sabbaths were designated “feast days.” David J. Conklin

<www.666man.net/Colossians_2_16-17_by_David_Conklin/216d.html> points out that 2 Chron. 8:13 lists

the Feast of Unleavened Bread, Feast of Weeks, and Feast of Tabernacles as “solemn feasts” (cf. Exo.

23:14, 18; Deu. 16:16), but excludes Trumpets and the Day of Atonement, which are never specifically

designated as heortes in the LXX OT, but only as “sabbaths” and “solemn assemblies.” (The heorte of Psa.

81:3 is likely Tabernacles.)6 Uriah Smith, Sabbaton in Col. 2:16 , pp. 14, 15.7 The reason Adventist authors have needed sabbatôn in the trilogy of “feasts, new moons, and sabbaths”

to mean something other than the weekly Sabbath is that, in agreement with those who use Colossians to

revoke the Sabbath, they have assumed that “Let no man therefore judge you in meat or drink, or withrespect to holyday, new moon, or sabbath days” means “Don’t let any one judge you by requiring you to

keep these celebrations.” However, this interpretation goes beyond the natural sense of Paul’s counsel,

which literally reads: “ Do not let anyone judge you in eating and in drinking or in any particular of a feast,

or of a new moon, or of sabbath days.” Paul’s concern is the superimposed regulations that would lead

them away from dependence on Christ.8 The seven are: the first and last days of the Feast of Unleavened Bread (Exo. 12:16; Lev. 23:7, 8; Num.

28:18, 25); Pentecost (Lev. 23:21; Num. 28:26); the “Feast” of Trumpets (Lev. 23:24; Num. 29:1); the Day

of Atonement (Lev. 23:27; Num. 29:7); and the first and last days of the Feast of Tabernacles (Lev. 23:35,

36; Num. 29:12).




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specifically being called “feast days.” (To these we can add the first and last days9 of the Feast ofUnleavened Bread since Lev. 23:3 equates “holy convocation” and “sabbath.”)

One New Moon Celebration was a Sabbath

Although it is true that “no day was a sabbath … on account of its being the festival of the

new moon,” there was one new moon celebration that was a “sabbath”—Trumpets (Lev. 23:24; Num. 29:1).

Smith’s Bible Dictionary, p. 714 describes the “Feast” of Trumpets:

“The feast of the new moon, which fell on the first of Tisri. It differed from the

ordinary festivals of the new moon in several important particulars. It was one of the

seven days of holy convocation. Instead of the mere blowing of the trumpets of the

temple at the time of the offering of the sacrifices, it was ‘a day of blowing of trumpets.’ In

addition to the daily sacrifices and the eleven victims offered on the first of every month,

there were offered a young bullock, a ram and seven lambs of the first year, with the

accustomed meat offerings, and a kid for a sin offering. …

“There seems to be no sufficient reason to call in question the common opinion of

Jews and Christians, that it was the festival of the New Year’s day of the civil year, thefirst of Tisri, the month which commenced the sabbatical year and the year of jubilee.”

Shadows of the Sacrificial System Associated with the Sabbath

As to the assertion that the weekly Sabbath never was associated with ceremonial offerings,

Numbers 28:9, 10 shows that both sacrifices and “meat and drink offerings” were assigned to theSabbath.

10

“And on the sabbath day two lambs of the first year without spot, and two tenth deals

of flour [for] a meat offering, mingled with oil, and the drink offering thereof: [This is] the

burnt offering of every sabbath, beside the continual burnt offering, and his drink

offering.” Num. 28:9, 10.11

This being so, offerings were made on the Sabbath, not because the Sabbath was essentiallyceremonial, but because the instructional nature of the sacrificial system required offerings on “allthe solemnities” of Israel (Eze. 45:17).

Shadow Versus Memorial

The festival sabbaths, on the other hand, were established for the express purpose of providing an opportunity for making the offerings that were symbolic of Christ’s work.

“These [are] the feasts of the LORD, which ye shall proclaim [to be] holy

convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a

meat offering, a sacrifice, and drink offerings, every thing upon his day.” Lev. 23:37.12

9 Cf. Lev. 23:11.10 However, the wording of Colossians 2 shows that the controversy in Colossae was not about meat and

drink offerings, but about “eating and drinking” in an ascetic way with reference to angelic principalities

and powers (Col. 2:18). Does it really make sense that the false teacher of Colossae would be judging the

Gentiles of Colossae for not adhering to meat and drink offerings offered in Jerusalem?11 Cf. 2 Chron. 2:4; 8:13; 31:3; Neh. 10:33; Eze. 46:4, 12.12 Cf. vs. 18.





Remove the offerings and you change the essential nature of the festival. Leave the sacrificialofferings out of the seventh-day Sabbath and it remains the Sabbath.13 This is because the seventh-

day Sabbath itself was not instituted as a “shadow of things to come” (Col. 2:17; Heb. 8:5; 10:1), but as a memorial to the creative power of God.14 Which of the other holy convocations of Israel

can claim that as a reason for its existence? Certainly not the Passover, for, though it is a memorial of the deliverance of Israel from Egyptian slavery by her Redeemer, it is by its very nature centered

on the sacrifice of a lamb. Yet ever since the destruction of the temple in Jerusalem in 70 A.D., thesacrificing of animals has ceased. This is why Jews are not really celebrating the biblical Passoverany more and why Jewish “atonement” on Yom Kippur is no longer based on sacrifice but on alms,

prayers, and good deeds. The conspicuous absence of the lamb on the modern Passover seder plateis mute testimony that “ Christ our Passover”—the true “Lamb of God” (John 1:29)—has been“sacrificed for us” (1 Cor. 5:7). Rather than invalidating the Sabbath, Christ’s rest on the Sabbath

following His death adds to its meaning, making it a memorial of both “the completion of creationand the completion of redemption.”15

While the Sabbath Jesus kept can be observed under varied circumstances, the festivals cannot be observed without major adaptation of the biblical specifications.16 This reminds me of the vegan

“macaroni and cheese” I made one time when I was single. Not having any macaroni, I substituted spaghetti. Not having any cashews for the cheese, I substituted peanuts. It tasted all right—for those

who like peanut butter—but was it still macaroni and cheese?

13 The commandment to keep the Sabbath makes no mention of sacrifice or offering. Established without

reference to sacrifice, the seventh-day Sabbath predates the festivals and their sabbaths by over twomillennia.

14 One of Paul’s prime reasons for warning the Colossians against being judged in “feast, new moon, or

sabbaths” was that Christ openly “spoiled” principalities and powers on the cross (Col. 2:15). In what way

could it be said that keeping God’s memorial of His creative power gives honor to conquered

“principalities and powers”? Cf. Edmund K. Simpson and Frederick F. Bruce, Commentary on the Epistle

to the Ephesians and Colossians (Grand Rapids: Wm. B. Eerdmens Publishing Co., 1975), p. 244: “To

accept the observance of these occasions as obligatory now would be an acknowledgement of the

continuing authority of the powers through whom such regulations were mediated—the powers that were

decisively subjugated by Christ. How absurd for those who had reaped the benefit of Christ’s victory to put

themselves voluntarily back under the control of those powers which Christ had conquered!” This

statement would only make sense if the observance demanded by the Colossian deceiver was a blend of

Judaism and Gnosticism. God was not subjecting His people to the dominion of angels when he required

them to observe feasts, new moons, and sabbaths within the sacrificial system. He was giving themsymbols that would prepare them for the true “lamb of God which taketh away the sins of the world” (John

1:29).15 “The Sabbath is the day that marks two great events: the completion of creation and the completion of

redemption. So, Sabbath is a day of double celebration and could never be associated with fasting and

lament.” Greek Orthodox scholar, George Dragas, Ph.D. (Doctrine and Church History, Holy Cross School

of Theology, Boston, Massachusetts) from transcript of the video, The Seventh Day, part 3, © 2003, LLT

Productions.16 The festivals were tied to the “appointed season” of the agricultural cycle of Israel (Num. 9:2) and were

to be celebrated in the place that God “should choose” (Deut. 16:16), i.e., Jerusalem.

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sabbaths, holy days, and vegan macaroni and cheese by pastor kevin l. morgan

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