Sabbaton in Colossians 2:16-17 : interpretations from 1837 to 1996

Abstract

This thesis provides a description of interpretations of oopB<itov in Col 2:6-17 from 1837 to 1996. It is divided into two periods: 1837 to 1908, and 1909 to 1996.

Chapter 1 presents the introduction of the study and indicates the major interpretations regardinq oqppdTov in Col 2:16-17.

Chapter 2 describes the main arquments proposed during the period 1837-1908: r@Boro as Sabbath sacrifices and ceremonial sabbaths, odFFaro as ceremonial sabbaths keepers who seek to defend the permanence of the sabbath. The third view is maintained by Sundaykeepers who seek to defend the notion of the abrogation of the sabbath-

Chapter 3 describes the main arguments proposed during the period 1909-1996: rdBparo as the abrogated OT Sabbath, odpBar-o as solemnity transferred to Sunday, odpBcrrc as OT ceremonial sabbaths and Sabbath sacrifices, odpBmo as perverted Colossian observance, and o@Bcrru as tegitimate Christian observance.

The first view indicates that the seventh-day Sabbath refers to only the Jewish Sabbath. However, the Sabbath was made for all humanity, not only for the Jews. The second view indrcates that oopBdrov refers to the weekly Sabbath, but this is Sunday. Interpreters of this view point out that Paul is approving a particular kind of Sabbath observance, namely sunday. The third view was promoted by SDA theologians and ministers. It correctly argues that the seventh-day sabbath is eternal. The fourth view points out that perverted Sabbath observance was practiced by the Colossian opponents. It also argues that Paul is approving Sabbath observance by the Colossian Christians, because the "one" doing the judging was not Paul, but false teachers. The fifth view argues that the Colossian Christians were actually keeping the Sabbath, instead of doing away with it.

Chapter 4 presents the summary of the study and conclusion and addresses certain issues for further study.