Monday, December 17, 2018

Shabbat in Collossians 2:16-17

What is the meaning of Colossians 2:16-17?

Sabbath Keeper January 15 2011

Sabbath-Sabbat

 

Unless otherwise noted, all scripture quotations are from the King James Version.

 

[NOTE: It is important that Colossians 2:16-17 be examined within its context, which includes not only the surrounding verses of the second chapter, but the entire book as well.]

Colossians 2:16-17 generates far more controversy and misunderstanding than it deserves. In essence, Paul is saying in verse 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” (KJV). In fact, the word “judge” is the Greek verb krino, which means to decree, judge, decide, condemn, and criticize. The Revised Standard offers the translation, “Let no one pass judgment on you.” And verse 18begins, “Let no one disqualify you.”

Before we fully identity the issue and the problem of verses 16 and 17, let’s note verses 20 and 21, for these latter verses help to make it a little clearer. In verses 20 and 21, the Colossians are warned against submitting to religious regulations related to touch, taste and handling. These regulations are based on human precepts which have “an appearance of wisdom” concerning ascetic practices (“self-abasement and severity to the body”), but in actuality “are of no value in checking the indulgence of the flesh” (verse 23, RSV). These regulations, which Paul advises the Colossians to let no one judge them in, are not referring to God-given commandments as found in Scripture. Rather they represent a human distortion and mixture of Judaism with pre-Gnostic elements.

 

As Edward Loshe in his commentary on Colossians and Philemon says:

 

In the context of Colossians, however, the command to keep festival, new moon and sabbath is not based on the Torah according to which Israel received the sabbath as a sign of her election from among the nations. Rather the sacred days must be kept for the sake of “the elements of the universe (2:8),” who direct the course of the stars and thus also prescribe minutely the order of the calendar.

 

Verse 16 now: Three basic explanations for the phrase in verse 16, “in meat, or in drink,” are usually given. They are: (1) meat and drink offerings; (2) clean and unclean meat laws; (3) ascetic, Gnostic-like practices. It is the latter of these three with which Paul is concerned.

 

Let’s rephrase the issue of verse 16. The brethren should not permit others to dictate to them petty rules regarding dieting and worship. Ascetic practices, such as those of the Essenes, were the focus. These ascetics practiced self-abasement, abstaining from eating and drinking on special days, such as festival sabbaths, new moon sabbaths, and even weekly sabbaths.

 

It isn’t meat and drink offerings that are being targeted. The word offering never appears in the text. In fact, the word for meat in the Greek is a form of brosis. Brosis denotes “eating” and is the same word used in Matthew 6:19-20 as “rust,” referring to “consuming” or “eating up.” So the issue concerns the consuming of food, in contrast to fasting as a form of self-abasement.

 

Some would disagree with this position, contending that the meat and drink are meat and drink offerings as part of the festival days mentioned. The text does not allow that, since literally the words are “in eating and in drinking OR in respect of a feast.” Again, keep in mind that the word “offering” does not appear, which Paul easily could have, and likely would have, included were that his intention. Meat and drink offerings were not a form of eating and drinking, but were forms of sacrificing. “Meat offerings” in actual fact were grain offerings, not animal sacrifices (see Leviticus 2).

 

Neither is “meat or drink” a likely reference to the issue of clean and unclean meats, because of the presence of the word, “drink.” What dietary restriction was there in the clean and unclean laws concerning drink? The obvious answer is none.

 

On the basis that the fullness of Christ has abolished the record of the believers’ sins (“handwriting of ordinances,” verse 14), Paul says the brethren should not allow themselves to come under the condemnation of those who would enjoin ascetic practices on the believers in terms of abstaining from eating and drinking and in relation to the ritualistic observance of festival, new moon and weekly sabbaths.

 

How do we know that this is what Paul is referring to in the latter part of verse 16? How can we be sure of the real issue? First, the problem Paul is concerned with is not what days are being identified here, but rather how or for what purpose they are being observed. Again, the concerns are ascetic practices and ritualistic observances which represent a distortion of true Christian worship. Paul is telling the Colossians that, if they were to practice ritualism and asceticism as essential — which was the doctrine being enjoined on them — the Colossians were missing out on the reality of Jesus Christ, who had already freed them from the necessity of human works as a means of endearing themselves to the Eternal (cf. Colossians 2:8-10).

 

If we take the position that it is not which days are being observed that is the issue, but how or to what end they are being observed, then it does not matter that the weekly sabbath is included here, which it in fact is. [The term “sabbath” does not refer to yearly festival sabbaths, as some propose, because the order of “holyday, new moon, and sabbath days” indicates annual, monthly and weekly observances (cf. Hoses 2:11; Ezekiel 45:17). Furthermore, Paul’s use of the term “holyday” already includes yearly ceremonial sabbaths. To have the word “sabbath” refer to annual festivals would be needless repetition.]

 

But what about verse 17? Is it not a disclaimer to the practice of these days altogether, since it mentions that they “are a shadow of things to[or, “which have”] come?” This is a good point. And, we need to understand what verse 17 is talking about. The “shadow of things to come” is in complete contrast to the “reality” or “substance” which is in Christ himself. The Greek word for “shadow” here is skia, which is the opposite of “substance” (soma in the Greek). The shadow is “a sketch, outline, adumbration, an image cast by an object and representing the form of that object.”

 

Now that we have defined the word shadow, let’s look at what Paul is declaring to be the shadow or outline. Once again, we must focus on the issue, that is, the false practices being enjoined upon the Colossians in regard to festivals, new moons and sabbath days. Those days of themselves are meaningless; without their special appointments, they simply would be another day of the week, month or year. The events and observances on those days are what gave them special significance over other days of the calendar.

 

Thus, the ascetic, self-abasing practices and ritualistic observances that were being enjoined on the Colossians as ways of proving themselves before God never would measure up to the reality which was in Christ himself. Those practices at best could only amount to a shadow or a sketch of the meaning of the life in Christ.

 

So the PRACTICE of these superstitious things (self-abasement, etc.) would not get the Colossians closer to God. Paul maintains that such observances are not salvific or meritorious. The reality is that salvation is through Christ; therefore, the observance of days (or any other rituals) cannot bring us any closer to God. Their meaning can only be found in seeing Christ as the only means to righteousness. Paul countered any practice which focused on works-righteousness, rather than on the principle of faith in Christ alone as taught in the Gospel.

 

How then does this interpretation affect Sabbathkeeping today? When one understands that Paul is addressing Gnostic-like perversions of the Gospel in connection with times observed in honor of angels (verse 18), then one can see that the issue of whether or not Christians should observe the seventh-day Sabbath is not even being discussed. At issue is not whether these days should be observed, but the manner and motive in which they were being observed. The validity of Sabbath observance must be determined on the basis of other texts. Colossians 2:16 alone cannot serve as a determining factor.

 

Paul’s condemnation of the heretical views about the Sabbath, no more condemns all Sabbathkeeping, any more than his condemnation of the heretical views about eating and drinking condemns all eating and drinking. Only when Sabbath observance is linked with man-made rules about asceticism, angel worship, works-righteousness, or perverted Judaism does it become unacceptable.

You might also like:

Shabbat - A Day for the Soul as well as for the Body

Profaning the Sabbath Day

Remember the Sabbath

Quel est la signification de Colossiens 2:16-17?

Comment on this post

Craig Christensen

01/15/2018 23:37

Substantiating Scriptures to what I wrote...Acts 17:30, And the times of this ignorance God winked at; but now commandeth all men every where to repent: 3 John 1:4, I have no greater joy than to hear that my children walk in truth.

Craig Christensen

01/15/2018 23:29

I agree with this article one hundred percent. Arriving at these same conclusions coming from a religious background in my youth tied to "Sunday-keeping" so-called only validates the truth of Scriptures. When we worship the Father in Spirit and in truth as our blessed Saviour taught in John 4:21 & 23 we don't make up the rules dictating how or in what way we worship the Father. He sets forth the terms in Scripture and if we are true followers of Messiah, we yield to His will. It used to be important in Protestant groups, sola scriptura meaning only the Scriptures. It still is whether or not others cave in to man-made and dearly held traditions. Paul said, in And the times of this ignorance God winked at; but now commandeth all men every where to repent: God assuredly is calling His people 1 Pet 2:9, But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: As a believer, it is still important for me to put the text in context and not merely by a passing glance or surface reading. 2 Timothy 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: As believers we are to edify one another in the truth. Romans 5:2, Let every one of us please his neighbour for his good to edification. 1 Corinthians 14:3, But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 2 Corinthians 10:8, For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed: 2 Corinthians 13:10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. I remember a time when what mattered was are we washed in the blood of the Lamb? and were we walking in the truth? Rev 7:14, nd I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 1 John 1:7, But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. The religious institutions in our land are corrupted by compromise. I'm glad for what the brother wrote. It is an encouragement to me. I pray for the day we once more assemble together in the word, taught by biblical doctrine only contrasted with assembling for assembly's sake. 2 Tim 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: Heb 10:25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. A scripture much used by "Sunday observant" so-called Christians and one taken out of context. Notice where we are to assemble? Hebrews 13:13, Let us go forth therefore unto him without the camp, bearing his reproach.

Craig Christensen

01/15/2018 23:42

Keep me posted. This is all good so far. Shabbat Shalom I testify is my delight. Isaiah 58: 12, 13

paotinlal gangte

05/02/2017 04:36

Whenever the subject of putting the weekly Sabbath to its original and designated sloth of importance comes,, mainland Christians take the pleasure of shooting it down with Colossians 2:13-18, particulartly vv 16 & 17 “ So let no one judge you in food or in drink, or regarding a festival, or a new moon or sabbaths which are a shadow of things to come, but the substance is of Christ.”without realizing disastrous spiritual consequences! Failure to revere it at its lawful sloth in the weekly cycle that comes once in a week on Sabbath or Saturday, equating it with the ceremonial sabbaths that come once in a year creates a huge misconception on the importance of keeping the weekly Sabbath which forms an integral part of the Ten Commandments (Exo 20:8-11). Facts to be realized may be summed up below : [1] This is the only single piece of literature that the Creator-God has written in His own finger (Deut 3:10) in the Holy Bible! As the Author of this, He alone has the authority to change it, and not by any other. Unless the Changeless One change it, to proclaim its abrogation, or substitution by another day by man is fraud with dangerous spiritual proportion! After all, our Lord Himself reaffirmed it while He was on earth saying,“ Donot think I came to destroy the law and the prophets......I say to you till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” (Matt 5:17,18). The Anti-christ is expected to “think to change times and law.” (Dan 7:25).
[2] The phrases “handwriting of requirements,” and “which was contrary to us” stand for “guilt of punishment,” and “the part we donot want for ourselves” respectively, which have been wiped out by the hanging of Christ on the cross who became our gospel. [EGW] Thus, “Christ has redeemed us from the curse of the law for having become a curse for us.” (Gal 3:13) but not the law. Col 2:16 be read with Rom14:5 that says, “One person esteem one day above another; another esteemed every day alike. Let each be fully convinced in his own mind.” Whereas it is obvious that the author is not refering to the Weekly Sabbath but that of the 7 Jewish Ceremonial sabbaths (Levi 23) and other criminal and social laws and their related cleansing ritual processes appear evident. After all if the laws themselves are hung on the cross, how can ‘sin’be defined or ideentified without the law? 1 Jn 3:4 clearly defines it as transgression of the law. If there is no law, there will be no transgression anymore; no law no sin! And no justification nor sactification! After all, “the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.” (Rom 8:4). Therefore what has been done away with is the curse or punishment for sins as personified on the cross in the Person of the Son of God who died in our stead! 
[3] God esteemed the Sabbath so much so that He commanded us to observe the same as it would continue to be observed throuugh eternity! (Isa 66:23). He also does not leave man without instructions how it is to be observed as found in the Ten Commandments. Beside asking His creation to keep the sabbath holy, He also called the Sabbath a Sign between Him and them. (Exo 31:13 and Eze 20:20). Indeed, it is to be remembereed as the “Sabbath of the LORD” and to “keep it holy”by restraining work but rest; and it is a “Sign”betweeen Him and His creation! You dare not shun your responsibility. Jesus rectified it, and restored it back to its original state of its observance while on His earthly mission.And even predicted to be careful to not let their flight on the sabbath, and during winter when destruction Jerusalem approaches and bids them to pray for it! (Matt 24:20). Let us not fiddle with His commandments lest some irreversible and lasting condemnation becomes our fate! All these ceremonial sabbaths used to pave way for a sinner to come to the Sabbath as one of the children of God to worship Him. When Jesus paved way for sinners to come to Him as He has already paid the price for it, why try to abolish the lie or sin detectors! .

Contact us

Standard view

Collosians 2:16

Page NavigationAuthors     Ariel ben-Lyman HaNaviy     Ariel Berkowitz     Christine Colbert     Daniel Botkin     Ian Hodge     J.K. McKee     Nate Long     Rob Vanhoff     Rob Roy     Tim HeggBy Scripture     Deuteronomy     Psalms     Matthew     Mark     Acts     Romans     1 Corinthians     Galatians     Ephesians     Colossians     RevelationTopics     Apologetics     Answering Objections to Torah     Answering Objections to Yeshua     Bible Study     Biblical Feasts & Holidays     Hanukkah     Passover (Pesach)     Book Reviews     Ecclesiology     Divinity of Jesus     End Times (Eschatology)     Food     Hebrew Mind vs Greek Mind     Identity Issues     Language Issues     Paul the Apostle     Sabbath     The GospelComics     Jason SalasAbout Us

 

Is Sunday “the Lord’s Day”?

Category NavigationAuthors     Ariel ben-Lyman HaNaviy     Ariel Berkowitz     Christine Colbert     Daniel Botkin     Ian Hodge     J.K. McKee     Nate Long     Rob Vanhoff     Rob Roy     Tim HeggBy Scripture     Deuteronomy     Psalms     Matthew     Mark     Acts     Romans     1 Corinthians     Galatians     Ephesians     Colossians     RevelationTopics     Apologetics     Answering Objections to Torah     Answering Objections to Yeshua     Bible Study     Biblical Feasts & Holidays     Hanukkah     Passover (Pesach)     Book Reviews     Ecclesiology     Divinity of Jesus     End Times (Eschatology)     Food     Hebrew Mind vs Greek Mind     Identity Issues     Language Issues     Paul the Apostle     Sabbath     The GospelComics     Jason SalasAbout Us

Category NavigationAuthors     Ariel ben-Lyman HaNaviy     Ariel Berkowitz     Christine Colbert     Daniel Botkin     Ian Hodge     J.K. McKee     Nate Long     Rob Vanhoff     Rob Roy     Tim HeggBy Scripture     Deuteronomy     Psalms     Matthew     Mark     Acts     Romans     1 Corinthians     Galatians     Ephesians     Colossians     RevelationTopics     Apologetics     Answering Objections to Torah     Answering Objections to Yeshua     Bible Study     Biblical Feasts & Holidays     Hanukkah     Passover (Pesach)     Book Reviews     Ecclesiology     Divinity of Jesus     End Times (Eschatology)     Food     Hebrew Mind vs Greek Mind     Identity Issues     Language Issues     Paul the Apostle     Sabbath     The GospelComics     Jason SalasAbout Us

TOP 10

MOST VIEWS  ALL TIME

 

1

84478

On Walls and Oneness: Reflections on the Book of Ephesians

2

78240

70 Biblical Reasons to Keep The 7th Day Sabbath

3

58776

Christianity vs. Judaism: A False Dichotomy

4

30675

Did Jesus Declare All Foods Clean? A Hebraic Perspective on Mark 7:19

5

30271

In The Way: Church Funds

6

30270

The Blowing of the Shofar: Discerning the Sound of the Trumpet for Our Generation

7

30270

In The Way: Something’s Fishy

8

30270

A Community or a Congregation: For What are We Striving?

9

30270

In The Way: Separate and Apart

10

30270

It is Often Said: “Two Thousand Years of Christianity Cannot be Wrong!”

1

84478

On Walls and Oneness: Reflections on the Book of Ephesians

2

78240

70 Biblical Reasons to Keep The 7th Day Sabbath

5075 views3 likes4 comments

Colossians 2:16: Who was Paul Defending?

by Ian Hodge

“So don’t let anyone pass judgment on you in connection with eating and drinking or in regard to a Jewish festival or Rosh-Hodesh[new moon] or Shabbat[sabbath].” —Col. 2:16


Along with Luke’s account of Peter’s vision in Acts 10, this section of Paul’s letter to the Colossians is the other alleged proof that the Old Testament “ceremonial” laws are no longer a moral requirement for those who follow the Messiah.[1]

But also along with the Acts 10 passage, interpreters tend to read their predetermined view into this portion of Scripture. In the case of Colossians 2:16, the predetermined view says Paul declared that the dietary and ceremonial laws were merely a matter of individual choice. You may, or may not, choose to keep them. No one is to be your judge in these matters.

In order to understand this issue, it helps to ask a critical question: Who was Paul defending in this passage? Is he defending the Torah-keeping Christians from accusations by non Torah-keepers? Or is he defending the non Torah-keepers from the accusations of the Torah-keeping crowd? And importantly, what criteria or what standard would Paul have used in order to figure out which group he shouldbe defending?

Here’s the issue: until you figure out your interpretive guideline for the New Testament, all you do is make the New Testament subject to what biblical scholar Cornelius Van Til called “the growing ethical consciousness of man.” When you read the Old Testament, the Torah’s permanence is made known. Read passages like Deuteronomy 29 (see verse 29) or Psalm 119 if you’re unsure. When you come to the New Testament, the opening Gospel makes no attempt to change this view of the Torah. Read Matt. 5:17ff if you’re not convinced.

“But!” it is sometimes alleged, “it was the Apostle Paul (and the writer to Hebrews if it wasn’t St. Paul) who has told us that we are no longer obligatedto keep certain aspects of the law—the Torah—as a matter of sanctification.”[2]We now have freedom of choice. God has untied us from at least some parts of his Torah, and New Testament Christians are no longer bound to the dietary laws, new moons and sabbaths, for example.

Is that, however, what this passage in Colossians is teaching us? Because if it is, there’s an interpretive problem a mile wide, and there is no way to bridge the gap. Let me repeat: Jesus, speaking in the Old Testament insisted on the perpetuity of the Torah. “But you are near, O LORD, and all your commandments are true.  Long have I known from your testimonies that you have founded them forever” (Psa. 119:151,152). Jesus as God incarnate repeated the same principle in his Sermon on the Mount.[3]

By what principle of interpretation, then, can it be said that St. Paul disagrees with what God has previously stated quite clearly. Paul calls himself an ambassador, representing Christ the King. And ambassadors do not make up the rules; they report what they are told to report. And nowhere—I repeat, nowhere—in Scripture, is there any indication that the unchangeable God indicated to Paul that it is now time to change the rules. Any suggestion of changed rules is a fabrication imposed upon the text. Or, more to the point, if you really believe in the inspired Word of God, then on what principle of interpretation can it be said that God changed his mind on the Law?

Let no one judge you? …. Even God?

What would happen if you decided to derive your principle of interpretation from the word of God itself: namely, the Torah, the Prophets and the Writings of the Old Testament? What would happen if you also held to the literal words of Jesus the Messiah when he said that not the least jot nor tittle has been done away with and then re-read this passage in Colossians?

The first thing you would note is Paul’s terminology. He says “don’t let anyonepass judgment on you concerning eating, drinking, new moon and sabbaths.” Does the word ‘anyone’ here include God? Because if it does, not even God can now pass judgment on these issues. If no one, including God, is permitted to pass judgment on these issues, does that mean that you are now a law unto yourself on these matters? That’s the outcome if you follow the popular teaching on this verse.

Such an interpretation throws you back to Eden and the tempter’s suggestion to Eve: “Don’t let anyone pass judgment on you concerning eating. You are free from any obligation to God in these matters. You just have to make up your own mind on issues such as which food you might eat.”

Here you begin to see the problem. New moon and sabbath issues are no longer interpreted by Jesus Christ, the Second Person of the Trinity. Instead, they are interpreted, to paraphrase Van Til, by the autonomous and growing mind of man; which apparently, already freed from the law, is somehow capable of answering this question without the aid of divine revelation: “Should I obey the new moon and sabbath laws of the Torah?”

Would the rabbinic scholar Paul, who was enlightened on the Damascus road about the unity of the Old Testament and the person of Jesus the Christ, the “living Torah,” go against what he knew God had already said in the Scriptures? Would he now turn the clock back to Eden and repeat the tempter’s lie: “Don’t let anyone pass judgment on you concerning food matters. Eat the fruit and you will be like God determining for yourself what is right and wrong”? (see Gen. 3:5)

Unlikely.

And you can see how preposterous such an interpretation would be if you hold to the principlethat the New Testament documents must be interpreted in the light of the Old Testament. Any other principle simply loosens man to interpret Scripture by his subjective ethical consciousness. Man may know that the new moon and sabbath regulations were the right thing for the Old Testament Saints, but now Modern Man, more enlightened and with new insights, can determine for himself rules about new moons and sabbaths.

What people are suggesting is that Colossians really reads like this: “Don’t let anyone—including God—pass judgment on you in connection with eating and drinking or in regard to a Biblical festival or Rosh-Hodesh or Shabbat.”

Now see if you can answer the opening question, “Who was Paul defending?”: the Torah-keeping Christians who were being accused of keeping God’s instructions, or was Paul defending the pagan idea that new moon and sabbaths were simply a matter of opinion?

“Let no man tell you.” But what if that man is repeating what is already in Scripture? Can that man tell you what to do? The correct answer to this question is that it is not the man who is telling you what to do; he is merely the spokesperson—the ambassador—for God. And to the extent that man is faithful to the Scripture, then it is God telling you what to do, not the spokesperson.

In other words, the teacher, Paul, is being a consistent Old Testament instructor at this point. Let no person tell you what is right, but if that is extended to “don’t let God tell you,” then there is a real problem here. After all, what does God say about diet, new moons, and sabbaths? Read the Torah and find out.

There is, then, nothing in Paul’s words that indicate he was reversing or changing the law of God. But what else should you have expected? When he was accused of going against God’s Law by the chief priest before Felix, St. Paul could declare in his defense (Acts 24):

11As you can verify for yourself, it has not been more than twelve days since I went up to worship in Yerushalayim; 12and neither in the Temple nor in the synagogues nor anywhere else in the city did they find me either arguing with anyone or collecting a crowd. 13 Nor can they give any proof of the things of which they are accusing me. 14“But this I do admit to you: I worship the God of our fathers in accordance with the Way (which they call a sect). I continue to believe everything that accords with the Torah and everything written in the Prophets.


Did you notice the words: “I continue to believe everything that accords with the Torah and everything written in the Prophets”? Everythingwritten in the Torah. Everything.

In other words, Paul’s defense against the accusations of the Jewish priest was that he was a consistent practitioner of the Torah. And he claims his accusers could produce no proof to the contrary.

Let’s now go back to Colossians and see what else Paul says there. If you step back to verses four and eight in the same chapter, you will get a better perspective and understanding of Paul’s comment in verse 16. Twice he has already used the idea of ‘no one.’ “I say this so that no one will fool you with plausible but specious arguments” (v.4). Again, “Watch out, so that no one will take you captive by means of philosophy and empty deceit, following human tradition which accords with the elemental spirits of the world but does not accord with the Messiah” (v.8). In either instance of his use of ‘no one,’ is there any hint that he is including the Messiah in his broad identification? No one means no human person. Paul never in the slightest indicates that the Messiah is no longer to tell you what to do. That would destroy the Sovereignty of God, taking away his Lordship.

A Fantastic Claim

It’s a fantastic claim about the apostle Paul that is made by the popular interpretation of the passage here. Paul, who declares himself to be an ambassador, or emissary, of the Messiah, Yeshua, is granted a privilege that is not granted or even evidenced for any other human writer of Scripture. Paul alone is attributed with the authority to change the Messiah’s statements found in Matt. 5:17-18. This makes Paul a greater authority than the writer of the Torah, Moses, and greater than the writer of Psalm 119, King David. No other biblical writer even dared to change any aspect of Torah, not even Jesus the Messiah when he was on earth. Yet we are told that St. Paul, and he alone, had more authority as an ambassador than did the King of kings when he spoke on the Mount.

It’s important to note that Colossians 2:16 is just an expansion of Paul’s comments in verses four and eight. Don’t let anyonefool you or take you captive with dumb arguments that sound great but carry no authority, he exhorts. Beware of philosophy and empty deceit. These are plausible but specious arguments. In the same manner, don’t let anyonetell you about food and drink, new moons and sabbaths. Now if St. Paul is opening the doorway to an abandonment of the Torah in verse 16, then he is doing the same thing in verses four and eight. But if he’s doing that, he can no longer legitimately contrast these things over against the Messiah. In other words, to suggest that St. Paul is saying that the Messiah is no longer to sit in judgment over you makes a nonsense of everything else Paul says here and elsewhere. As the philosophers like to say, this is incoherent.

You find the same idea from St. Paul in his second letter to the Corinthians (chapter 10). There he says, “We demolish arguments and every arrogance that raised itself up against the knowledge of God; we take every thought captive and make it obey the Messiah.” There’s the Messiah again. It is Him you are to obey. And if that’s Paul’s theology in his letter to the Corinthians, he is hardly likely to advocate rejection of the Messiah’s words, “If you love me, keep my commandments” (John 14:15) to the Messianic followers in Colossae.

The issue is ultimately tied to your view of God. If he is the self-exhaustive one who speaks an infallible and unchanging Word, you need to maintain this as the key interpretive principle. “I am the Way, the Truth and the Life,” said Jesus. This means the way to the Father is through Him and Him alone, and not the words of St. Paul. And no amount of theological juggling can escape the meaning of the Messiah’s words, “I did not come to abolish . . .” (Matt. 5:17ff). It was Paul’s calling to be an ambassador of the Messiah, and there are no reasons to entertain the idea that he dismissed any aspect of the Torah. Paul confessed that Jesus is both Savior and Lord.

The popular interpretation of Colossians causes the Messiah in the Scriptures to contradict himself. The Messiah cannot have said that he gave up judgment of ethical matters such as diet, festivals and sabbaths and at the same time also said, “I did not come to abolish. . . .”

It should come as no surprise, then, that St. Paul was simply defending the Messiah in all of his letters, especially his letter to the Colossians. That is, defending the Messiah who identified himself as Lord of creation, through whom alone was the entryway to God. This is the Messiah who was given the ministry of reconciliation (2 Cor. 5:18f), so that Paul could declare in the context of his great statements on justification, “Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we uphold the Torah” (Rom 3:31).

The popular interpretation of Colossians 2:16 is thus an abstraction. The verse is taken out of its historical context and given a meaning quite independent of not only what Paul is saying in this letter, but is given a meaning quite the opposite to everything that is enormously clear in Scripture. “I did not come to abolish. . . .” How much clearer could the Messiah be on this very important issue?

But this poses yet another question: “If we are to obey the Messiah, how will he communicate to us?”

Does Jesus speak through the Scriptures or without them?

In this question you find one of the great theological debates of today. Does the Messiah speak through the Scriptures, or does he speak directly to us through the Spirit without Scripture? Your doctrine of revelation is at stake here. It has been held by Christians throughout the ages that the Scriptures (both the “Old” and “New” Testament) are the ultimate revelation of God.[4] The popular interpretation of Colossians 2:16, however, causes this doctrine to break down, since it causes Paul to not only contradict himself (e.g. Rom. 3:31), but also contradict the instructions of both the Son and the Father.

So, was Paul defending non-Torah-keeping people who told the Christians that it was now OK to “do their own thing” in relation to diet, new moons and sabbaths? In which case, he would have been saying that the Messianic followers should adopt the advice, “don’t listen to man or God; listen to yourself.” Or was Paul defending and encouraging the Torah-keeping followers of the Messiah to ignore the criticisms they were receiving from gnostics who sought to take these believers captive through hollow and deceptive philosophy? (cf. Col. 2:481822-23) “Don’t listen to these men—let no man tell you. Rather, listen to God.”

Now answer the question: Who was Paul defending?

This is really a simple issue. Either Paul was not telling the truth about himself in his defense in front of Felix,[5] or else other people are misinterpreting his words in Colossians.

See also

Cornelius Van Til, “Confessing Jesus Christ” in John H. Skilton, ed., Scripture and Confession (Presbyterian & Reformed Publishing Co., 1973), pp. 217-246.Acts 10: Peter’s Conversation With GodSermon on Romans Chapter 3.

References

[1] See my article “Peter’s Conversation with God: A Lesson in the Perspicuity of Scripture” here: http://messianicpublications.com/ian-hodge/peters-conversation-with-god/

[2] For a brief overview of the difference between justification and sanctification, see: https://carm.org/justification-and-sanctification

[3] See especially Matthew 5:17ff

[4] I know there is debate about apocryphal books, but these are in addition to the 66 books accepted by most Christians.

[5] See Acts 24:11-14, quoted earlier.

*This article originally appeared on BiblicalLandmarks.com and is reproduced here with permission.



3 people like this

Answering Objections to TorahColossiansIan Hodge

Ian Hodge

Ian Hodge (Ph.D. Whitefield Theological Seminary) was an ordained elder in the Presbyterian Church of Australia. He wrote over 500 articles on topics such as theology, law, economics, philosophy, finance, politics, and education as he explored the application of the biblical worldview to all areas of life. He was the author of the books: A Christian view of Economics; A Christian view of Politics, and A Christian View of Money and Wealth. Ian went home to be with the Lord on April 7, 2016. He was 68. If you have questions about Ian's articles, please send them to: info@MessianicPublications.com

YOU MIGHT ALSO LIKE

ANSWERING OBJECTIONS TO TORAHCOLOSSIANSIAN HODGE

Is Sunday “the Lord’s Day”?

Question: Did the Apostle Paul Preach the End of the Law?

It is Often Said: “Two Thousand Years of Christianity Cannot be Wrong!”

What are the “Elements of the World” Paul Refers to in Galatians 4:3, 9 and Colossians 2:8, 20?

Colossians 2:14: Was God’s Law Nailed to the Cross?

Peter’s Conversation with God: A Lesson in the Perspicuity of Scripture


SIGNUP FOR OUR NEWSLETTER!

Email address:

AUTHORS

Ariel ben-Lyman HaNaviyAriel BerkowitzChristine ColbertDaniel BotkinIan HodgeJ.K. McKeeNate LongRob VanhoffRobert RoyTim Hegg

TOPICS

Anti-Semitism and Anti-JudaismAnswering Objections to TorahAnswering Objections to YeshuaBible StudyBiblical Feasts & HolidaysBook ReviewsComicsDivinity of JesusEcclesiologyEnd Times (Eschatology)FoodHebrew Mind vs Greek MindIdentity IssuesLanguage IssuesPaul the ApostlePractical Torah ObservanceSabbathSacred NamesThe Gospel

"First, the last part, "Jesus declared all food clean" is not in my KJV which is an older version not one of..." - Samual Yoder"Paul did indeed preach the end of the law. "For Christ is the end of the law for righteousness to every one..." - Samual Yoder"The deceitful lie that "has to go" is the one claiming that 'God has a future for Israel'-- as if Israel's ..." - paroikos"Thank you Tim! Check out this video. It has some information that is very relevant to your argument. htt..." - Yosef Feigenbaum"This was all very interesting but there is one more thing that you should point out in order to show, once ..." - Yosef Feigenbaum"Something nobody seems to have mentioned is actually LEARNING Biblical Hebrew and Greek. It is not super di..." - Coburn Ingram

Is Sunday “the Lord’s Day”?

Question: Did the Apostle Paul Preach the End of the Law?

Paul’s Message About Torah Remains a Mystery To Many

On Walls and Oneness: Reflections on the Book of Ephesians

It is Often Said: “Two Thousand Years of Christianity Cannot be Wrong!”

SEARCH FOR:

Copyright © 2018 Messianic Publications, All Rights Reserved.

Rebuilt by: Web Design by Mark

Sunday, December 16, 2018

SEJARAH PEPERA, UTUSAN PBB KECEWA ATAS KEPUTUSAN PEPERA

SEJARAH PEPERA, UTUSAN PBB KECEWA ATAS KEPUTUSAN PEPERA

suasana Pelaksanaan PEPERA/Google
Perang suku di Papua adalah (devide et impera), yang dibangun oleh indonesia untuk menutupi akar masalah PAPUA, Karena masalah Papua dalam Indoneisia yang belum selesai, akar masalah Papua yang belum selesai yaitu pelanggaran Hak Asasi Manusia pada saat PEPERA 1969,

A. HASIL PEPERA 1969 DALAM DOKUMEN PBB ANNEX I, A/7723.

Dr. Fernando Ortiz Sanz, perwakilan PBB, yang berada di Papua untuk mengawasi pelaksanaan penentuan pendapat rakyat tahun 1969, dalam laporanya menyatakan penyesalan karena pemerintah Indonesia tidak melaksanakan sesuai isi perjanjian New York XXII (22)tentang hak-hak dan kebebasang orang Papua. Laporan Ortiz Sanz dalam siding umum PBB bulan sebtember 1969 sebagai berikut:“saya dengan menyesal harus menyatakan keberatan-keberatan saya tentang pelaksanaan Pasal XXII (22) perjanjian New York, yang berhubungan dengan hak-hak termasuk hak-hak kebebasan  berbicara, kebebasan bergerak, kebebasan berkumpul, penduduk asli” (dokumen PBB, Annex I, A/7723, Paragraph 251, hal.70).

Kutipan aslinya:
“I regret to have to express my reservation regarding the implementation of article XXII of the New York Agreement, relating to “the rights, including the rights of free speech, freedom of movement and assembly, of the inhabitants of the area”. In spite of my constant efforts, this important provision was not fully implemented and the Administration exercised at all times a tight political control over the population” (UN doc. A/7723, annex I, paragraph 251, p.70

Pemerintah Indonesia telah menentang PBB dengan tidak melaksanakannya Perjanjian New York Pasal XXI (22). Penentangan itu terbukti dengan Surat Keputusan resmi Presiden Republik Indonesia, Ir. Sukarno bernomor: 8/Mei/1963 yang menyatakan:
“Melarang/menghalangi atas bangkitnya cabang-cabang Partai Baru di Irian Barat. Di daerah Irian Barat dilarang kegiatan politik dalam bentuk rapat umum, pertemuan umum, demonstrasi-demonstrasi, percetakan, publikasi, pengumuman- pengumuman, penyebaran, perdagangan atau artikel, pameran umum, gambaran-gambaran atau foto-foto tanpa ijin pertama dari gubernur atau pejabat resmi yang ditunjuk oleh Presiden” (SK, No. 8, Mei 1963).

Dr. Fernando Ortiz Sanz dalam laporannya kepada Sidang Umum PBB menyatakan pula tentang kekecewaannya. Karena pemerintah Indonesia tidak melaksanakan ketentuan-ketentuan dalam Perjanjian New York Pasal XVI (16) di Papua Barat.

“Saya harus menyatakan pada awal laporan ini bahwa, ketika saya tiba di Papua pada bulan Agustus 1968, saya diperhadapkan dengan masalah tentang tidak dilaksanakan dengan ketentuan-ketentuan Pasal XVI (16) Perjanjian New York. Walaupun, ahli PBB yang harus berada di Papua pada saat peralihan tanggungjawab administrasi sepenuhnya kepada Indonesia telah dikurangi, mereka tidak pernah mengetahui secara baik keadaan-keadaan dalam melaksanakan tugas-tugas mereka. Akibatnya, fungsi-fungsi dasar mereka untuk menasihati, membatu dalam persiapan untuk melaksanakan ketentuan-ketentuan tentang penentuan nasib sendiri tidak didukung selama masa bulan Mei 1963 s/d 23 Agustus 1969 …” (paragraph 23, hal. 12).

Kutipan aslinya:
“I must state at the outset of this report that, when I arrived in the territory in August 1968, I was faced with the problem of non-compliance with the provisions of article XVI of the Agreement. Though the United Nations experts who were to have remained in the territory at the time of the transfer of full administrative responsibility to Indonesia had been designated, they had never, owing to well known circumstances, taken up their duties. Consequently, their essential functions of advising on and assisting in preparation for carrying out the provisions for self-determinations had not been performed during the period May 1963 to 23 August 1969 …”(paragraph 23, p. 12).

Dr. Fernando Ortiz Sanz juga sangat menyesal, karena orang-orang Indonesia tidak melaksanakan Perjanjian New Yok Pasal XVIII (18) tentang sistem “satu orang, satu suara” sesuai dengan praktek internasional. Tetapi, orang-orang Indonesia memakai sistem lokal Indonesia, yaitu sistem “musyawarah”.“… pelaksanaan pemilihan bebas telah dilaksanakan di Irian Barat sesuai dengan praktek Indonesia, …(paragraph 253, hal. 70).“… an act of free choice has taken place in West Irian accordance with Indonesia practice, … (paragraph 253, p. 70).

Sang Diplomat Bolivia ini juga menyatakan dalam laporannya secara tegas dan jelas bahwa orang-orang Papua Barat dalam pernyataan-pernyataannya menyatakan berkeinginan kuat untuk merdeka dan tidak ingin dimasukkan ke dalam negara Indonesia.

“Pernyataan-pernyataan (petisi-petisi) tentang pencaplokan Indonesia, peristiwa-peristiwa ketegangan di Manokwari, Enarotali, dan Waghete, perjuangan-perjuangan rakyat bagian pedalaman yang dikuasai oleh pemerintah Australia, dan keberadaan tahanan politik, lebih daripada 300 orang yang dibebaskan atas permintaan saya, menunjukkan bahwa tanpa ragu-ragu unsur-unsur penduduk Irian Barat memegang teguh berkeinginan merdeka. Namun demikian, jawaban yang diberikan oleh dewan musyawarah atas pertanyaan yang disampaikan kepada mereka sepakat tinggal dengan Indonesia”( paragraph 250, hal. 70).

Kutipan aslinya:
“The petitions opposing annexation to Indonesia, the cases of unrest in Manokwari, Enarotali, and Waghete, the flights of number of people to the part of the island that is administrated by Australia, and the existence of political detainees, more than 300 of the population of West Irian held firm conviction in favour of independence. Nevertheless, the answer given by the consultative assemblies to the questions put to them was a unanimous consensus in favour of remaining with Indonesia” ( paragraph 250, hal. 70).

Ortiz Sanz juga melaporkan sikap orang-orang Indonesia yang menolak nasihat-nasihatnya kepada orang-orang Indonesia untuk melaksanakan Perjanjian New York Pasal XVI (16). Fernando menyatakan kecewa karena pendekatannya tidak diberikan jawaban yang menyenangkan.

“… Pada beberapa kesempatan, saya mendekati pemerintah Indonesia yang berkuasa pada saat itu untuk tujuan melaksanakan ketentuan-ketentuan pasal XVI (16), tetapi gagal mendapat jawaban yang menyenangkan. Pada tanggal 7 Januari 1965, sebagaimana diketahui, Indonesia menarik diri dari keanggotaan PBB, dan oleh karena itu tidak memungkinkan untuk mengutus ahli PBB ke West New Guinea (Irian Barat)” (paragraph 7, hal. 3).

Kutipan aslinya:
“… on several occasion, I approached the Government which was in power in Indonesia at the time for purpose of implementing the provisions of article XVI, but failed to obtain a favourable reply. On 7 January 1965, as is well known, Indonesia withdrew its co-operation with the United Nations and it therefore became impossible to send the United Nations experts West New Guinea (West Irian)” (paragraph 7, p. 3).

Mr. Fenando menggambarkan situasi yang sangat berbahaya di Papua karena pemerintah Indonesia menarik diri dari keanggotaan PBB dan karena itu tidak memungkinkan PBB mengutus tim PBB ke Papua untuk mengatur dan mengawasi pelaksanaan penentuan nasib sendiri di Papua tahun 1969. Fernando melihat bahwa pada saat tim PBB tidak berada di Papua, pemerintah Indonesia secara bebas mengejar, menangkap, menyiksa, membunuh dan menghilangkan orang-orang Papua.

“Pelaksanaan bagian kedua Perjanjian New York sangat berbahaya selama ketidakpastian waktu tidak hanya dengan penarikan diri sementara dari PBB tetapi juga dengan ketidakhadiran sebagaimana telah disebutkan dalam paragraph 14 di atas, ahli PBB yang harus berada di Papua sesuai dengan Pasal XVI (16 ) Perjanjian New York” ( paragraph 23, hal. 12).

Kutipan aslinya:
“The implementation of the second part of the Agreement was jeopardised during the certain period of time not only by the temporary withdrawal of Indonesia from the United Nations but also by the absence, as already mentioned in paragraph 14 above, of the United Nations experts who have to have remained in the territory in accordance with article XVI the Agreement” (paragraph 23, p. 12).

Ortiz Sanz sangat menyesal atas sikap dan tindakan pemerintah Indonesia, karena keinginan dan kesediaannya untuk datang kepada Papua secepat-cepatnya sengaja ditunda secara resmi oleh pemerintah Indonesia. 

“Saya memegang pekerjaan saya di Markas PBB di New York ditempatkannya kantor sekretariat dan personil. Walaupun keinginan dan kesediaan saya untuk berangkat ke Papua secepatnya sesudah jabatan saya, keberangkatan saya ditunda sampai 7 Agustus 1978 atas permintaan resmi dari pemerintah Indonesia” (paragraph 27, hal. 13).

Kutipan aslinya:
“I commenced my work at United Nations Headquarters in New York, were the Secretariat placed offices and personel at my disposal. Despite my willingness and readiness to travel to territory immediately after my appointment, my departure was postponed until 7 August 1968 at the official request of the Indonesian Government” ( paragraph 27, p. 13).

Sebagaimana dikutip di bawah ini, Ortiz Sanz menyatakan reaksi yang tidak resmi dari pemerintah Indonesia tentang usulannya untuk metode pelaksanaan penentuan pendapat di Papua Barat.

“Saya menerima reaksi tidak resmi atas nasihat saya berkaitan dengan pertanyaan-pertanyaan yang diajukan untuk dewan-dewan perwakilan dan metode yang memungkinkan untuk pelaksanaan pemilihan bebas sampai suatu pertemuan diadakan menteri luar negeri tanggal 10 Februari 1969, ketika pemerintah Indonesia menginformasikan kepada saya bahwa proposal metode diajukan untuk dewan-dewan perwakilan dalam konsultasi-konsultasi untuk diadakan selama bulan Maret 1969” (paragraph 83, hal. 29).

Kutipan aslinya:
“I received no official reactions to my suggestions concerning the questions to submitted to the representative councils and possible method for the act of free choice until a meeting held at the Ministry of Foreign Affairs on 10 February 1968, when the Government informed me of the method it proposed to submit to the representative councils in consultations to be held during the month of March 1969” (paragraph 83, p.29).

Fernando juga mengatakan sikap pemerintah Indonesia yang menipu perwakilan PBB tentang metode pelaksanaan penentuan pendapat rakyat Papua. Ortiz Sanz mengatakan, pemerintah Indonesia pikirannya tidak tetap tentang metode PEPERA.

“Ini berarti bahwa pemerintah Indonesia masih bermaksud melengkapi metode musyawarah untuk keputusan melalui perwakilan rakyat tetapi berlawanan dengan ide yang disampaikan pada 1 Oktober (lihat paragraph 8), itu direncanakan untuk melaksanakan pemilihan bebas tidak melalui satu badan 200 perwakilan, tetapi sebagai akibatnya melalui delapan wakil (perawakilan) terdiri dari 1.025 perwakilan” (paragraph 85, hal.30).

Kupitan aslinya:
“This meant that the Government still intended to apply the consultation (musyawarah) method of decision through representative of the people but, in contradiction to the ideas expressed on 1 October (see paragraph 81), it planned to carry out the act of free choice not through no body of 200 representatives but consecutively through eight consultative assemblies, comprising some 1.025 representatives” (paragraph 85, p. 30).
Perwakilan PBB ini juga, melaporkan bahwa dia menerima keinginan dan pandangan orang Papua disampaikan dengan berbagai bentuk kepada Ortiz Sanz sebagai perwakilan PBB. “Pandangan dan keinginan rakyat dinyatakan melalui berbagai saluran. Pernyataan-pernyataan dan komunikasi lain disampaikan kepada saya secara tertulis atau lisan, demostarasi-demostrasi damai, dan beberapa terwujud pada ketidakpuasan rakyat, termasuk peristiwa-peristiwa sepanjang perbatasan antara Irian Barat dan wilayah Papua dan New Guinea yang dikuasai oleh Australia” (Paragraph 138, hal. 45).

Kutipan aslinya:
“The views and wishes of the people were gragually expressed through various channels: petitions and other communications submitted to me in writing or orally, peaceful demonstrations, and in some cases manifestation of public unrest, including incidents along the border between West Irian and Territory of Papua and New Guinea administrated by Australia” (paragraph 138, p. 45).

Dr. Fernando Ortiz Sanz melaporkan kepada Sidang Umum PBB bahwa selama dia berada di Papua telah menerima 179 pernyataan dari orang Papua. Simaklah kutipan di bawah ini: “Selama waktu misi saya berada di Papua, saya menerima sejumlah 179 pernyataan dari orang Irian Barat, politisi, sipil, dan kelompok mahasiswa, bahkan dari orang Irian Barat yang berada di luar negeri” (Paragrap 140, 46).

Kutipan aslinya:
“During the time my mission was in territory, I received a total of 179 petitions from West Irianese persons and political, civil, and student groups, as well as from Irianes residing abroad” (paragraph 140, p. 46).

Berkaitan dengan pernyataan-pernyataan orang Papua ini, “dalam arsif PBB di New York, secara rinci 156 dari 179 pernyataan yang masih bertahan terus, sesuai dengan semua yang diterima sampai 30 April 1969. Dari pernyataan-pernyaan ini, 95 pernyataan anti-Indonesia, 59 pernyataan pro-Indonesia, dan 2 pernyataan adalah neutral” (Lihat Dok PBB di New York: Six lists of summaries of political communications from unidentified Papuans to Ortiz Sanz, August 1968 to April 1969 UN: Series 100, Box 1, File 5).
Ortiz Sanz dalam laporannya dengan tegas mengatakan bahwa mayoritas orang Papua berkeinginan untuk mendukung pikiran mendirikan negara Papua Merdeka. Rakyat Papua kritik orang Indonesia dan menuntut supaya penentuan pendapat dilaksanakan dengan praktek internasional, yaitu satu orang satu suara (one man, one vote).

“Mayoritas menunjukkan berkeinginan untuk berpisah dengan Indonesia dan mendukung pikiran mendirikan negara Papua Merdeka. Rakyat Papua sering menyatakan kritik tentang administrasi Indonesia, mengadu kurangnya jaminan atas hak-hak dasar dan kemerdekaan, termasuk kebebasan untuk mengatur partai politik oposisi, permintaan pembebasan tahanan politik dan partisipasi dalam pelaksanaan pemilihan bebas seluruh orang Irian Barat, termasuk yang tinggal di luar negeri, pengaduan resolusi-resolusi dan pernyataan-pernyataan keinginan Indonesia sebagai kegagalan dan ditanda tangani oleh rakyat di bawa tekanan dari pemerintah resmi Indonesia; meminta untuk persyaratan sistem “satu orang satu suara= one man one vote” dalam pelaksanaan pemilihan bebas dan dipilih oleh dewan perwakilan rakyat, dan dinyatakan pandangan bahwa kelompok oposisi (lawan) hendaknya diberikan perwakilan dalam dewan-dewan” ( paragrap 143, hal. 47).

Kutipan aslinya:
“… The majority indicated the desire to sever ties with Indonesia and support the idea of the establishment of a Free Papua State. The petitioners often expressed criticism of the Indonesian administration; complained against acts of repression by the Indonesian armed forces; denounced the lacf of guarantees for basic rights and freedoms, including the freedom to orginise opposition political parties; requested the release of political prisoners and participation in the act of free choice of all Irianese, including those residing abroad; denounced resolutions and statements in favour of Indonesia as false and signed by people under pressure from Indonesian officials; asked for the application of the “one man, one vote” system in the act of free choice and in the election by the people of the representatives to the councils, and expressed the view that opposition groups should be given representation in the councils” (paragraph 143, p. 47).

Fernando melaporkan pula dalam laporannya bahwa orang-orang Papua berkeinginan melaksanakan penentuan pendapat rakyat dengan bebas tanpa tekanan militer Indonesia. Simaklah kutipan di bawah ini.

“Pemimpin-pemimpin penentang meminta penarikan pasukan-pasukan Indonesia dari Paniai dengan menjelaskan bahwa rakyat berkeinginan untuk melaksanakan hak pemilihan bebas tanpa tekanan. Sebuah pesawat pemerintah membawa dukungan 16 tentara, dan pada tanggal 30 April tembakan dimulai antara pasukan-pasukan Indonesia dan penentang dibantu oleh pembelot dari anggota tentara dan polisi” (paragrap 160, hal. 51).

Kutipan aslinya:
“The leaders of the insurgents requested the withdrawal of Indonesian troops from Paniai with the explanation that the people wanted to exercise the right of free choice without pressure. A government plane brought reinforcements of sixteen soldiers, and on 30 April shooting started between the Indonesian troops and the insurgents aided by the armed police deserters” (paragraph 160, p. 51).

Fernando melaporkan pula bahwa pelarian orang-orang Papua ke Papua New Guinea adalah karena ketidakpuasan terhadap pelaksanaan penentuan pendapat yang tidak demokratis, tidak jujur dan penuh intimidasi dan teror oleh kekuatan militer Indonesia.“Namun demikian, keadaan yang sulit daerah lintas batas selama misi saya di Irian Barat menunjukkan keputusan politik pasti tidak memuaskan bagian dari beberapa orang penduduk asli” (paragrap 172, hal. 54).

Kutipan aslinya:
“Nevertheless, the recurrence of border crossing during my mission in West Irian seems to show a certain degree of political dissatisfaction on the part of some of the inhabitants” (paragraph 172, p. 54).

Perwakilan PBB, Mr. Fernando mengetahui betul bahwa hasil-hasil PEPERA akan dicapai tidak sesuai dengan keinginan mayoritas orang Papua untuk merdeka. Tetapi, dia terus melaksanakan misinya untuk mengawasi pelaksanaan PEPERA 1969 yang tidak demokratis dan tidak jujur itu. 

“Walupun secara jujur hasil negatif dicapai pada saat itu, saya melanjutkan usaha saya supaya Pasal XXII (22) Perjanjian New York patut dilaksanakan pada pertemuan menteri luar negeri pada 24 Mei, saya berkata bahwa masalah pelaksanaan penuh Pasal XXII (22) Perjanjian New York, berhubungan dan hak-hak kebebasan dibicarakan pada saat itu, tidak ada usaha nyata untuk diterima. Saya menyarankan bahwa pemerintah Indonesia hendaknya mengijinkan lawan politik berkesempatan untuk menyatakan pandangan mereka, sejak itu waktu yang tepat untuk diterima” (paragrap 180, hal. 56).

Kutipan aslinya:
“Notwithstanding the fairly negative result achived up to that time, I continued my effort to have article XXII properly implemented. At a meeting at the Ministry of Foreign Affairs on 24 May, I said that the problem of the full implementation of article XXII concerning rights and freedoms had to be dealt with because, up to that time, no concrete measures had been adopted.I suggested that the Indonesian government should allow the opposition the opportunity to express its views, since that was the moment to adopt courageous and generous measures” (paragraph 180, p. 56). 

B. HASIL PEPERA 1969 DITOLAK OLEH BEBERAPA NEGARA ANGGOTA PBB

Secara jujur perlu disampaikan kepada para pembaca bahwa pelaksanaan penentuan pendapat rakyat di Papua 14 Juli s/d 2 Agustus 1969 di Papua Barat sangat tidak demokratis, tidak jujur dan penuh intimidasi dan tekanan-tekanan kekuatan militer Indonesia. Salah satu bukti, Surat Telegram Resmi Kol. Inf. Soepomo, Komando Daerah Militer XVII Tjenderawasih Nomor: TR-20/PSAD/196, tertanggal 20-2-1967, berdasarkan Radio Gram MEN/PANGAD No. :TR-228/1967 TBT tertanggal 7-2-1967, perihal: Penghadapi Referendum di IRBA tahun 1969 yang menyatakan:

“Mempergiatkan segala aktivitas di masing-masing bidang dengan mempergunakan semua kekuatan material dan personil yang organic maupun yang B/P-kan baik dari Angkatakan Darat maupun dari lain angkatan. Berpegang teguh pada pedoman. Referendum di IRBA tahun 1969 Uharus dimenangkan, harus dimenangkan.U Bahan-bahan strategis vital yang ada harus diamankan. Memperkecil kekalahan pasukan kita dengan mengurangi pos-pos yang statis. Surat ini berlaku sebagai perintah OPS untuk dilaksanakan. Masing-masing koordinasi sebaik-baiknya. Pandam 17/PANG OPSADAR”.

Apa yang dikutip ini hanya salah satu bukti tekanan-tekanan militer Indonesia dalam menghadapi rakyat di Papua Barat. Karena itu, 15 negara anggota PBB menilai bahwa pelaksanaan penentuan pendapat di Papua tidak demokratis dan melanggar hak-hak asasi rakyat Papua. Kita patut memberikan anjungan jempol kepada 15 negara anggota PBB tersebut. Perdebatan sengit pun tidak dapat dihindari dalam Sidang Umum PBB 1969 di Markas Besar PBB, New York. Perlawanan itu datang dari pemerintah Ghana dan Gabon. Simaklah kutipan tentang perlawanan sengit Mr. Akwei (pemerintah Ghana) dan Mr. Davin (pemerintah Gabon) sebagai berikut:

1. Mr. Akwei ( Pemerintah Ghana)
Mr. Akwei menyatakan kritiknya dalam hal metode pelaksanaan penentuan pendapat rakyat Papua, bahwa:

“… Mr. Ortiz Sanz membuat dua proposal untuk bahan pertimbangan pemerintah Indonesia: pertama, bahwa pelaksanaan pemilihan bebas didasarkan pada pemilihan langsung di daerah kota pesisir pantai dimana daerah sudah maju dalam pendidikan dan berpengalaman rakyat Irian Barat hendak berpartisipasi untuk menyatakan kehendak mereka dengan bebas, dan kedua, bahwa daerah pedalaman dimana tingkat pendidikan, komunikasi dan pendidikan yang sulit, dipakai satu sistem “musyawarah bersama” untuk prosedur pelaksanaan satu orang satu suara. Nasihat dari perwakilan Sekretaris Umum dalam hal ini ditolak oleh pemerintah Indonesia” ( Lihat : Laporan resmi PBB: Pertemuan Paripurna 1812PthP: Sidang Umum PBB, agenda pokok 98, 19 Nopember 1969).

Kutipan aslinya:
“Mr. Ortiz Sanz made two proposals for the consideration of the Indonesian Government: first, that act of free choice should be based on direct voting in the cities in coastal areas where the general area of development, education and experience of the people of West Irian would quality them to express their options freely, and second, that in the hinderland, where the level of development, communication and education would be difficult, a system “of collective consultation” might be used to complement the one man, one vote, procedure. The advice of the Secretary-General’s Representative on this issu was rejected by the Indonesia Government” (see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 98, 19 November 1969).

Mr. Akwei juga memberi kritik dengan keras bahwa: 
“Seluruh laporan perwakilan Sekretaris Umum PBB memberi kesan bahwa Ortiz Sanz tidak puas dengan metode musyawarah, yang diputuskan oleh pemerintah Indonesia sebagai prosedur untuk dipakai penentuan pemilihan bebas, … ( lihat: Laporan resmi PBB: Pertemuan Paripurna 1812Pth PSidang Umum PBB, agenda pokok 98, 19 Nopember 1969, paragraf 18, halaman 2).

Kutipan aslinya:
“Throughout the report of the Secretary-General’s Representative the impression is clear that Mr. Ortiz Sanz was not satisfied with the method of musyawarah, which has been decided upon by the Indonesian Government as the procedure to be used to determine the act of free choice, …( see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 98, 19 November 1969, paragraph 18, p. 2).

Sang Diplomat Ghana ini juga memberikan kritik atas tidak dilaksanakannya praktek internasional dalam penentuan nasib sendiri orang-orang Papua Barat. Kritiknya sebagai berikut: 

“ … PBB mengakui pelaksanaan pemilihan bebas adalah benar-benar suatu pelaksanaan penentuan nasib sendiri oleh rakyat Irian Barat atau kata-kata Perjanjian New York” sesuai dengan praktek internasional”. Di sini masalah lagi adalah laporan bahwa metode yang dipakai penentuan kehendak rakyat tidak sesuai dengan praktek internasional” pelaksanaan pemilihan bebas diadakan di Irian Barat sesuai dengan praktek Indonesia” (A/7723 dan Corr. 1, annex I, paragraph 235, tetapi tidak sesuai dengan praktek internasional” ( lihat: Laporan resmi PBB: Pertemuan Paripurna 1812Pth PSidang Umum PBB, agenda pokok 98, 19 Nopember 1969, paragraf 20, halaman 3).

Kutipan aslinya:
“… the United Nations to recognise the act of free choice as having been truly and act of self-determination by the people of West Irian or, in the words of the Agreement “ in accordance with international practice”. Here again it is matter of record that the methode adopted to determine the peoples will was not in accord with international practice. Hence the painful but clear verdict of Ambassador Ortiz Sanz that” an act of free choice has taken place in West Irian in accordance with Indonesia practice” (A/7723 and Corr.1, Annex I, paragraph 253, but not in accordance with internasional practice” (see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 98, 19 November 1969, paragraph 20, p. 3).

Mr. Akwei juga mengutip laporan Ortiz Sanz tentang sikap Menteri Dalam Negeri Indonesia yang tidak terpuji yang ditunjukkan dalam pelaksanaan pemilihan bebas di Papua Barat. 

“Lebih lanjut, yang dilaporkan oleh perwakilan Sekretaris Umum bahwa bukti-bukti peristiwa keputusan pelaksanaan pemilihan bebas adalah fenomena asing dimana Menteri Dalam Negeri naik di mimbar dan benar-benar kampanye. Saya mengutip dari laporan: “Dia, Menteri Dalam Negeri Indonesia” dia meminta anggota-anggota dewan musyawarah untuk menentukan masa depan mereka dengan mengajak bahwa mereka satu ideology, Pancasila, satu bendera, satu pemerintah. Satu negara dari Sabang sampai Merauke. Dia menambahkan, pemerintah Indonesia, berkeinginan dan mampu melindungi untuk kesejahteraan rakyat Irian Barat; oleh karena itu, tidak ada pilihan lain, tetapi tinggal dengan Republik Indonesia. Dia menyatakan atas sidang untuk membuat Merauke suatu awal kemenangan (A//7723 and Corr. 1, Annex I, paragraph 195)” ( lihat: Laporan resmi PBB: Pertemuan Paripurna 1812Pth PSidang Umum PBB, agenda pokok 98, 19 Nopember 1969, paragraf 28, halaman 4).

Kutipan aslinya:
“ Futher, it is reported by the representative of the Secretary-General that at the actual event of deciding the act of free choice the strange phenomenon wa regularly gone through whereby the Minister of Home Affairs took the floor and virtually campaigned, as it were. I quote from the report:“He”- the Minister of Home Affairs of Indonesia- “asked the members of the assembly to determine their future with courage and full responsibility bearing in mind that they had one ideology, Pancha Shila, one flag, one Government, and one country extending from Sabang to Merauke. It was the Indonesian Government, he added, which was willing and able to care for the welfare of the people of West Irian; therefore, there was no alternative but to remain within the Republic of Indonesia. He called upon the assembly to make Merauke the beginning of victory.” (A/7723 and Corr.1, annex I, paragraph 195.), ( see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 98, 19 November 1969, paragraph 28, p.4)

2.       Mr. Davin ( Pemerintah Gabon)
Delegasi pemerintah Gabon dalam kritiknya dengan tegas mengatakan ketidakjujuran dan penipuan pemerintah Indonesia terhadap orang Papua dalam melakasnakan PEPERA di Papua Barat. Simaklah kutipan-kutipan di bawah ini. 

“Setelah mempelajari laporan ini, utusan pemerintah Gabon menemukan kebinggugan yang luar biasa, itu sangat sulit bagi kami menyatakan pendapat tentang metode dan prosedur yang dipakai untuk musyawarah rakyat Irian Barat. Kami dibinggungkan luar biasa dengan keberatan-keberatan yang dirumuskan oleh Mr. Ortiz Sanz dalam kata-kata terakhir pada penutupan laporannya” ( lihat: Laporan resmi PBB: Pertemuan Paripurna1812Pth PSidang Umum PBB, agenda pokok 106, 20 Nopember 1969, paragraf 11, halaman 2).

Kutipan aslinya:
“After studying this report, the Gabonese delegation finds itself extremely perplexed. It is very hard to us to pass judgement on the methods and procedures that were used to consult the people of West Irian. We are greatly disturbed by the reservations formulated by Mr. Ortiz Sanz in the final remarks at the close of his report” (see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 108, 20 November 1969, paragraph 11, p.2).

“Berkenaan dengan metode-metode dan prosedur-prosedur ini, jika utusan saya berpikir perlunya untuk menyampaikan pertanyaan mendasar, itu dengan pasti menarik perhatian peserta sidang untuk memastikan aspek-aspek yang ada, untuk menyatakan setidak-tidaknya luar biasa. Kami harus menyatakan kekejutan kami dan permintaan penjelasan tentang sejumlah bukti-bukti yang disampaikan dalam laporan perwakilan Sekretaris Umum. Contoh; kami dapat betanya mengapa sangat banyak jumlah mayoritas wakil-wakil diangkat oleh pemerintah dan tidak dipilih oleh rakyat; mengapa pengamat PBB dapat hadir dalam pemilihan hanya 20 persen wakil, beberapa dari mereka hanya sebentar saja; Mengapa pertemuan konsultasi dikepalai oleh Gubernur; dengan kata lain, oleh perwakilan pemerintah; mengapa hanya organisasi pemerintah dan bukan gerakan oposisi dapat hadir sebagai calon” ( lihat: Laporan resmi PBB: Pertemuan Paripurna 1812Pth PSidang Umum PBB, agenda pokok 106, 20 Nopember 1969, paragraf 12, halaman 2).

Kutipan aslinya:
“As regards these methods and procedures, if my delegation had thought it necessary to speak on the substance of the question, it would certainly have drawn the Assembly’s attention to certain aspect which are, to say the least, unusual. We might have expressed our surprise and requested an explanation concerning a number of fact brought out in the report of the Representative of the Secretary-General. For example, we might asked why the vast majority of the deputies were appointed by the government and not elected by the people; why the United Nations observers were able to be present at the election of only 20 per cent of the deputies, some of whom, incidentally, were elected automatically because they belonged to official representative bodies; why the consultative assemblies were presided over by the Governor of the district, in others, by the representative of governmental authority; why only Government authorised organisations, and not opposition movements, were able to present candidates(see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 108, 20 November 1969, paragraph 12, p.2).

“Kami dapat bertanya mengapa prinsip “one man, one vote” direkomendasikan oleh perwakilan Sekretaris Umum tidak dilaksanakan; Mengapa tidak ada perwakilan rahasia, tetapi musyawarah terbuka yang dihadiri pemerintah dan militer; Mengapa para menteri dengan sengaja hadir dan mempengaruhi wakil-wakil di depan umum dengan menyampaikan mereka bahwa “hanya hak menjawab atas pertanyaan untuk mengumumkan bahwa mereka berkeinginan tinggal bersatu dengan Indonesia”; Mengapa hak-hak pengakuan dalam Pasal XXII (22) Perjanjian New York, berhubungan dengan kebebasan menyatakan pendapat; perserikatan dan perkumpulan; tidak dinikmati oleh seluruh penduduk asli Papua” ( lihat: Laporan resmi PBB: Pertemuan Paripurna 1812Pth PSidang Umum PBB, agenda pokok 106, 20 Nopember 1969, paragraf 14, halaman 2).

Kutipan aslinya:
“We might have asked why the principle of “one man, one vote”, recommended by the Representative of the Secretary-General, was not adopted; why there was not a secret ballot, but a public consultation in the presence of the government authorities and the army; why rights recognised in article XXII of the Agreement, concerning freedom of opinion statement, association and assembly, were not enjoyed by all citizens” (see: United Nations Official Records: 1812PthP Plenary Meeting of the UN General Assembly, agenda item 108, 20 November 1969, paragraph 14, p.2).
“…. Saya sangat menyesal, saya tidak menemukan jawaban yang memuaskan dalam laporan. Bahwa bukti-bukti menambah keprihatinan kita, jika memungkinkan, dengan diikuti keberatan dibuat oleh Perwakilan Sekretaris Umum:

“Saya dengan menyesal harus menyatakan keberatan-keberatan saya tentang pelaksanaan Pasal XXII (22) Perjanjian New York, yang berhubungan dengan hak-hak termasuk hak-hak kebebasan berbicara, kebebasan bergerak, kebebasan berkumpul, penduduk asli” (Dokumen PBB, Annex I, A/7723, paragraph 251, hal. 70). ” ( lihat: Laporan resmi PBB: Pertemuan Paripurna 1812Pth PSidang Umum PBB, agenda pokok 106, 20 Nopember 1969, paragraf 14, halaman 2).

Kutipan aslinya:
“I regret to have to express my reservation regarding the implementation of article XXII of the New York Agreement, relating to “the rights, including the rights of free speech, freedom of movement and assembly, of the inhabitants of the area”. In spite of my constant efforts, this important provision was not fully implemented and the Administration exercised at all times a tight political control over the population” (UN doc. A/7723, annex I, paragraph 251, p.70)

Dalam tulisan ini juga, penting ditulis apa yang disampaikan oleh Dr. Hans Meijer, Sejarahwan Belanda dalam penelitiannya yang berhubungan dengan hasil PEPERA 1969 di Papua Barat. Hans menyatakan bahwa:

“Sebagian besar hal yang menarik adalah tentang dokumen-dokumen yang benar-benar tertulis dalam arsif. Sebab Menteri Luar Negeri Belanda, Lunz, dia menyatakan secara jelas dalam arsip surat bahwa dia percaya bahwa PEPERA 1969 tidak jujur sebab jikalau jujur orang-orang Papua bersuara melawan Indonesia …, sungguh-sungguh itu tidak demokratis dan itu suatu lelucon. Lunz juga, mengadakan pertemuan sangat rahasia dengan Menteri Luar Negeri Indonesia, Adam Malik, bahwa Belanda meninggalkan Papua ketika PEPERA dilaksanakan. Bahkan Belanda telah mengetahui bahwa PEPERA tidak demokratis, mereka tidak berbuat apa-apa tentang itu. Mr. Saltimar yang adalah Duta Besar Belanda di Jakarta, pada waktu pelaksanaan PEPERA, dia menulis surat kepada Mr. Schiff sebagai Sekretaris Umum Luar Negeri, bahwa tentu saja dia melihat banyak hal yang salah tetapi itu bukan tanggungjawabnya untuk melaporkan tentang itu dalam dokumen-dokumen resmi”.

Dr. Hans menambahkan bahwa
“…. Khusunya sebagaimana saya mempunyai teman dari British namanya ialah John Saltford dan dia meneliti peranan PBB dalam penentuan pendapat rakyat (PEPERA) dan dengan penelitian saya dan penelitiannya saya berpikir orang-orang Papua mempunyai masalah yang sangat kuat untuk menunjukkan kepada dunia bahwa PEPERA adalah suatu penghinaan dan itu sesungguhnya tidak jujur dan bahwa itu perlu ditinjau kembali”.

Meijer mengatakan pula
“Dan sekarang itu masalah untuk Indonesia bahwa ketika orang-orang Papua menerima semua dokumen-dokumen saya dan mereka menghadap Presiden Wahid, dan Wahid akan datang kepada pemerintah Belanda dan berkata: “Baik, saya sangat tidak gembira dengan apa yang terjadi di Holland tentang diskusi mengenai apa yang kita lakukan dengan pelaksanaan penentuan pendapat rakyat. Demikian pemerintah Belanda sangat tidak sungguh-sungguh mengumumkan semua penelitian saya. Mereka bahkan tidak bereaksi. Mereka sendiri mempunyai penelitian resmi tetapi hasil penelitian itu memakan waktu bertahun-tahun. Dan mengapa? Sebab mereka tidak gembira tentang hasil, sebab itu akan sangat memusingkan kedua negara” (Lihat: Documents show Dutch support for West Papua take-over, ABC Radio National Asia/Pasific Program, first broadcasting, 17 April 2001).

C. RESOLUSI PBB TENTANG HASIL PEPERA 1969

Perjanjian antara Republik Indonesia dan Kerajaan Belanda tentang New Guinea Barat (Irian Barat). Draf Resolusi PBB No. A./L.574 dari Belgium, Indonesia, Malaysia dan Thailand:
Sidang Umum: 
Mengingat resolusi 1752 (XVII) 21 September 1962 menerima perjanjian antara Republik Indonesia dan Belanda berhubungan New Gunea Barat (Irian Barat), peran atas Sekretaris -General dalam perjanjian dengan menggunakan dan untuk melaksanakan tugas-tugas yang dipercayakan kepadanya, Mengingat juga keputusan 6 Nopember 1963 menerima laporan Sekretaris-General penyelesaian UNTEA dI irian Barat, Mengingat lebih lanjut, bahwa persiapan-persiapan untuk pelaksanaan pemilihan bebas adalah tanggung jawab Indonesia untuk menasihati, membantu dan partisipasi dari perwakilan khusus Sekretaris-General, sebagai mana ditentukan dalam Perjanjian, Menerima laporan hasil-hasil pelaksanaan pemilihan bebas yang disiapkan oleh Sekretaris-General sesuai dengan pasal XXI, pragrap 1 menyetujui Perjanjian dan hasil-hasilnya, Mengingat, sesui dengan pasal Perjanjian XXI paragrap 2, dua negara mengakui hasil-hasil ini.

Menerima bahwa Pemerintah Indonesia, dalam melaksanakan rencana pembangunan nasional, memberikan perhatian khusus untuk pengambangan Irian Barat, mengingat keadaan penduduk, dan bahwa Pemerintah Belanda, bekerjasama dengan Pemerintah Indonesia, akan melanjutkan untuk memberikan bantuan keuangan untuk tujuan ini, khususnya melalui Bank pembangunan Asia dan lembaga-lembaga PBB.

1. Menerima Laporan Sekretaris General menyatakan dengan penghargaan bahwa penyelesaian oleh   Sekretaris General dan perwakilannya dari tugas-tugas yang dipercayakan kepada mereka dibawah perjanjian 1962 antara Indonesia dan Belanda;

2. menghargai beberapa bantuan yang disediakan melalui Bank Pembangunan Asia, melalui lembaga-lembaga PBB atau melalui orang-orang lain kepada Pemerintah Indonesia dalam usaha untuk meningkatkan ekonomi dan sosial Irian Barat; (lihat: United Nations General Assembly: A/L.574, 12 November 1969, seventy-fourth session, Agenda item 98).

Dari Ghana mengamandemen draf Resolusi yang disampaikan oleh Belgium, Indonesia, Luxemburg, Malaysia, Belanda dan Thailand: (A/L.574).

1. Menggantikan peranggap keempat pembukaan sebagai berikut:Menerima laporan pekerjaan terakhir Sekretrais-General perwakilannya di Indonesia sesuai Perjanjian.

2. Menggantikan paragrap kelima pembukaan sebagai berikut:Mengingat kepentingan dan kesejahteraan rakyat Irian Barat seperti dinyatakan dalam pembukaan Perjanjian.

3. Memasukan paragrap baru keenam pembukaan bacanya sebagai berikut:Lebih lanjut mengingat pasal XVIII Perjanjian dan sebaliknya, menyebutkan untuk pelaksanaan pemilihan bebas sesuai dengan praktek internasional,”

4. Memasukan paragrap baru ketujuh pembukaan bacanya sebagai berikut:“Menegaskan, melanjutkan perhatian PBB sesuai tujuan Perjanjian,”

5. Pada akhir paragrap pembukaan, menghilangkan kata-kata “Bank Pembangunan Asia dan”

6. Menggantikan paragrap 1 yang berlaku sebagai berikut:“1. Menerima laporan Sekretaris-General dan perwakilannya dalam usaha-usaha untuk memenuhi tanggungjawab mereka di bawah Perjanjian 1962 antara Indonesia dan Belanda,”

7. Memasukan paragrap 2 yang baru berlaku sebagai berikut:“2. Memutuskan bahwa Rakyat Irian Barat hendaknya diberikan kesempatan lebih lanjut, akhir tahun 1975 untuk melaksanakan pemilihan bebas sesuai dengan Perjanjian;”

8. Menempatkan kembali, paragrap 2 sebagai berikut:“3. Menghargai beberapa bantuan yang disediakan melalui lembaga-lembaga PBB untuk menambah usaha-usaha pemerintah Indonesia demi meningkatkan pembangunan ekonomi dan sosial di Irian barat” (Lihat: United Nations General Assembly: A/L.576, 19 November 1969, Twenty-fourth session, Agenda item, 98).

Dalam kaitan dengan pengungkapan rekayasa PEPERA 1969 ini, Dr. John Saltford dalam penelitiannya di Markas Besar PBB di New York, dengan Judul “ UNITED NATIONS INVOLVEMENT WITH THE ACT OF SELF-DETERMINATION IN WEST IRIAN ( INDONESIAN WEST NEW GUINEA) 1968 TO 1969” mengungkapkan dokumen-dokumen signifikan tentang pelaksanaan PEPERA 1969 yang tidak demokratis di Papua.