Colossians 2:14, Ephesians 2:14-17 and the “Ordinances” that have been nailed to the cross

Colossians 2:14

“Blotting out the handwriting of ordinances (Dogmasin 1378) that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;” - Colossians 2:14

Dogmasin is a variation of the greek word Dogma. Here are the only three instances where the Greek word “Dogma” or a variation of it is used in the New Testament:

And it came to pass in those days, that there went out a decree (dogma 1378) from Caesar Augustus, that all the world should be taxed.

And as they went through the cities, they delivered them the decrees (dogmata 1378) for to keep, that were ordained of the apostles and elders which were at Jerusalem. – Acts 16:4

Whom Jason hath received: and these all do contrary to the decrees (dogmaton 1378) of Caesar, saying that there is another king, one Jesus. – Acts 17:7

Dogma carries with it of a sense of something coming from man (culturally this is used for a religious decree or belief) but regardless of the type of decree – religious or not, man is the principle origin of Dogma, not God. Of the three references to the variations of the Greek word used, each case represents a ruling coming from man. “Dogma” does not come from God, it comes from man. If Paul meant to reference the ceremonial aspects of the law (Chukkot) he would have used the Greek equivalent. Instead he chose to use “Dogma” which represents a ruling coming from man.

Blotting out the handwriting (cheirographon – 5458) of ordinances (Dogmasin 1378) that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; - Colossians 2:14

Vine’s Complete Expository Dictionary of Old and New Testament Words says this about the word translated “handwriting,” cheirographon: “This means a memorandum of debt, ‘a writing by hand’ used in public and private contracts, and it is a technical word in the Greek papyri. …

Referencing the Greek, and incorporating what we can know of the Greek and putting it all in context, it’s clear: What is nailed to the cross, is a certificate of DEBT – which represents the record of all our sin and the penalty or DEBT that we owe, for the sin.

The wages of our sins—our debt—is death (Romans 6:23). Jesus having died on the cross on our behalf, suffered the fate we all deserve for sin – and took away our debt.

An interesting parallel to this official death warrant that is against each of us because of our sins is the sign that Pilate had nailed to the cross which Christ was crucified. It was customary to publish a writ of charges against the condemned, and the board above Christ’s head was inscribed with the charges for which the Jewish authorities demanded His death.

The NKJV Study Bible has the following note on John 19:19: “It was a Roman custom to write the name of the condemned person and his crime on a plaque to be placed above his head at the execution. Mark calls this title ‘the inscription of His accusation’ (see Mark 15:26).”

This is exactly the picture that Paul was trying the convey in Colossians 2:14. Paul was simply using the example known by his audience at the time, of the “memorandum of debt” used by the authorities to hold the record of charges and/or debts. The sentiment being made is that the record of our every sin has been nailed, paid, settled - it’s done, nailed to the cross; not the Torah itself or any aspect of the Torah.

“Nailed to the Cross” – Hymn written by Carrie Ellis Breck.

They are nailed to the cross, They are nailed to the cross, O how much He was willing to bear! With what anguish and loss Jesus went to the cross! But He carried my sins with Him there.

I think it should be of note that it was the understanding of the author of this poem made in 1855, that it was our SINS and not the Law of God, that went to the cross with Jesus.

Other translations:

New International Version having cancelled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross.

New Living Translation He cancelled the record of the charges against us and took it away by nailing it to the cross.

Ephesians 2:

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:17 And came and preached peace to you which were afar off, and to them that were nigh. – Ephesians 2:14-17

This is the second appearance in Paul’s Epistles regarding the laws contained in “Ordinances” – and like the first, the Greek word here is Dogma:

“Having abolished in his flesh the enmity, even the law of commandments contained in ordinances (G1378 – Dogmasin); for to make in himself of twain one new man, so making peace;” – Ephesians 2:15

Verses 15 and 16 express that whatever this “Dogmasin” or Dogma is, that it results in enmity between Gentile and Jew. Verse 14 uses the imagery of a middle wall of partition, forcing a separation between the two. Many have mistaken this reference to “Dogmasin” as the Torah, and this is understandable because our English does not faithfully preserve the subject being addressed here. After all, “ordinances” which is the word used in the KJV sounds a lot like the Old Testament commandments. However the Torah does not encourage an “enmity” between the Gentile and Jew! In fact, it’s the opposite. The Torah mandates that the Jew:

· Not exploit or oppress the Gentile (Exodus 22:20)

· To love the Gentile(Deut. 10:19)

The Jewish Sages throughout time were particularly concerned with a principle called “making a fence” around the Torah. This represented the establishment of extra rules in addition to the Torah to act as safeguards or a “fence”, to prevent from accidentally crossing the threshold into transgression. The following is a passage from the Jewish record of tradition known as the Mishnah:

“Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. They [the Men of the Great Assembly] would always say these three things: Be cautious in judgment. Establish many pupils. And make a fence about the Torah.” - (m.Avot 1:1)

This phrase is also at times translated as “Make a HEDGE about the Torah”. One of the most prominent Jewish Rabbi’s in history writes regarding this hedge:

“Make a hedge about the Torah”, refers to the decrees and enactments of the Sages-these keep a man far from transgression, as the Blessed One said, 'Therefore shall ye keep what I have given you to keep (Lev. 18:30),' which the Talmud (Yebamot 21a) interprets to mean; add protection to what I have already given you as protection." (Maimonides on Avot 1:1)

The Essenes referred to the Pharisee’s as “wall builders” in reference to their protective tradition (the fences). They were not against the practice, but ridiculed the Pharisee’s for being too liberal in what they permitted. Thus the phrase “Wall Builders” was a term of sarcasm; implying they were terrible architects building poorly erected insecure walls ready to collapse under God’s judgement.

· “The Wall-Builders who went after ‘Precept’—Precept is a Raver of whom it says, ‘they shall surely rave’ (Mic. 2:6)…” - (Dam. Doc. 4, 19)

· “But against his enemies, the Wall-Builders, his anger burns.” -(Dam. Doc. 8, 18)

This Wall of tradition consisting of commandments enacted by Rabbinical decree was treated as equally binding on the Israelite as the Torah, and in many cases, the consequences for breaking tradition was more severe than breaking the Torah:

“My son! Be careful concerning Rabbinical decrees even more than the Torah...The Torah contains prohibitions...But anyone who violates a Rabbinical decree is worthy of death.” – T. Eruvin 21b

Paul’s description of the rabbinical decrees is therefore more than fitting:

“even the law of commandments contained in ordinances (G1378 – Dogmasin)...”

Tradition indeed consisted of so called “commandments” in the form of DOGMA – religious rules of man.

The Wall separating Jew from Gentile was fortified and intimidating:

· The courtyard of a Gentile was regarded as having the same status of a pig pen – Eruvin 62b.

· Jews were not permitted to consume bread, wine or use oil from a gentile – Shabbat 17b

· Jews not permitted to use a winepress, ladle, or funnel belonging to a Gentile – Avodah Zarah 74b

· R. Simeon b. Laqish ruled in favour of putting a gentile to death for resting on the Sabbath. – Sanhedrin 58B

· R. Yohanan ruled in favour of putting a gentile to death for the study of the Torah – Sanhedrin 58B

This wall was still in full force for the Orthodox Jews even in the 1500’s:

· Jews were not permitted to eat food from a Gentile – Yorah Deah 128:1

· Food cooked by a non Jew is prohibited – Yoreh Deah 113

This is by no means a full list of tradition setting “enmity” between the Jew and Gentile, but a short list of a few I have been able to find (it would be near impossible, requiring years of study in Jewish schools to find everything considering that the Mishnah is approximately 800 pages long and the Talmud a 22 volume set).

In Acts 10 while entering the house of the Gentile centurion, Peter explains that the only reason why he consented to meet with the man is because God gave him a declaration:

“And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. – Acts 10:28

Peter states that if it weren’t for his vision, he would have not come because “it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation.” You can search the Torah back and forth if you like, but you will not find such prohibitions. Peter was referring to law in the form of “Dogmasin”, “Dogma” – Jewish tradition.

Acts 10 therefore marks the advent of this new revelation of the “middle wall of partition between us [Jew and Gentile]” being “Broken down” and the “enmity” abolished “in his flesh.” Lets read Ephesians 2 in light of this new information:

For he is our peace, who hath made both one, and hath broken down the middle wall of partition [wall of tradition]; between us, 15 Having abolished in his flesh the enmity [The prejudice that the Jew had for the Gentile] , even the law of commandments contained in ordinances [DOGMA - religious decrees of man]; for to make in himself of twain one new man, so making peace;16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby[any religious law separating the two]:17 And came and preached peace to you which were afar off, and to them that were nigh. – Ephesians 2:14-17