The following passages of EGW should be taken into account:

"There are many who try to blend these two systems, using the texts that speak of the ceremonial law to prove that the moral law has been abolished; but this is a perversion of the Scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to His sacrifice and His priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the Hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ 'took . . . out of the way, nailing it to His cross.' Colossians 2:14." (PP 365)

"Through Christ the hidden glory of the holy of holies was to stand revealed. He had suffered death for every man, and by this offering the sons of men were to become the sons of God. With open face, beholding as in a glass the glory of the Lord, believers in Christ were to be changed into the same image, from glory to glory. The mercy seat, upon which the glory of God rested in the holiest of all, is opened to all who accept Christ as the propitiation for sin, and through its medium, they are brought into fellowship with God. The veil is rent, the partition walls broken down, the handwriting of ordinances canceled. By virtue of His blood the enmity is abolished. Through faith in Christ Jew and Gentile may partake of the living bread" (Letter 230, 1907). {5BC 1109.1}

"There is a law which was abolished, which Christ 'took out of the way, nailing it to His cross.' Paul calls it 'the law of commandments contained in ordinances.' This ceremonial law, given by God through Moses, with its sacrifices and ordinances, was to be binding upon the Hebrews until type met antitype in the death of Christ as the Lamb of God to take away the sin of the world. Then all the sacrificial offerings and services were to be abolished. Paul and the other apostles laboured to show this, and resolutely withstood those Judaizing teachers who declared that Christians ought to observe the ceremonial law." {BEcho, April 16, 1894 par. 2}

Also, the fact that Col. 2:14 and Eph. 2:15 are evidently parallel passages, since both speak of dogmasin (ordinances).

Some years ago we had a discussion about Col. 2:14 here.

44 pages of discussion back in 2010. Any real conclusion?

I noticed vertergotland used this quotation - where is he now? -



Does that apply to the writings of Ellen White as well?

Well, Pastor Johann, three different EGW quotes say the same thing - I think this carries a certain weight. Another thing that carries weight IMO is the fact that the word dogmasin is used twice in the NT by the same author, speaking of something abolished/blotted out. Nobody has any doubt that in Eph. 2:15 Paul is speaking of the ceremonial law, and the context of Col. 2:14 shows that Paul, after speaking of what was blotted out, mentions the ceremonial law: "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: which are a shadow of things to come; but the body is of Christ" (v. 16).
I've studied this passage in a certain detail, and I agree with the traditional position, that applies it to the ceremonial law.

You may have a point, Rosangela, but does that prevent a dual application which seems to be so clear?

Or do I have to have a bad conscience because I am a vegaterian? And keep the Sabbath?

The wording has bothered me ever since I was a child, possibly because I was the only vegetarian in church- and Sabbath School. It helped when I saw it was the register of my sins. . .

If you're concerned about who's a vegetarian and who's not, then that text is for you.

Blessings,

Green Cochoa.

Not any more, but at that time the sarcasm of others, both grownups and children, hurt my delicate feelings

Vegetarian? Here is "a little", you should be using Strong Drink with your tithe!

Deuteronomy 14:22-27
22 You shall truly tithe all the increase of your seed, that the field brings forth year by year.
23 And you shall eat before the LORD your God, in the place which he shall choose to place his name there, the tithe of your corn, of your wine, and of your oil, and the firstborn of your herds and of your flocks; that you may learn to fear the LORD your God always.
24 And if the way be too long for you, so that you are not able to carry it; or if the place be too far from you, which the LORD your God shall choose to set his name there, when the LORD your God has blessed you:
25 Then shall you turn it into money, and bind up the money in your hand, and shall go to the place which the LORD your God shall choose:
26 And you shall bestow that money for whatever your soul lusts after, for oxen, or for sheep, or for wine, or for strong drink, or for whatever your soul desires: and you shall eat there before the LORD your God, and you shall rejoice, you, and your household,
27 And the Levite that is within your gates; you shall not forsake him; for he has no part nor inheritance with you.


Go and do likewise.

Pastor Johann, certainly the passage was erroneously applied to you. Paul is evidently speaking of elements of the ceremonial law here - of things which are a "shadow of things to come." There is a striking similarity of this passage with Heb. 9:9, 10. For "meat" ("food") and "drink," Hebrews uses broma and poma, while Colossians uses brosis and posis. Since the latter words have action endings, some, like Richardson, claim they would normally be translated "eating and drinking" rather than "food and drink." However, the NT has several instances of their use as "food" and "drink" (John 4:32, 6:27, 6:55; Rom. 14:17). Therefore, "broma" and "brosis" seem to be interchangeable, and the same is true about "poma" and "posis." Some claim that this expression refers to the dietary regulations of the hebrews (clean/unclean meats), but in which way could dietary regulations be a "shadow"? Not to mention the fact that there were no regulations about "drinks" for the people in general. So what does this refer to? It seems to me these words refer to meal offerings and drink offerings. They don't seem to have been employed in the LXX in this sense, but in Heb. 9:9, 10, Paul says: "The offerings and animal sacrifices ... have to do only with food, drink, and various purification ceremonies." If Paul says that the offerings have to do with food and drink, the most probable reference would be to meal offerings and drink offerings.

So many people apply texts to support their own agenda