This is “Let No Man Judge You” in Your Keeping of Torah–A Messianic Examination of Colossians 2:16-17.

This is sort of a continuation, if you will, to our very last installment which was entitled “Did the Apostle Paul Permit the Eating of all Meats? A Messianic Examination of 1 Timothy 4:1-5.” And I would encourage you, if you’ve not already done so and are so led, to read or listen to that installment.

In that post, we discussed what the apostle’s true position was as it related to the consumption of meats that Yah, according to Shaul, “created to be received with thanksgiving by those who believe and know the truth” (1 Timothy 4:3). But also in that post, we discussed a handful of issues that were taking place in the Colossian Assembly, that seemed to parallel that of the Ephesian Assembly. It was these parallel issues that we determined catalyzed or ignited the confusion and situation in both assemblies as it related to the assembly members’ consumption of Yah-sanctioned/Torah-sanctioned meats.

If you recall, the reason I brought up last week’s discussion was in response to a question regarding the meaning of that Pauline passage. For it is certainly one of those Pauline passages that the denominationalists love to twist, misinterpret, and misrepresent to further their anti-Torah agenda. Specifically, that the Torah-prohibitions against Yah’s people consuming certain meats had been done away with. So now, according to these lawless ones, Christians—believers—what have you, can eat whatever they want to, and if there is any question-concern-or problem as it relates to the prohibited meat being eaten, the grace or blessing that one says over their meals before eating it will somehow mitigate or eliminate those troublesome issues.

Nevertheless, we determined in that discussion, by way of our examining the context of 1 Timothy 4:1-5, that Shaul wasn’t talking about such foolishness. But rather, he was preparing Timothy, whom he’d placed in a leadership position over the Ephesian Assembly, for battle against the false-teachers and their teachings that had begun to spread into the Ephesian and Colossian Assemblies and were causing members of these assemblies to be led astray from the truth of the Torah and the Gospel that Yeshua and Paul had been preaching.

And so, if one were to simply read 1 Timothy 4:1-5 outside of its contextual framework, he or she just might be misled to go along with the denominationalists’ interpretation and understanding of this critical Pauline passage. But that’s why we’re here, isn’t it? To examine the apostle’s writings in their proper context and bring to the surface the truths of these matters and not be swayed by “Jewish fables and commandments of men that turn from the truth” (Titus 1:14).

Well, today’s focus passage of Colossians 2:16-17 is another one of those tricky Pauline passages that must be taken in its proper context if one is to successfully overcome the anti-Torah crowd’s false and twisted interpretations of it.

Our focus passage reads as follows:

¹⁶ Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: ¹⁷ Which are a shadow of things to come; but the body is of Christ. (Col 2:16-17 KJV)

Do the elements of this passage sound familiar? Well, of course they do. These are the fundamental mitzvot-the ritualistic instructions that Father gave Yisra’el—both natural born and engrafted Yisra’el to observe, guard, and keep in Spirit and in Truth. And what we see here is Shaul, for some unstated reason and in some detail, mentioning these 5-key elements of our Netzari-Messianic Faith. And we aim to get to the bottom of the reasoning behind Shaul’s counseling the Colossians to not permit anyone to judge them in their keeping of these fundamental mitzvot.

Now, before we tackle this bad boy, let’s look at this passage from the perspective of the fundamentalists-orthodox-denominationalists.

Some conservative denominationalists explain this passage from the perspective of the Apostle Paul challenging the Judaizers’/Influencers’ pro-Torah insistence that Gentile believers keep and obey the “Law” (ESV Study Bible; NASB  Life Application Study Bible). And thus, it is Paul to the rescue here, advising the Colossians that they need not pay attention to those dastardly Judaizers/Influencers. The Torah was made for the Jews. Not for Christian-Believers. But rather, Believers/Christians need not concern themselves with keeping Yah’s weekly Sabbath and Feast Days; or observe the Creator’s Calendar and its provisions; and for that matter, the Believer has the liberty to eat and drink whatever they want. The Colossians were not to let their Judaizing counterparts criticize what would be the living of their lives apart from Torah. But rather, live their lives based solely upon “faith in Christ alone” (NASB Study Bible; pg. 2104).

Now, on the surface, the conventional wisdom of the denominationalists regarding their understanding of our focus passage seems quite reasonable; especially considering that the apostle devoted a tremendous amount of ink and parchment and face-to-face teaching/preaching sessions challenging the teachings and works of the Judaizers/Influencers. What were the specific teachings and works of the Judaizers? Well, we’ve gone into great detail on this subject over the last year or so and I would, in particular, refer you to our series within a series entitled “A Question of One’s Jewishness” to get up to speed on this issue.

But in a nutshell: The problem that Shaul had with the Judaizers/Influencers that were operating within the various assemblies he oversaw, was not their teachings and promotion of Torah-living to the incoming converted Gentile-believers, but rather their insistence that the Gentile-believers convert to Judaism in order to be saved and become a part of the Messianic Assemblies of Messiah. These influencers, if you will, were ignoring the necessity of a believer’s trusting faith in the Person and Ministry of Yahoshua Messiah as the means for their justification before a holy and righteous Elohim. These were influencing their Gentile counterparts, like themselves, to place all of their trusting faith in their Jewishness—their keeping of both the oral and written laws for purposes of becoming members of the Messianic Community and being granted entry into the Kingdom of Heaven.

So, based on this reality, we can see that the denominationalists are correct in their understanding of the role that a trusting-faith should play in the life of a believer in Yahoshua HaMashiyach. However, these same individuals, being erroneously caught-up in their hyper-grace religious paradigm (I.e., sola gratia—grace alone doctrine)—these are leading millions of misinformed souls down a road towards destruction by urging/coaxing Yah’s people to transgress Yah’s Torah and Way of Life. These entirely ignore the foundational teachings of our Master Yahoshua who stated:

¹⁷ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. ¹⁸ For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. ¹⁹ Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. ²⁰ For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (Mat 5:17-20 KJV)

As clear as this teaching is, the denominationalists continue to double-down (so to speak) on their anti-Torah rhetoric, effectively throwing Rav Shaul under the proverbial bus by erroneously assigning him authorship of their hyper-grace-lawless doctrine.

And indeed, when we read passages such as 1 Timothy 4:1-5 and Colossians 2:16-17, outside of a proper contextual framework, the denominationalists’ arguments sure seem convincing. But, as the redeemed of Yah, we’ve been called to a higher standard of living and responsibility that, as Master stated, must exceed that of the scribes and Pharisees. And like the first-century Thessalonians, we are obliged to “receive the word of Yah with all readiness of mind” and then diligently “search the scriptures daily” to determine whether the things the Church Triumphant is telling us are so.

The very fact that the denominationalists so earnestly and steadfastly teach and preach a Gospel that is contrary and hostile towards the Gospel that Yahoshua and Shaul and the other Apostles taught and died for, should tell us where their loyalties lie. Their loyalties lie with their religion; with their organizations; with their leaders and teachers; with their own personal agendas, preferences, and experiences. In most cases, these want to live out their religious convictions on their own terms. They don’t want to be told by God what to do, just like our wandering ancient Hebrew cousins resisted Yah and Moshe at every turn. The denominationalists love the idea of being able to eat and drink whatever they want; to keep whatever pagan-based horror-days that tickle their fancy. They much prefer Sunday worship to that of Yah’s sanctioned Sabbath worship because their daddy Constantine told them to keep Sunday and disavow Sabbath worship. They refuse to be subject to Yah’s way of life in accordance with Yah’s reckoning of time. And for them, our focus passage offers one of the greatest opportunities and support for their lawless, grace-perverted lifestyle.

But, as we stated in our previous discussion, we cannot interpret our focus passage and any similar Pauline passages without first approaching them from a pro-Torah worldview or perspective. And when we approach such passages in their proper context and from a pro-Torah perspective, the Ruach HaKodesh will always lead us to the truth of the matter.

So, let’s now examine some common, denominational and Messianic interpretations of our focus passage.

Three Main Interpretations of our Focus Passage

Now, the religious world has interpreted our focus passage in a number of ways which are not limited to but includes the following:

1. Don’t allow Judaizers or Influencers to look down upon or criticize you, the Christian believer, who has come to understand that the Torah mitzvot of keeping the Sabbaths and the Feasts; of eating clean (aka “kashruth” or kosher laws) and drinking according to scripture, and or those things related to the Creator’s reckoning of time—that all of these things have been done away with because Christ kept the Torah perfectly so that you don’t have to. More so, God nailed Torah to the Cross of Christ (Colossians 2:14).

So here, according to some anti-Torah advocates, we find Shaul instructing the Colossians to reject the criticism of the Judaizers or Influencers who were attempting to enforce variations of Torah-living upon the Gentile-Believing Colossians; the very same principles these extend over to modern day Christians.

2. Flipping the script just a little, some have interpreted this passage from the perspective of new, non-Jewish Christians being told by the Apostle to not allow the Judaizers or Influencers to judge them as it related to their keeping of Sunday and Christmas, and Easter, and such; of the foods they chose to eat; and of the Roman calendar they chose to keep. For the Christian, their newly founded religion provided them with a whole other set of traditions and practices related to foods, drink, days for worship and holidays. But Torah was strictly for the Jews. Not for Christians.

Besides, in verse 17, the apostle made it clear that Torah was nothing more than a past-shadowing of that which Jesus Christ completed on the cross. Torah served the Jews as a schoolmaster that taught them about the coming Messiah, whose sacrifice would atone for their sins and provide them salvation/eternal life in heaven. And now, the only thing that matters is the Body of Christ being saved through God’s grace.

3. People outside the Faith were castigating, criticizing, and judging those of the Colossae assembly for their keeping of various Torah instructions, and Shaul was telling his readers to not be subject to the criticism of those outside the Faith. Consequently, the only folks who have the right to criticize or influence people’s walk in Yeshua Messiah is the Body of Christ.

Intentional Alteration of Verse-17 Designed to Promote an Anti-Torah Agenda

Now, here’s a fun fact: The NET translation of our focus passage reads:

(16) Therefore, do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days—(17) these ARE ONLY the shadow of the things to come, but the reality is Christ (Colossians 2).

Did you catch that beloved? “These are only the shadow of the things to come.” In other words, Torah serves only as a shadow or reminder or artifact of the things to come: The atoning sacrifice of Jesus Christ that leads to the salvation of believing Christians. And it is this portion of verse-17 that the anti-Torah crowd uses to cement their claim that Torah has absolutely no relevance or efficacy for today’s Christian believers.

Would it surprise you to learn that the term “only” as used in verse 17 in some English Bible translations is not found in any of the extant Greek texts? So then, let me ask you: Why was the term “only” added to a number of English translations such as the NET, the NLT, the RSV; with the NASB using instead the term “mere” to describe Torah?

Well, it turns out that terms such as “only” and “mere” were allegedly added to these translations to “bring out the force of the Greek phrase” “esti skia” or “a shadow”.

Which should prompt us to question why these translators felt the need to “bring out the force of the Greek phrase” skia or shadow. It certainly seems as though there was an intent by these translators to push forth an agenda of some form. Maybe that agenda was anti-Torah in nature, designed to marginalize the keeping of Yah’s Torah by Yah’s people. That the elements of Yah’s Torah that were particularly stated in verse 16 of our focus passage, were only or mere symbols of Jesus Christ’s atoning sacrifice. And that these elements have no relevance or efficacy or significance to Yah’s people beyond this symbolism. So, there was some obvious, intentional anti-Torah manipulation of our text.

Messianics have set-out to interpret our focus passage from the perspective of outsiders to the Colossian Faith Community, casting criticisms and judgments against them for keeping Yah’s Torah.

Andrew Gabriel Roth’s Aramaic English New Testament records our focus passage as following:

(16) Let no (pagan) therefore judge you about food and drink, or about the distinctions of festivals and new moons and Shabbats (17) which were shadows of the things then future; but the body of Mashiyach (AENT).

Now, as much as I admire Roth’s AENT’s contribution to our Faith Community over the last decade or so, I do from time-to-time disagree with Mr. Roth’s interpretations and explanations of various Brit HaDashah passages such as our focus passage. Obviously, he chose to insert the parenthetical term “pagan” in verse 16, which clearly does not exist in the Aramaic text. It would seem that he chose to insert “pagan” into the verse to definitively clarify who the “let no one’s” were. And as much as I would not rule out his assessment that Shaul is referring to a pagan-population that is casting judgment upon the Torah-keeping Messianic Believers of Colossae, I’m not a fan of inserting such terms into the text, even for the purposes of clarification. In my opinion, inserted clarifications such as this are extremely leading to the reader. But then, such clarifying content should be reserved for the comment sections of whatever Bible one is referencing.

The other problem I have with Roth’s rendering here is his phrasing “which were shadows.” For as we previously mentioned, interpretations of verse 17 that assign a past-tense to the shadow-pictures that Torah-living provides the Body of Messiah, is not only contextually problematic, but it also plays into the hands of the anti-Torah crowd who contend that Torah’s shadow-picture significance has already served its useful purpose and is henceforth and forevermore relegated to the trash-heap of historical Judaism.

Roth does provide explanation for his insertion of the term “pagan” by way of comment:

“The Body of Mashiyach must not be concerned with the judgments of those who are outside the Malchut Elohim…that Shaul is addressing the local talk of the pagans whose religion dominates this region” (pg. 604).

Now, this is a statement that I agree with in part: That we not give in to the anti-Torah criticisms of those outside our Faith Community. But the rest of Roth’s comment presumes that Shaul was in fact writing about the Colossians having to endure the anti-Torah criticisms of those outside the Colossian Faith Community.

Which then begs the question: Was the apostle writing about pagans (that is, folks outside their Faith Community) casting judgment toward the Colossian Messianics who were keeping properly keeping Torah? Well, once we examine the contextual framework of the Book of Colossians, we will see that the apostle was likely referring to criticizers operating within the Colossian assembly rather than criticizers operating outside the assembly.

Contextually speaking, the verses of Colossians that lead up to our focus passage suggest that there were false-teachers actively operating WITHIN the Colossian Assemblies. This being the case, our focus passage would seem to suggest that the apostle was confronting false teachers and their teachings that were misleading some of the Colossian Messianics as it related to their proper keeping of Torah, or rather, their Spirit and Truth walking out of Torah.

But we will certainly get back to this point momentarily.

Now, continuing on to verse-17: Roth mentions in his commentary that issues related to how believers are to walk out their faith, in particular, walking in Torah, are to be regulated by the Body of Mashiyach. That is, the only individuals who have a right to judge or criticize one’s walk in Messiah is the Body of Messiah. Or rather, the so-called, often self-appointed leaders, of our Messianic Faith Community. And at one point, I used to think that this was exactly the point that Shaul was getting at. However, if false-teachers and their false teachings were indeed influencing the Body, how reasonable is it to think that the Colossian Body is somehow going to properly regulate her members’ walk in Messiah. It would be like putting a convicted thief or robber in charge of one’s personal possessions.

But I do agree with Roth’s statement:

“…don’t let family, friends, pastors, or co-workers judge you for observing truthful Torah festivals, because their motive is for you to return to the pagan substitutes they themselves prefer” (pg. 604). And my agreement with Roth’s comment here is not born of any doctrinal or theological basis, but rather from an anecdotal standpoint. Outsiders to our Faith have no true knowledge of what Torah is about and the significance and efficacy that Torah has in the lives of Yah’s set-apart, covenant-keeping/living people. These have nothing whatsoever to base their criticisms on.

Now, having covered some of the existing interpretations of our focus passage, let’s take a brief look at the contextual framework of the Book of Colossians before breaking down our focus passage.

Background Information that Sets the Table for the Discussion of our Focus Passage

Despite the Book of Colossians being clearer in its overall message to its intended audience than some of the other letters the apostle wrote, focusing on Colossian sound-bites (that is isolated verses of the letter without benefit of its contextual framework) may easily cause one to misinterpret or misunderstand their focus passage. If outside resources are brought in to assist in one’s understanding of the focus verse, such as a commentary or a teaching, the reader is going to find themselves at the mercy of those who composed those resources. They will be subject to the personal and religious opinions and beliefs of those who’ve put forth those resources. So, it’s essential that one possesses at least a cursory understanding of the cultural, political, religious, historical, and organizational situation on the ground in Colossae and in the Colossian Assembly before attempting to interpret his or her focus passage.

That being said, allow me to first lay out some background information on Colossae and the Colossian Assembly so that we may find ourselves in a better position to properly interpret our focus passage.

1. We get a sense from chapters 1 and 4 that Epaphras, a prominent member of the Colossian Assembly and possible citizen of Colossae, may have been the individual who informed Shaul that certain false teachers were operating in the Colossian assembly (1:7; 4:12-13). Seems that early on, Epaphras started his evangelical journey with Shaul and was also destined to be imprisoned with Shaul in Rome. Shaul referred to Epaphras as a “fellow-servant” (Philemon 1:23). So, Shaul was not operating in a vacuum when he wrote the Book of Colossians (that is, the apostle didn’t just wake-up one morning and decide to discuss the various things he wrote about in this letter, but rather, he was likely responding to those things brought to his attention by his protege Epaphras, since he, Shaul, was not personally present in Colossae). And being young and inexperienced in the ministry like Timothy, Epaphras sought the apostle’s wisdom and counsel on the issues presented in our focus passage.

2. Despite having knowledge that false teachers were operating in the Colossian Assembly and that to some extent, these false teachers were successful in causing some of the members to be led astray in their understanding and walking out of their faith, this letter fails to provide specifics of who the false teachers were and any substantive description of their false teachings.

Now, some have proposed that the Colossian Assembly may have been overrun by those annoying proto-nascent-Jewish Gnostics or mystics and their heretical, ascetic teachings, similar to those Shaul took issue with and instructed Timothy to get a hold of in 1 Timothy and the Book of Ephesians. Recall that we discussed at great length this very issue in our last post entitled: “Did the Apostle Paul Permit the Eating of All Meats? A Messianic Examination of 1 Timothy 4:1-5.”

The best information we have about these insidious shysters and their heretical teachings is found in Colossians 2:8, 20-23:

(8) See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ…(20) If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations (22) according to human precepts and teachings? (23) These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh (ESV).

Certainly, the descriptions provided in these handful of verses seem to match the basic elements of Jewish Gnosticism or Mysticism. For we find that even among the earliest forms of Jewish Mysticism or Gnosticism (e.g., Merkabah Mysticism, which was known to exist in Shaul’s day), its central purpose was to “reveal the ancient hidden esoteric tradition of Torah” (according to Wikipedia article entitled “Jewish Mysticism”).

It would seem that these false teachers set out to redact (or edit) both the Written and Oral Torahs. Their intentions were to blur the lines of distinction between their twisted and altered version of Judaism and Orthodox-Rabbinic Judaism. Their twisted version of Torah sought to (1) describe the spirit world and heaven; (2) to bring one closer to the Creator of the Universe; and (3) create an ordered set of rituals (called “theurgy”) that would permit one to evoke or invoke certain pagan, spiritual entities for the purpose of perfecting oneself in the universe.

And so, if what I’m suggesting here is correct, our focus verse is not so much addressing criticism that the Colossian Messianics were having to endure from outsiders of the Faith. But rather, addressing the criticisms leveled against those faithful Messianics who were steadfastly walking in the True Faith by those who were supposed to have been converted to the true Faith but instead had gone over to the dark-side of Judaism.

The conditions that the Colossian Messianics were having to endure was that of severe syncretism, or the merging of two or more religions and their respective elements—leading to the creation of a hybrid faith or religion.

(3) The Colossian Messianic Assembly appeared to have consisted primarily of non-Jewish believers as evinced by Colossians 1:21-22; 3:5-7:

(1:21) And you were at one time strangers and enemies in your minds as expressed through your evil deeds, (23) but now He has reconciled you by His physical body through death to present you holy, without blemish, and blameless before Him…” (ESV)

(3:5) So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. (6) Because of these things the wrath of God is coming on the sons of disobedience. (7)You also lived your lives in this way at one time, when you used to live among them” (NET).

Philo and Josephus attest that there was a sizable Jewish population in Colossae, estimated to be somewhere around 2,500. And the origins of this Jewish population seems to date back to the 3rd-century BCE.

Here’s a lovely fun fact: The city of Colossae was just 100-miles east of Ephesus (J.K. McKee—Colossians and Philemon for the Practical Messianic; pg. 9). So, it’s not too much of a stretch for us to recognize similarities between the assemblies of Colossae and Ephesus. They were both in near proximity to the other and were both bustling Greco-Roman cities.

It is believed that, like Ephesus, Colossae was a prosperous Greco-Roman city consisting of Phrygians and Greeks.

From a religious standpoint—important to know because a population’s general religious affiliations could challenge the integrity and viability of the True Faith once delivered–essentially all of the traditional Greco-Roman religions and cults were to be found among the citizens of Colossae: e.g., polytheistic; formed of a pantheon of gods; the Mystery Religions; the Ancient Greek religion along with their gods melding into a Roman adaptation of the same Greek religion; Emperor worship; worship of Artemis; Men; Selene; Demeter; Hygeia; Helios; Athena; Tyche; Boule; the Egyptian Isis and Sarapis—Clinton E. Arnold, “Colossae”. Add to this the religious baggage that the regional and international travelers brought in with them as a result of Colossae’s thriving economy, religious and social syncretism was an inevitability.

From an economic standpoint, Colossae’s primary source of wealth came from textiles, in particular purple-colored woolen-textiles that were referred to as “colossinius” (Clinton E. Arnold, “Colossae”).

Other than what little we have here before us, there is essentially no other substantive historical-archaeological information to be had about Colossae.

What is well known about Colossae is that it was permanently destroyed by an earthquake in the middle of the first-century C.E.

A Messianic Examination of Colossians 2:16-17

Now that we’ve laid the contextual ground-work for the Book of Colossae, we’re now ready to examine our focus passage.

The ESV rendering of verse 16 is as follows:

“Therefore let no one/man (man=a certain person) pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.”

There’s certainly nothing too challenging about this verse apart from its true, contextual meaning that can only be arrived at by examining the letter as a whole and referencing the information available to us regarding the religious, cultural, geographical and historical aspects of Ephesus and Colossae.

The “therefore” that precedes the apostle’s admonishment to not allow no one or no person to judge them—the them being Torah-keeping Colossians–requires us to step-back three or so verses where we run into yet another one of those hard to understand and challenging Pauline passages, which reads:

(13) And you (the you being the Colossian Messianics, mostly Colossian non-Jews), who were dead in your trespasses and the uncircumcision of your flesh, Yah made alive together with Him (the Him being Yeshua), having forgiven us all our trespasses, (14) by canceling the record of debt that stood against us with its legal demands. This He (Yah) set aside, nailing it to the cross. (15) He (Yah) disarmed the rulers and authorities and put them to open shame, by triumphing over them in Him (ESV modified).

Clearly there’s a lot here that we could spend an entire discussion or more unpacking. But for the sake of time and to stay on track as it relates to our focus passage, we’ll simply summarize this passage that the sin debt/penalty that every person owes was paid in full by the Person and Ministries of Yahoshua Messiah. And it is because of Yeshua our Master that the ungodly powers that control this world no longer have power over Yah’s chosen ones (vs. 15). And this is contextually important (ie., verse 15) transitioning to our focus passage because it gives us a clue as to the content or make-up of the false teachings that had permeated the Colossian Assembly. For we find in verse 8 of this same second chapter of Colossians where the apostle warns his Colossian readers to:

“Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Messiah (NET modified).

It would appear that some of the Colossian Messianics were being influenced by teachings that were rooted in human philosophies that were also tied to the spirit world, including “the worship of angels as mentioned in Colossians 2:18.” And these purveyors of such false, syncretized teachings were seemingly casting judgment upon those who were earnestly contending for the true faith once delivered by faithfully walking in and honoring Torah as they’d originally been taught (Jude 1:3). It’s quite possible that these false teachers were discrediting the Person and Ministry of Yeshua Messiah and attempting to sway the people to accept a different Gospel along with an altered understanding of Torah and its purpose in the Body of Messiah. The false teachers in verse 16 are referred to as “me…tis”, essentially meaning “no one” or “no man” or “no person.”

So, these false teachers—likely proto-Jewish Gnostics who twisted and syncretized Torah with philosophical and ungodly spiritual foolishness, and who also diminished the significance of the Gospel and the Person of Yeshua Messiah—these false teachers seemingly were the ones casting judgment upon the tried and true members of the Colossian Assemblies who were steadfastly sticking to the tents of the faith as originally taught to them by possibly Epaphras through Shaul.

Clearly what is at issue here, regardless how one chooses to interpret the passage, is the keeping and walking out of Torah by members of the Colossian Assembly. And so, we must answer the question as to why these converted non-Jewish Colossian believers were keeping Torah? Well, it goes back to the edict that James—the half-brother of our Master Yeshua, and the head of the Yerushalayim Counsel—put forth to the Assemblies of Messiah as recorded in Acts 15:

(19) Therefore, my (James’) judgment is that we should not trouble those of the Gentiles who turn to Yah, (20) but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood (ie., those common pagan lifestyle practices that would prohibit one from entering a Jewish congregation and synagogue for Sabbath worship services). (21) For from ancient generations, Moshe has had in every city those who proclaim him, for he is read every Sabbath in the synagogues (ESV modified).

So, these Colossian Assembly members would have been well taught and practiced in the keeping and walking out of Torah in response to this Jerusalem Council’s edict. For the apostles all knew, contrary to denominationalists’ conventional wisdom, that Torah instruction and Torah-living was part and parcel of the True Faith once delivered. Torah-living was essential for both converted Jew and converted non-Jew alike.

Now, what is interesting here in verse 16 of our focus passage is that the apostle is quite specific in terms of the elements of Torah-living that his Colossian readers were being harassed over:

• Consumption of sanctioned meats.
• The consumption of certain drinks—conceivably that of wine that is associated with certain Torah-based rituals and traditions.
• The keeping of the annual Feasts of Yah—Yah’s set-apart days.
• New Moon observances and celebrations.
• The keeping of the weekly Sabbath.

Consequently, these Torah-elements appear to feature prominently in some form or another in the false teachers’—the proto-Jewish Gnostic teachers’–teachings and philosophies.

Recall that from our last discussion–Did the Apostle Paul Permit the Eating of All Meats? A Messianic Examination of 1 Timothy 4:1-5—Shaul specifically mentions that these false teachers were forbidding the consumption of meats which Yah sanctioned as food for His set-apart people. But these false teachers were rejecting the consumption of these sanctioned meats—that is, these were advocating an extreme ascetic, vegan-based diet for their followers–for the purpose of making themselves closer to God and to universal perfection. This was the basis of their syncretized–lifestyle: To deny themselves the things that Yah has provided to His elect as gifts and elements for their righteous living, for the twisted purpose of bringing him or her closer to God. The very fact that these teachers were advocating acts of piety and self-denial as a means for bringing their followers closer to Yah, challenges the reality and efficacy of a believer’s trusting faith in Yeshua Messiah that naturally leads to a covenant relationship with the Creator of the Universe.

So, there are indeed similarities in terms of this syncretized, ascetic false religion and the push to reject Spirit and Truth Torah-living by Yah’s set-apart people which had begun to take hold in the Messianic Assemblies of Ephesus and Colossae. Could this be, at least in part, what the apostle was referring to when he wrote:

“For the mystery of iniquity (of lawlessness) doth already work…” (2 Thessalonians 2:7; KJV)?

Shaul recognized that these false teachers had hijacked Torah and syncretized it in such a manner that it no longer served its intended purpose. But rather, the purpose these false teachers were assigning to their syncretized Torah and ascetic life-style was to somehow make one better suited to interact with the cosmic powers/spirits of this world. And Shaul reminds his readers that Yahoshua is superior to any and all these cosmic powers/spirits (verse 15).

So then, it would seem that for one to reject the false-teachers’ teachings and practices, he or she would not be found in an appropriate, enlightened state of being or existence and would consequently not be saved.

And this point, despite it being everything we as covenant-keeping believers should avoid with a 20-foot pole, is something we should take heed of. For many within our faith community have taken aspects of Torah-living and turned it into their own personal pathway to Yah. And because they’ve turned Torah into their personal path to Yah, they tend to stand in judgment of all those who don’t keep Torah—their enlightened way of keeping Torah—the way they keep it. For we know, and we’ve addressed this many times in this Paul and Hebrew Roots series, that no degree or amount of Torah-keeping or living will save anyone. It is only our Faith in Yahoshua that saves us. That which flows from our faith in Yeshua is our desire and wherewithal to walk in Torah and maintain a true, and substantive covenant relationship with Yah that is driven by our obedience to His prescribed Way of Life.

Now, the ESV rendering of verse 17 is as follows:

“These are (that is, the Torah provisions mentioned in verse 16) a shadow of the things to come, but the substance belongs to Christ.”

Earlier in our discussion we talked about how denominationalists, and even a few Messianics, have erroneously interpreted this passage. And a lot of the erroneous understanding that surrounds this verse is caused by the wonkiness of the wording in this verse, as well as the lack of context that these folks apply to their interpretation of this verse.

At the heart of the confusion surrounding this verse is the phrase “a shadow of things to come” or “skia ton mellonton.” And the logic that needs to be understood here is that the sighted Torah-provisions of verse 16 are expressions of the Person and Ministry of Yahoshua Messiah. The keeping of these stated Torah-provisions by Yah’s set-apart people serves to teach them about Yah’s Plan of Salvation, Redemption, and Restoration that is embodied in the Person and Ministries of Yahoshua Messiah. These provisions place Yah’s people in positions of knowing what Yah expects of them as His set-apart people, with Yeshua as their prototypical life-example. So, it becomes important, as the apostle so beautifully points out here, that the well-meaning Torah-honoring Child of Yah realize the purpose behind their steadfastly walking in Torah. For every mitzvah he or she keeps and does should illustrate to him or her, as well as the world about them, the reality of Yeshua to their covenant relationship with Yehovah.

So, it would seem that these false teachers, in their twisting and syncretizing of Torah, had all but nullified the centrality of Yahoshua to true Torah-living by Yah’s set-apart people. Their brand of Torah-living was all but denying the Person and Ministry of Yeshua, and the apostle here was earnestly advocating and promoting a sense of renewed dedication on the part of the Colossian Assembly members to remember the point of their living Torah, which is Yahoshua Messiah.

As previously mentioned, many, in an attempt to dissuade Yah’s people from operating in a Yeshua-focused Torah lifestyle, have set-out to twist, misinterpret, and misrepresent verse 17 to say that Torah contains only a passing relevance to Yah’s set-apart people: such that “these are only a shadow of what is to come.” Yet, the term “only” was intentionally added to the text for obviously stated reasons. Thus, as far as the denominationalists are concerned, those stated Torah provisions of verse 16 no longer have any true significance for Yah’s chosen ones, which we’ve all pretty much concluded is profoundly not true.

Anyone who has been in this Faith of ours for any length of time and who are well versed in the realities of these stated elements and provisions of Torah will know that the shadow pictures that are contained therein not only speak or address that which Yeshua has already done for us, but also points us to the things in Yeshua that are yet to come, such as Yahoshua’s return; the marriage feast of the Lamb; Yeshua establishing His Father’s eternal Kingdom here on earth; the restoration of all things back to their original purpose and operation; and the coming judgments and the advent of the new heaven and new earth.

The writer of Hebrews touches upon this point:

(27) And just as people are appointed to die once, and then to face judgment,(28) so also after Christ was offered once to bear the sins of many, to those who eagerly await Him He will appear a second time, not to bear sin, but to bring salvation (Hebrews 9:27-28; NET).

So then, the main point of our focus passage is the apostle counseling the Colossians regarding their proper use and understanding of Torah, which the false teachers—presumably those dastardly proto-Jewish Gnostics—had essentially taken and completely gutted and repackaged, robbing Torah of its intended purpose and meaning.

Unfortunately, the denominationalists have gone out of their way to downplay the significance of the ongoing shadow pictures that Torah projects for the would-be Child of Yah (Galatians 3:24). They downplay the schoolmaster aspect of Torah by denying that those aspects of Torah-living that brought us to salvation in Yeshua still have any significance for Yah’s people. In other words, the efficacy of Torah-living disappears after salvation comes. But such an idea is ludicrous at best. Think about it. Would a practicing medical doctor or lawyer scrap everything they learned in medical school and law school respectively. Should a seasoned police officer protecting and serving their chosen community ignore that which he or she learned in their police academy? Would a veteran pilot who safely flies hundreds of passengers to and from their appointed destinations scrap the very principles he or she learned in flight school and that led to him or her earning their wings. And the answer to these and countless other examples is a resounding no. It’s only those who reject Torah as the only sanctioned way of life for Yah’s people to walk-in that such misguided thinking is applied. And so, one must conclude that such asinine thinking is birthed and enforced by the enemy and his minions.

The true child of Yah who has ears to hear and eyes to see knows with their whole being that Torah-living is the only true and sanctioned way of life for Yah’s set-apart people. And as such, those precious ones that make-up the true remnant of Messiah value every morsel of truth and instruction and shadow picture that Torah has to provide. And also as such, the remnant, covenant-keeping child of Yah knows that he or she can never exhaust the brilliant shadow pictures that Torah paints for the Body of Messiah. These know that those shadow pictures are not limited to Yeshua’s atoning sacrifice, but also teach and admonish us to prepare for the times ahead. To be ready to receive Yah’s coming kingdom and so forth.

The wording of the last portion of verse 17 is extremely wonky:

“…but the body is Christ’s” (ASV).

“…but the body is OF Christ” (KJV; YLT).

“The substance is the Messiah” (CSB).

“…but the substance BELONGS to Christ” (ESV).

“…but the reality is Christ” (NET).

“Christ Himself is that reality” (NLT).

“…the substance belongs to Christ” (RSV).

There is no secret to the fact that denominationalists and not too few Messianics interpret this portion of verse-17 as an admonishment of sorts that one’s walk in Messiah is to be ordered and even judged by the general Body of Messiah.

I have to tell you, I used to believe that this is what this snippet of a verse meant. That we should not allow others to judge us as it relates to our walk in Messiah. But rather, we are to submit ourselves to the direction of the general Body of Messiah. We are to follow what the Body of Messiah appoints as the way and means by which Torah is to be kept: The Feast Days (that’s where the Churches of God got the idea of the Feast of Hotels). The weekly Sabbath (this is where we get brethren going out to dining facilities and restaurants and other venues on the Sabbath under the pretense of fellowship). What foods and drinks are sanctioned. And of course, the issue of the Calendar (why the overwhelming vast majority of Messianics adhere to the Calculated Jewish Calendar while judging those of us who are led to keep the Observational Calendar). Thus, there is this internal permissive credence given to certain leaders in our Faith to regulate how we are to walk in Torah, based in part, on a misinterpretation of this portion of verse-17.

But truth be told, there is no contextual evidence that this internal permissive regulating of Torah in the Body of Messiah is what the apostle is referring to here. Such an interpretation does not fit the contextual framework of the problems Shaul is addressing in in relation to the false teachings of the proto-Jewish Gnostics or Mystics and their judging of those who choose not to follow their false teachings.

As it relates to reason, why would the apostle counsel those who are keeping Torah in Spirit and in Truth to subject themselves to the judgment of the Body of Messiah, when a portion of the Body seems to had fallen sway to the false teachings of the Gnostics. For Shaul to put forth such counsel to the Colossian Messianics would be counterintuitive and spiritually defeating.

So then, what would be the proper interpretation of this portion of verse-17? Well, if we are steadfast in our commitment to interpreting all of the apostle’s writings within their proper context, we must factor into our efforts to interpret this portion of verse-17 the influence of the Gnostics and their manipulation and alteration of Torah and their insidious practice of judging and condemning those who were led to stay the course and contend for the true Faith once delivered. And when we put this reality in front of our interpretation efforts, we will quickly see that what the apostle is referring to here is that the true meaning and reality of Torah is NOT what the Gnostics are putting forth to the Colossians, but rather, the true meaning and reality of Torah is found only in Yeshua Messiah. Therefore, it becomes the mission and responsibility of the covenant-keeping child of Yah to embody this reality in their keeping and walking out of Torah. Essentially, Yahoshua is the walking-talking-eternal Torah whom we, as Yah’s elect, must imitate and whose image we must ultimately be transformed into. And our keeping, walking out, honoring of Yah’s Torah in Spirit and in Truth is what will lead us to this glorious end.

Not to mention, beloved, that Yah’s weekly Sabbath and His Feasts and New Moon observances are appointed times on His calendar that He has determined to meet with us. His food—kosher-kashrut laws separate these holy and pure temples of ours (our set-apart bodies) from bodies that are common and impure. For these temples of ours are supposed to be suitable dwelling places for Yah’s presence.

The Apostle wrote:

(19) What? Know ye not that your body is the temple of the Ruach HaKodesh which is in you, which ye have of Yehovah, and ye are not your own? (20) For ye are bought with a price: Therefore glorify Yah in your body, and in your spirit, which are Yehovah’s (1 Corinthians 6:19-20; KJV modified).

Practical Messianic Halachah

Therefore beloved, with all that we’ve discuss here, let us continue to walk according to our Faith (Habakkuk 2:4) and remain true and unswayed in our profession and in our keeping of Yah’s Torah in Spirit and in Truth. For each of us has been called and chosen into this Faith of ours and it is our solemn duty to walk out the tenets of our Faith in fear and trembling (Philippians 2:12). And if we truly aim to make it into the Kingdom of Yah, it behooves us to not allow ourselves to be influenced by those who have chosen to walk out their faith according to their own personal, syncretistic ways. But rather, let our Faith in the Person and Work of our Master Yeshua Messiah drive and influence our walk so that we glorify Yah and image Him in all the earth.