the Week of Proper 20 / Ordinary 25
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King James Version
Colossians 2:16
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Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day—
Therefore, no one is to judge you in food and drink, or in respect to a festival or a new moon or a Sabbath day—
Don't let anyone judge you for not following their religious rules or ceremonies.
For this reason let no man be your judge in any question of food or drink or feast days or new moons or Sabbaths:
Let none therefore judge you in meat or in drink, or in matter of feast, or new moon, or sabbaths,
Therefore, don't let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day.
Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,
Let none therefore judge you in meat, or drink, or in respect of a feast-day, or of the new-moon, or of sabbath-days: Which are shadow of things to come;
Therefore suffer no one to sit in judgement on you as to eating or drinking or with regard to a festival, a new moon or a sabbath.
Let no man therefore iudge you in meat, or in drinke, or in respect of an Holy day, or of the New moone, or of the Sabbath dayes:
Then do not let anyone judge you in eating, or in drinking, or in part of a feast, or of a new moon, or of sabbaths,
Let no man therfore trouble youre consciences aboute meate or drynke, or for a pece of an holy daye, as the holy daye of ye newe Mone, or of the Sabbath dayes,
Let no man therefore condemn you for meats or drinks, or in respect of feasts, or new moons, or sabbaths:
So don't put up with anyone pressuring you in details of diet, worship services, or holy days. All those things are mere shadows cast before what was to come; the substance is Christ.
Therefore let no one judge you in regard to food and drink or in regard to [the observance of] a festival or a new moon or a Sabbath day.
Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day:
Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath.
Let no ma therfore trouble youre conscieces aboute meate and drynke or for a pece of an holydaye as the holydaye of the newe mone or of the sabboth dayes
Let no man therefore judge you in meat and in drink, or in respect of a feast day or a new moon or a Sabbath day:
Let no man therefore judge you in food, or in drink, or in respect of a holy-day, or or the new-moon, or of the sabbaths:
Let no one, then, judge you in eating or in drinking, or in respect of a feast, or of a new moon, or of sabbaths,
So do not let anyone make rules for you about eating and drinking or about a religious feast, a New Moon Festival, or a Sabbath day.
Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days—
Therefore let no one judge you by what you eat or drink, or with regard to a festival, a New Moon, or a Sabbath.
Don't let anyone tell you what you must eat or drink. Don't let them say that you must celebrate the New Moon festival, the Sabbath, or any other festival.
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 or Shabbat.
Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.
Let no man therefore condemne you in meate and drinke, or in respect of an holy day, or of the newe moone, or of the Sabbath dayes,
Let no man therefore create a disturbance among you about eating and drinking, or about the division of the feast days, the beginning of the months and the day of the sabbath:
Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or Shabbat,
Therefore, let no one judge you in matters of food and drink or with respect to a festival, a new moon, or a Sabbath day.Romans 14:2-3,5, 10,13, 17; 1 Corinthians 8:8; Galatians 4:10;">[xr]
LET no man therefore judge you in meat and in drink, or in the distinctions of festivals, and of new moons, and of shabeths, [fn]
Let no one therefore disquiet you about food and drink, or about the distinctions of festivals, and new moons, and sabbaths;
So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths,
So don't let anyone condemn you for what you eat or drink, or for not celebrating certain holy days or new moon ceremonies or Sabbaths.
Do not let anyone tell you what you should or should not eat or drink. They have no right to say if it is right or wrong to eat certain foods or if you are to go to religious suppers. They have no right to say what you are to do at the time of the new moon or on the Day of Rest.
Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day:
Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths.
Let no one, therefore, be judging, you, - in eating and in drinking, or in respect of feast, or new moon, or sabbath, -
Let no man therefore judge you in meat or in drink or in respect of a festival day or of the new moon or of the sabbaths,
Therefore do not let anyone judge you with reference to eating or drinking or participation in a feast or a new moon or a Sabbath,
Let no man therfore iudge you in meate, or in drinke, or in part of an holyday, or of the newe moone, or of the Sabboth [dayes]:
So don't let anyone make rules for you about eating and drinking or about Jewish customs (festivals, New Moon celebrations, or Sabbath days).
Therefore, no one is to act as your judge in regard to food and drink, or in respect to a festival or a new moon, or a Sabbath day—
So let no one make rules about what you eat or drink or about holy days or the New Moon Festival or the Sabbath.
Therfor no man iuge you in mete, or in drink, or in part of feeste dai, or of neomenye,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
judge: Romans 14:3, Romans 14:10, Romans 14:13, 1 Corinthians 10:28-31, Galatians 2:12, Galatians 2:13, James 4:11
in meat: etc. or, for eating and drinking, Leviticus 11:2-47, Leviticus 17:10-15, Deuteronomy 14:3-21, Ezekiel 4:14, Matthew 15:11, Acts 11:3-18, Acts 15:20, Romans 14:2, Romans 14:6, Romans 14:14-17, Romans 14:20, Romans 14:21, 1 Corinthians 8:7-13, 1 Timothy 4:3-5, Hebrews 9:10, Hebrews 13:9
in respect: or, in part
of an: Leviticus 23:1-44, Numbers 28:1 - Numbers 29:40, Deuteronomy 16:1-17, Nehemiah 8:9, Nehemiah 10:31, Psalms 42:4, Romans 14:5, Romans 14:6
the new: Numbers 10:10, Numbers 28:11, Numbers 28:14, 1 Samuel 20:5, 1 Samuel 20:18, 2 Kings 4:23, 1 Chronicles 23:31, Nehemiah 10:33, Psalms 81:3, Isaiah 1:13, Ezekiel 45:17, Ezekiel 46:1-3, Amos 8:5, Galatians 4:10
or of the sabbath: Leviticus 16:31, Leviticus 23:3, Leviticus 23:24, Leviticus 23:32, Leviticus 23:39
Reciprocal: Genesis 9:3 - even Leviticus 11:8 - they are unclean Leviticus 11:24 - General 2 Chronicles 31:3 - for the new moons Isaiah 66:23 - that from Ezekiel 20:12 - I gave Matthew 5:17 - but Mark 2:27 - General Acts 15:1 - Except Romans 14:17 - is Galatians 5:1 - entangled Colossians 2:18 - beguile you Colossians 2:20 - subject
Cross-References
Thus the heavens and the earth were finished, and all the host of them.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord ? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
Gill's Notes on the Bible
Let no man therefore judge you,.... Since they were complete in Christ, had everything in him, were circumcised in him; and particularly since the handwriting of the law was blotted out, and torn to pieces through the nails of the cross of Christ, the apostle's conclusion is, that they should be judged by no man; they should not regard or submit to any man's judgment, as to the observance of the ceremonial law: Christ is the prophet who was to be raised up like unto Moses, and who only, and not Moses, is to be heard; saints are to call no man master upon earth but him; they are not to be the servants of men, nor should suffer any yoke of bondage to be imposed upon them; and should they be suffered and condemned by others, as if they were transgressors of the law, and their state bad, for not observing the rituals of the former dispensation, they should not regard such censures, for the judaizing Christians were very censorious, they were ready to look upon and condemn a man as an immoral man, as in a state of damnation, if he did not keep the law of Moses; but such rigid censures were to be disregarded, "let no man judge", or "condemn you"; and though they could not help or hinder the judgment and condemnation of men, yet they could despise them, and not be uneasy with them, but set light by them, as they ought to do. The Syriac version renders it, × ××××××, "let no man trouble you", or make you uneasy, by imposing ceremonies on you: the sense is, that the apostle would not have them submit to the yoke they would lay upon them, nor be terrified by their anathemas against them, for the non-observation of the things that follow:
in meat or in drink; or on account of not observing the laws and rules about meats and drinks, in the law of Moses; such as related to the difference between clean and unclean creatures, to abstinence in Nazarites from wine and strong drink, and which forbid drinking out of an uncovered vessel, and which was not clean; hence the washing of cups, c. religiously observed by the Pharisees. There was no distinction of meats and drinks before the law, but all sorts of herbs and animals, without limitation, were given to be food for men by the ceremonial law a difference was made between them, some were allowed, and others were forbidden; which law stood only in meats and drinks, and such like things, but is now abolished; for the kingdom of God, or the Gospel dispensation, does not lie in the observance of such outward things, but in internal ones, in righteousness and peace, and joy in the Holy Ghost; it is not any thing that goes into the man that defiles, nor is anything in its own nature common or unclean, but every creature of God is good, so be it, it be used in moderation and with thankfulness:
or in respect of an holyday; or feast, such as the feast of the passover, the feast of tabernacles, and the feast of Pentecost; which were three grand festivals, at which all the Jewish males were obliged to appear before the Lord; but were never binding upon the Gentiles, and were what the Christians under the Gospel dispensation had nothing to do with, and even believing Jews were freed from them, as having had their accomplishment in Christ; and therefore were not to be imposed upon them, or they condemned for the neglect of them. The phrase εν μεÏει, which we render "in respect", has greatly puzzled interpreters; some reading it "in part of a feast"; or holyday; as if the sense was, that no man should judge or condemn them, for not observing some part of a festival, since they were not obliged to observe any at all: others "in the partition", or "division of a feast"; that is, in the several distinct feasts, as they come in their turns: some c think the apostle respects the Misna, or oral law of the Jews, in which are several treatises concerning a good day, or an holyday, the beginning of the new year, and the sabbath, which treatises are divided into sections or chapters; and that it is one of these sections or chapters, containing rules about these things, that is here regarded; and then the sense is, let no man judge you or condemn you, for your non-observance of feast days, new moons, and sabbaths, by any part, chapter, or section, of ××× ×××, or by anything out of the treatise "concerning a feast day"; or by any part, chapter, or section, of
ר×ש ××©× ×, the treatise "concerning the beginning of the year"; or by any part, chapter, or section, of ש×ת, the treatise "concerning the sabbath"; and if these treatises are referred to, it proves the antiquity of the Misna. The Syriac version renders it, ×פ×××× ××¢×××, "in the divisions of the feast": frequent mention is made of פר×ס ×××, "the division", or "half of the feast", in the Jewish writings: thus for instance it is said d,
"three times in a year they clear the chamber (where the half-shekels were put), ×פר×ס, "in the half", or middle of the passover, in the middle of Pentecost, and in the middle of the feast.''
again e
"there are three times for tithing of beasts, in the middle of the passover, in the middle of Pentecost, and the middle of the feast;''
that is, of tabernacles: and this, the Jewish commentators say f, was fifteen days before each of these festivals: now whether it was to this, פר×ס, "middle", or "half space", before each and any of these feasts the apostle refers to, may be considered:
or of the new moon; which the Jews were obliged to observe, by attending religious worship, and offering sacrifices; see Numbers 28:11 2 Kings 4:23.
Or of the sabbath [days], or "sabbaths"; meaning the jubilee sabbath, which was one year in fifty; and the sabbath of the land, which was one year in seven; and the seventh day sabbath, and some copies read in the singular number, "or of the sabbath"; which were all peculiar to the Jews, were never binding on the Gentiles, and to which believers in Christ, be they who they will, are by no means obliged; nor ought they to observe them, the one any more than the other; and should they be imposed upon them, they ought to reject them; and should they be judged, censured, and condemned, for so doing, they ought not to mind it. It is the sense of the Jews themselves, that the Gentiles are not obliged to keep their sabbath; no, not the proselyte of the gate, or he that dwelt in any of their cities; for they say g, that
"it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common feast day; R. Akiba says, as for all Israelite on a feast day; R. Jose says, it is lawful for a proselyte of the gate to do work on the sabbath day for himself, as for an Israelite on a common or week day:''
and this last is the received sense of the nation; nay, they assert that a Gentile that keeps a sabbath is guilty of death h;
2 Kings 4:23- :. Yea, they say i, that
"if a Gentile sabbatizes, or keeps a sabbath, though on any of the days of the week, if he makes or appoints it as a sabbath for himself, he is guilty of the same.''
It is the general sense of that people, that the sabbath was peculiarly given to the children of Israel; and that the Gentiles, strangers, or others, were not punishable for the neglect and breach of it k; that it is a special and an additional precept, which, with some others, were given them at Marah, over and above the seven commands, which the sons of Noah were only obliged to regard l; and that the blessing and sanctifying of it were by the manna provided for that day; and that the passage in Genesis 2:3; refers not to the then present time, but ×¢× ×עת××, "to time to come", to the time of the manna m.
c Vid. Casaubon. Epist. ep. 24. d Misn. Shekalim, c. 3. sect. 1. e Misn. Becorot, c. 9. sect. 5. f Maimon. & Bartenora in ib. g T. Bab. Ceritot, fol. 9. 1. Piske Tosaphot Yebamot. art. 84. Maimon. Hilch. Sabbat, c. 20. sect. 14. h T. Bab. Sanhedrin, fol. 58. 2. i Maimon. Hilch. Melachim, c. 10. sect. 9. k T. Bab. Betza, fol. 16. 1. Seder Tephillot, fol. 76. 1. Ed. Amtst. l T. Bab. Sanhedrin, fol. 56. 2. Seder Olam Rabba, p. 17. & Zuta, p. 101. Ed. Meyer. m Jarchi & Baal Hatturim in Gen. ii. 3. Pirke Eliezer, c. 18.
Barnes' Notes on the Bible
Let no man, therefore, judge you - compare Romans 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence. The meaning is, âsince you have thus been delivered by Christ from the evils which surrounded you: since you have been freed from the observances of the law, let no one sit in judgment on you, or claim the right to decide for you in those matters. You are not responsible to man for your conduct, but to Christ; and no man has a right to impose that on you as a burden from which he has made you free.â
In meat - Margin, or eating and drinking. The meaning is, âin respect to the various articles of food and drink.â There is reference here, undoubtedly, to the distinctions which the Jews made on this subject, implying that an effort had been made by Jewish teachers to show them that the Mosaic laws were binding on all.
Or in respect of a holy day - Margin, part. The meaning is, âin the part, or the particular of a holy day; that is, in respect to itâ The word rendered âholy-dayâ - εÌοÏÏÎ·Ì heorteÌ - means properly a âfeastâ or âfestival;â and the allusion here is to the festivals of the Jews. The sense is, that no one had a right to impose their observance on Christians, or to condemn them if they did not keep them. They had been delivered from that obligation by the death of Christ; Colossians 2:14.
Or of the new moon - On the appearance of the new moon, among the Hebrews, in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meat offering, were required to be presented to God; Numbers 10:10; Numbers 28:11-14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival; Leviticus 23:24, Leviticus 23:25.
Or of the Sabbath days - Greek, âof the Sabbaths.â The word Sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly to the beginning and close of their great festivals. There is, doubtless, reference to those days in this place, since the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called. There is no evidence from this passage that he would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number - âthe Sabbath,â it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the Ten Commandments. No part of the moral law - no one of the ten commandments could be spoken of as âa shadow of good things to come.â These commandments are, from the nature of moral law, of perpetual and universal obligation.
Clarke's Notes on the Bible
Verse 16. Let no man - judge you in meat, or in drink — The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holydays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time. As it is a type of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no type ever ceases till the antitype be come. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian; his ÏαββαÏÏν, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.
