Colossian 2:16; Annual Sabbaths or Weekly?

The “Sabbath” in Colossians 2:16 does not refer to the annual Sabbaths, but to the weekly Sabbath, because the phrase “festivals, new moons, or Sabbaths”:

► Implies an annual, monthly and weekly sequence;
► Includes all of Israel’s holy days, also the weekly Sabbath.
► Already includes the annual Sabbaths in the “festivals”.

Different Laws

The weekly and annual Sabbaths are required by different Laws:

Weekly Sabbath

The weekly Sabbath is required by the Ten Commandments, which God wrote with own His finger on both sides of two stone tablets (Ex. 31:18; Deut. 9:10; Ex. 32:15-16; Deut. 4:13).  These stone tablets were put inside the Ark of the Covenant (Deut. 10:5), signifying that the Ten Commandments were at the center of the covenant.

Annual Sabbaths

The instructions for annual Sabbaths were contained in a book which was written up by Moses (Ex. 17:14; 24:4; Deut. 31:24, 26).  This book became known as the “Law of Moses” (Joshua 8:31; 23:6; 2 Kings 14:6; 2Chron. 34:14; etc.) or the “book of Moses” (2Chron. 35:12; Ezra 6:18; etc.).  It was kept “beside the Ark of the Covenant” (Deut. 31:26).  To quote typical verses:

just as Moses the servant of the LORD had commanded the sons of Israel, as it is written in the book of the law of Moses” (Jos. 8:31).

Take this Book of the Law, and put it beside the ark of the covenant of the LORD your God, that it may be there as a witness against you” (Deut. 31:26).

The annual Sabbaths were part of the seven annual feasts, and fell, like our annual holidays, on any day of the week.


Another important distinction between the weekly and annual Sabbaths is their origin:

The Seventh Day was blessed and sanctified at creation (Gen. 2:1-3).  Christ therefore could say that the Sabbath was made for man (all people) (Mark 2:27).  Many people are unable to believe the creation account, but at least must agree that Moses and Christ believed that the seventh day was sanctified at creation.

The annual Sabbaths were given to the Jews specifically, thousands of years later.

Which Sabbath is intended in Colossians 2:16?

It is sometimes said that the “Sabbath” in Colossians 2:16 does not refer to the weekly seventh day Sabbath, but to the annual Sabbaths.

Hebrews 10

This view is argued as follows:

The Sabbath in Col. 2:16 is “a shadow of things to come” (2:17).  A shadow, in this sense, is an image of a major future event.

Hebrews 10:1-10 also mentions a “shadow” and “things to come”.  In Hebrews 10 the “shadow” is the Jewish sacrificial system and the “things to come” are “the offering of the body of Jesus Christ” (Hebr. 10:10).

The CrossIt is then assumed that the “things to come” in Colossians 2:17 also refer to is “the offering of the body of Jesus Christ”.

Since “the offering of the body of Jesus Christ” is God’s solution to the sin problem, any shadow of His death must have been instituted after the entrance of sin into this world.  Since the Sabbaths in 2:16 are then a shadow of His death, they cannot refer to the weekly Sabbath because the weekly Sabbath was sanctified before sin (Exodus 20:8, 11).  It can only be the annual Sabbaths (Lev. 23).

The flaw in this argument is the assumption that the “things to come” refer to “the offering of the body of Jesus Christ”.  Colossians 2:16-17, which was written nearly 30 years after Christ’s death, says that the special days and Sabbaths “are (now, today) a shadow of things to come (in the future)”.  This means that the special days in 2:16-17, including the Sabbaths, do not point to Christ’s death, but to His second coming and the renewal of all things.  It is argued below that the festivals and annual Sabbaths do also point to the renewal of all things, but the same applies to the weekly Sabbath.  Hebrews 4 describes the weekly Sabbath as a shadow of the eternal rest in the new heavens and new earth.  The Sabbaths in Colossians 2:16 may therefore include the weekly Sabbath.

Sabbaths (Plural)

A second argument sometimes used, to show that the “Sabbath” in Colossians 2:16 refers to the annual Sabbaths, is that the Greek term for Sabbath in Colossians 2:16 is plural in form (sabbaton) and that it is better to apply it to the annual Sabbaths, of which there were many in a year.  But this argument does not hold because sabbaton is quite frequently translated “Sabbath” (singular) because the context indicates that it must be singular, for instance:

At that time Jesus went through the grainfields on the Sabbath (Sabbaton)” (Mat 12:1; see also verses 2, 5, 8, 10, 11 and 12).

But pray that your flight will not be in the winter, or on a Sabbath (Sabbaton)” (Mat 24:20).

Matthew 28:1, “Now after the Sabbath (Sabbaton)

They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach” (Mar 1:21).

Luke 4:16, “He entered the synagogue on the Sabbath

Acts 16:13, “And on the Sabbath day

It is the Weekly Sabbath.

Further proof that the Sabbath in 2:16-17 refers to the weekly Sabbath includes the following:

Firstly, the sequencefestivals, new moons, or Sabbaths” is found several times in the Old Testament (2 Chron. 2:4; 31:3; Neh. 10:33; Eze. 45:17; Hosea 2:11) and also several times in literature outside the Bible (Jub. 1:14; Jos. Ber. 3:11; Justin, Dialogue 8:4.).  At times the order is reversed, but “new moon” is always in the middle.  Since the festivals were annual and the new moons were monthly, the sequence implies that the Sabbaths were weekly.

Secondly, the phrase “festivals, new moons, or Sabbaths” was used as a composite technical term to refer to all of Israel’s holy days, which means that this phrase must include the Sabbath.   See the separate discussion of “Feasts … New Moons … Sabbaths” for more detail.

This is confirmed by Numbers 23, which lists Israel’s holy days, including the weekly Sabbath.  The implication is that the weekly Sabbath was regarded as part of the system of holy days.

Thirdly, all the verses that refer to the sequence “festivals … new moons … Sabbaths” actually are a summary of the daily, weekly, monthly and annual sacrifices prescribed in Numbers 28.  Many of these verses that refer to the sequence “festivals … new moons … Sabbaths” refer explicitly to sacrifices, for instance:

to offer all burnt offerings to the LORD, on the sabbaths, the new moons and the fixed festivals” (1Chr. 23:31).

The Sabbath in Colossians 2:16 at least includes the weekly Sabbaths because Colossians 2:16 is based on Numbers 28, and Numbers 28 include sacrifices for the weekly Sabbath:

  • Daily:a continual burnt offering every day” (v3-8)
  • Weekly:on the sabbath day … every sabbath” (28:9-10)
  • Monthly:at the beginning of each of your month” (new moons) (28:11-15), and
  • Annual: the feast days (28:16-40); “the LORD’S Passover” (v16), “feast, unleavened bread” (v17) and “the day of the first fruits” (v26).

Fourthly, the annual Sabbaths are already included in the “festivals” in the sequence “festivals … new moon … Sabbath day” (2:16).  If “a Sabbath day” meant the annual Sabbaths there would be a needless repetition.

The evidence is therefore that the Sabbath in 2:16-17 refers to the weekly Sabbath.

TO: Colossians Table of Contents

TO: General Table of Contents

Meros in Colossians 2:16 – Let no man therefore judge you

Colossians 2:16The KJV translates Colossians 2:16 to say let no man therefore judge you “in respect of” the Sabbath, but the word translated “in respect of” actually means “part of”.  To say that the Colossians were criticized for an aspect of the Sabbath cannot mean that they were criticized for keeping or not keeping these holy days.  It can only mean that they were criticized for HOW they observe the Sabbath.  This implies that the Colossians did observe these holy days.

The Greek words of Colossians 2:16, and their English equivalents, according to an interlinear translation, are as follows:

Not – oun therefore – tis anyone – hymas you – krinetō let judge – en in – brōsei food – kai or – en in – posei drink – ē or – en in – merei part of heortēs to a feast – ē or – neomēnias a new moon – ē or sabbatōn a Sabbath

This article focuses on the Greek words ‘en merei’.  The KJV  translates this phrase as “in respect to”:

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 (2:16).

‘En merei’ is derived from the noun meros.  Meros literally means:

  • a part something or
  • a piece something or
  • a portion something or
  • one aspect of something, as opposed to a whole.

Nowhere else in the New Testament is meros translated as “in respect to”.  Below all 39 instances of the word meros in the New Testament is analyzed:

In the vast majority of instances it indicates a part of something, namely:

    • part of a geographical area,
    • part of a group of people,
    • part of a body,
    • part of some assets,
    • part of a fish,
    • part of a garment,

  • part of a body of knowledge,
  • part of a period of time,
  • part of a city and
  • part of human

In a small number of instances it indicates that a person shares in something, namely sharing in God’s kingdom, sharing in an event and sharing in an eternal inheritance.  But to say that somebody shares in something still has the meaning of a part of a bigger whole.

Since meros consistently refers to a part of something, 2:16 should be translated as “Let no man therefore judge you  in meat, or in drink, or in part of an holyday, or of the new moon, or of the sabbath days”.  Please consider the important difference between “in respect to” and “in part of”:

In respect to” may imply that the Colossian Christians were judged for keeping or not keeping these holy days OR for how they kept these holy days.

The phrase “in a part of” cannot mean that the Colossians were judged for keeping or not keeping these holy days.  “In a part of” can only mean that the Colossian Christians were judged for an aspect of the holy days, not for the holy days as such.  This implies that the Colossians did observe these holy days, and that Paul is saying that they should not be judged for any part there-of.

The KJV translation is generally extremely reliable, and it is with unease that I go against the KJV of Colossians 2:16.  But it must be pointed out that all translations are interpretations, and that the standard interpretation of theologians is that the Colossian heresy was syncretic in nature; combining Jewish and pagan ideas.  They therefore translate meros as “in respect to” because they believe that 2:16 warns against Sabbath observance.

The proposal here is that we read these verses in their context.  As discussed in the article on 2:16, the church, less than 30 years after Christ’s death, when the letter to the Colossians was written, still observed the Sabbath and the Jewish Festivals, for the church at first was entirely Jewish, and even today we observe some of the Jewish Festivals, such as Passover (Easter) and Pentecost.  The Jews observed these days in anticipation of what these feasts pointed to.  Christians keep these feasts to remember what happened 2000 years ago.

In the Jewish tradition the specials days were days of gladness, eating and drinking (See, for instance, Nehemiah 8:9-11).  But the Colossian deceivers were ascetic and adhered to principles of “self-abasement and severe treatment of the body” (2:23), with rules such as “Do not handle, do not taste, do not touch”.  They were therefore critical of the feasting practices of the Christians in their community.  (See Pagan nature of the Colossian Deception).  They judged the Christians, not for observing these special days, but for HOW the special days were kept.

Analysis of the use of the word Meros in the New Testament

The following are all the instance of the Greek word meros in the New Testament; 39 verses in total.  Only in Colossians 2:16 it is translated as “in respect to”.  In most instances it is translated to refer to a part of some larger entity, such as:

  • Part of a geographical area, for instance “regions of” or “district” of a larger area (Mat 2:22; 15:21; 16:13; Mark 8:10; Acts 2:10; 20:2), “the upper country” (Acts 19:1), and “the lower parts of the earth” (Eph 4:9).
  • Part of a group of people, such as “one group were Sadducees and the other Pharisees” (Act 23:6) “the Pharisaic party” (Acts 23:9)(Mat 24:51; Luke 12:46; Rom 11:25; 1Co 12:27) “a place with the unbelievers” (Luk 12:46), “a place with the hypocrites” (Mat. 24:51).  Rom 11:25 indicates that “a partial hardening has happened to Israel” this is understood as that a part of Israel is hardened.
  • Part of a body (Luke 11:36)
  • Part of assets, such as “the share of the estate” (Luke 15:12), “a portion of it (money)” (Acts 5:2); Act 19:26-27)
  • Part of a fish, such as “a piece of a broiled fish” (Luke 24:42)
  • A part of a garment, such as “His outer garments and made four parts, a part to every soldier” (John 19:23)
  • Part of a boat, namely “the right-hand side of the boat” (John 21:6)
  • Part of a body of knowledge, such as “For we know in part and we prophesy in part” (1Co 13:9) and “I know in part, but then I will know fully” (1Co 13:12), “in part I believe it” (1Co 11:18), “I have written very boldly to you on some points so as to remind you again” (Rom. 15:15), “you also partially did understand” (2Co 1:14), “of these things we cannot now speak in detail” (Hebr. 9:5 – stated differently: we cannot speak of the parts of these things), “But I have sent the brethren, in order that our boasting about you may not be made empty in this case” (2Co 9:3)
  • Part of a period of time, such as “enjoyed your company for a while” (Rom 15:24) “each in turn” (1Co 14:27)
  • A part of a city, namely “The great city was split into three parts” (Rev 16:19)
  • A part of human existence.  Acts 19:26-27 refers to idol-worship or the making of idols as “this trade of (part of) ours”

In all of these instances meros is used for a part of something. In the following instances it refers to a small share of something much larger, namely for a person to:

  • Share in an event, such as “Blessed and holy is the one who has a part in the first resurrection” (Rev 20:6)
  •  Share in an eternal inheritance, such as “their part will be in the lake that burns with fire and brimstone” (Rev 21:8), or “God will take away his part from the tree of life” (Rev 22:19).
  • Share in God’s kingdom, such as “you have no part with Me (Christ)” (John 13:8) “you are Christ’s body, and individually members of it” (1Co 12:27), “from whom …. according to the proper working of each individual part (the whole body)” (Eph 4:16).

To say that somebody shares in God’s kingdom still refers to a small part of something much larger.

The remaining two instances are more difficult to classify.  In one instance it means “in some degree”, namely “he has caused sorrow not to me, but in some degree … to all of you” (2Co 2:5), which is still part of the full possible extent.  In the last remaining instance it is used to compare a smaller glory to a larger glory:

For indeed what had glory (the ministry of condemnation), in this case has no glory because of the glory that surpasses it (the glory ministry of righteousness). (2Co 3:9-10)

It should therefore be clear that:

  • 2:16 is the only place in the New Testament where mero is translated as “in respect to”.
  • Meros is refers to a part of something.

TO: Colossians Table of Contents

TO: General Table of Contents


The Sabbath is not repeated in the New Testament.

Jesus taught more about the Sabbath than all the other nine commandments put together.  Why would He do that if the Sabbath would expire soon?

One hears, from time to time, preachers claim that nine of the Ten Commandments are repeated in the New Testament, and that the only commandment that is not repeated, is the Sabbath.  From that they most often conclude that the seventh day is not applicable to the church.  This argument seems to be based on the view, since Christ lived under the Old Covenant, that the gospels effectively are part of the Old Testament, which would make Paul the primary author and teacher of the New Covenant.

However, although Christ lived under the Old Covenant, His teachings are the foundation of the New Covenant.  After His death the church continued to exist for a few year as part of Judaism, consisting of Jews only.  After a number of years God guided the church to take the gospel to the Gentiles as well.  This caused a controversy in the young church over the question whether believing Gentiles must become Jews through circumcision.  This was the main controversy when Paul started to work, which was about ten years after Christ’s death, causing Paul to write the letter to the Galatians.  In that letter Paul wrote that, through the supernatural working of the Holy Spirit, he was informed that Gentiles are saved without becoming Jews through circumcision.  Paul’s main God-given task was to extract the church from Judaism, but Paul did not introduce a new system of ethics.  As far as ethics (moral laws) are concerned, he followed Christ.  Christ was therefore the primary teacher of the new covenant.

Since the ethics of the New Covenant are based on what Christ taught, and since He taught more about the Sabbath than about all the other nine commandments put together, it is not true to say that the Sabbath commandment is not repeated in the New Testament.  Jesus taught a different Sabbath, but His statements, such as that the Sabbath was made for man, and that to do good is allowed on the Sabbath, implies the continued relevance of the special seventh day.

Why would Jesus spend so much time teaching about the Sabbath, and resisting the traditions of the elders, which corrupted the Sabbath, if the Sabbath would come to an end just a few months later; at His death?

TO: Sabbath; Table of Contents

TO: General Table of Contents

Jesus taught a different Sabbath.

The 10 Commandments require rest.  Jesus taught a different Sabbath.  Jesus taught the Sabbath as a day to work to heal and restore people.

By arguing with the Pharisees what is allowed on the Sabbath, Jesus implied that certain things are not allowed.  He thereby admitted the Sabbath as binding.

But the seventh day, as practiced and taught by Christ, was a different Sabbath than prescribed by the Ten Commandments.

The Law of Moses, and specifically the Ten Commandments, required the seventh day simply as a Sabbath, which means it is a day of rest.  Everybody had to rest; including servants and animals.  It was “a sabbath of complete rest … You shall not do any work” (Lev. 23:3).  Contrary to popular belief, the Law of Moses did not require people to have religious meetings or to worship God on that day.  Exodus 16:29 says “Remain every man in his place”.  The only requirement was rest.  The religious leaders applied this extremely conservatively; disallowing anything that even remotely looks like work; even healing.

Christ’s Sabbath – While the Ten Commandments state negatively what is not allowed on the seventh day; “you shall not do any work” (Ex. 20:10), Christ never indicated what is not allowed.  His focus always was on what may and must be done on the seventh day.  As shown in the previous articles, He taught that:

Man may work on the Sabbath if that work will relief the distress and suffering of people or animals.

Man must work on the Sabbath to restore man spiritually and physically.

This means that Christ did more than to interpret the Sabbath commandment; He gave a new meaning to it.  He converted the seventh day from a day of compulsory idleness to a day that is filled with purpose, activity and work; a day to show kindness and mercy; a day to free people from the physical, psychological and spiritual bonds of Satan, to elevate the entire man to God’s ideal; in particular, a day to heal.

This meaning cannot be derived simply from reading the Ten Commandments ot the Law of Moses.  Christ derived His understanding of the seventh day from of its original purpose, as it existed before sin.  This is, for instance, indicated by His statement, “the Sabbath was made for man, not man for the Sabbath” (Mark 2:27).  This refers to the creation account, according to which the seventh day was “blessed” and “sanctified” as part of creation (Gen 2:3).  (See also Matthew 19:4-8).

We should not be surprised that Christ taught a Sabbath different from the Ten Commandments because He did the same for the other commandments.  Christ replaced the entire Law of Moses with a higher law with much higher moral standards.  For instance, He replaced the law against murder with a law against anger.  Instead of “an eye for an eye, and a tooth for a tooth” He taught, “turn the other (cheek)”.  With respect to adultery He said “everyone who looks at a woman with lust for her has already committed adultery”. 

Christ’s higher level Law reveals the Father’s perfect heart.  The Father loves His enemies and has compassion with people.  For that reason the Law of Christ requires His followers to do the same.  The “Law of Christ” (Gal. 6:2) is the law as it existed “from the beginning”.  The Law of Moses was God’s eternal laws for mankind, but reduced to fit the condition, abilities and needs of the enslaved and corrupt little nation of Israel.  But Christ again revealed the eternal principles on which the Law of Moses was based.  See the page “The Law of Christ” for more information.

But this does not mean that the requirement to rest, as given in the Ten Commandments, is no longer relevant.  The Ten Commandments made rest the goal.  Christ shifted the focus from the requirement to rest, to the purpose of the rest.  Christ taught the seventh day as the preferred day for healing.  Rest is consistent this purpose.  In Christ’s teaching rest becomes a means to an end. Healing is the end (goal) and rest is one means of achieving this goal.  On the seventh day we must cease from everyday work, to be renewed and refreshed. 

But while the requirement for rest remains, the seventh day is now also a day for planned work to bring joy to people by helping them to be healed and restored.  It also becomes a work day, but a different type of work.  It is the day on which we work for the mentally, physically and spiritually sick, to heal them.

Next: The Sabbath is not repeated in the New Testament
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TO: Jesus is not God, but He is God.

TO: Daniel 9 Interpretations Overview
TO: Why did Satan think he could win against God  

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