Colossians 2:16
Parallel Verses
New International Version
Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.

New Living Translation
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.

English Standard Version
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.

New American Standard Bible
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--

King James Bible
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:

Holman Christian Standard Bible
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.

International Standard Version
Therefore, let no one judge you in matters of food and drink or with respect to a festival, a New Moon, or Sabbath days.

NET Bible
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--

Aramaic Bible in Plain English
Let no man disturb you about food or about drink or in the distinctions of feasts and beginnings of months and Sabbaths,

GOD'S WORD® Translation
Therefore, let no one judge you because of what you eat or drink or about the observance of annual holy days, New Moon Festivals, or weekly worship days.

Jubilee Bible 2000
Let no one therefore judge you in food or in drink or in respect of a feast day or of the new moon or of the sabbath days,

King James 2000 Bible
Let no man therefore judge you in food, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath days:

American King James Version
Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days:

American Standard Version
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:

Douay-Rheims Bible
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,

Darby Bible Translation
Let none therefore judge you in meat or in drink, or in matter of feast, or new moon, or sabbaths,

English Revised Version
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:

Webster's Bible Translation
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:

Weymouth New Testament
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.

World English Bible
Let no one therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,

Young's Literal Translation
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,
Parallel Commentaries
Matthew Henry's Concise Commentary

2:8-17 There is a philosophy which rightly exercises our reasonable faculties; a study of the works of God, which leads us to the knowledge of God, and confirms our faith in him. But there is a philosophy which is vain and deceitful; and while it pleases men's fancies, hinders their faith: such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from following Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all things necessary for salvation. By this one word complete, is shown that we have in Christ whatever is required. In him, not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart, the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism, and by faith wrought in our hearts, prove that our sins are forgiven, and that we are fully delivered from the curse of the law. Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings.

Pulpit Commentary

Verses 16-23. - SECTION VI. THE CLAIMS OF THE FALSE TEACHER. Verse 16. - Do not let any one, therefore, be judging you in eating or in drinking (vers. 21-23; 1 Timothy 4:1-5; Romans 14:17; Hebrews 9:10; Hebrews 13:9; Mark 7:14-19). The new teachers dictated to the Colossians in these matters from the philosophical, ascetic point of view (see notes on "philosophy," "circumcision," vers. 8, 11), condemning their previous liberty. (For the adverse sense of "judge," comp. Romans 14:4, 10, 13.) The scruples of the "weak brethren" at Rome (Romans 14) were partly of an ascetic character, but are not ascribed to any philosophic views. In 1 Corinthians 8:8 and 10 the question stands on a different footing, being connected with that of the recognition of idolatry (comp. Acts 15:29). In Hebrews 9:10 it is purely a point of Jewish law. In one form or other it was sure to be raised wherever Jewish and Gentile Christians were in social intercourse. Ver. 17 shows that such restrictions are "not according to Christ" (ver. 8), belonging to the system which he has superseded. "Therefore" bases this warning upon the reasoning of the previous context. Tertullian ('Against Marcion,' 5:19) supplies the link connecting this verse with vers. 10, 15, 18, when he says, "The apostle blames those who alleged visions of angels as their authority for saying that men must abstain from meats." The abolishing of angel mediation (ver. 15) robs these restrictions of their supposed authority. The Essenes found in the Nazarite life and the rules for the ministering Jewish priest (Numbers 6:3; Leviticus 10:8-11; Ezekiel 44:21) their ideal of holiness. Philo also attached a high moral value to abstinence from flesh and wine, and regarded the Levitical distinctions of meats as profoundly symbolic. Or in respect of feast, or new moon, or sabbath (Romans 14:5, 6; Galatians 4:9, 10). The yearly feast, the monthly new moon, and the weekly sabbath (1 Chronicles 23:31; Isaiah 1:13, 14) cover the whole round of Jewish sacred seasons. These the Colossian Gentile Christians, disciples of St. Paul through Epaphras, had not hitherto observed (Galatians 4:9, 10). Philosophic Judaists insisted on these institutions, giving them a symbolical and ethical interpretation (see Philo, 'On the Number Seven;' also, 'On the Migration of Abraham,' § 16, where he warns his readers lest, "because the feast is a symbol of the joy of the soul and of thanksgiving towards God," they should imagine they could dispense with it, or "break through any established customs which divine men have instituted").

Gill's Exposition of the Entire 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 , 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 , the treatise "concerning the beginning of the year"; or by any part, chapter, or section, of the treatise "concerning the sabbath"; and if these treatises are referred to, it proves the antiquity of the Misna. The Syriac version renders it, , "in the divisions of the feast": frequent mention is made of , "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), "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, "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); see Gill on Mark 2:27. 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 , "to time to come", to the time of the manna (m),

(c) Vid. Casaubon. Epist. Ephesians 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.

Jamieson-Fausset-Brown Bible Commentary

16. therefore—because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.

meat … drink—Greek, "eating … drinking" (Ro 14:1-17). Pay no regard to any one who sits in judgment on you as to legal observances in respect to foods.

holyday—a feast yearly. Compare the three, 1Ch 23:31.

new moon—monthly.

the sabbath—Omit "THE," which is not in the Greek (compare Note, see on [2419]Ga 4:10). "Sabbaths" (not "the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged (Le 23:32, 37-39). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Le 23:38 expressly distinguished "the sabbath of the Lord" from the other sabbaths. A positive precept is right because it is commanded, and ceases to be obligatory when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would not be needed. Heb 4:9, "rests," Greek, "keeping of sabbath" (Isa 66:23). But we cannot, since even Adam, in innocence, needed one amidst his earthly employments; therefore the sabbath is still needed and is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (Ro 13:8-10).

Colossians 2:16 Additional Commentaries
Context
Alive in Christ
15When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. 16Therefore 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-- 17things which are a mere shadow of what is to come; but the substance belongs to Christ.…
Cross References
Leviticus 23:2
"Speak to the Israelites and say to them: 'These are my appointed festivals, the appointed festivals of the LORD, which you are to proclaim as sacred assemblies.

1 Chronicles 23:31
and whenever burnt offerings were presented to the LORD on the Sabbaths, at the New Moon feasts and at the appointed festivals. They were to serve before the LORD regularly in the proper number and in the way prescribed for them.

2 Chronicles 31:3
The king contributed from his own possessions for the morning and evening burnt offerings and for the burnt offerings on the Sabbaths, at the New Moons and at the appointed festivals as written in the Law of the LORD.

Nehemiah 10:33
for the bread set out on the table; for the regular grain offerings and burnt offerings; for the offerings on the Sabbaths, at the New Moon feasts and at the appointed festivals; for the holy offerings; for sin offerings to make atonement for Israel; and for all the duties of the house of our God.

Mark 2:27
Then he said to them, "The Sabbath was made for man, not man for the Sabbath.

Mark 7:19
For it doesn't go into their heart but into their stomach, and then out of the body." (In saying this, Jesus declared all foods clean.)

Romans 14:3
The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them.

Romans 14:5
One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind.

Romans 14:17
For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit,

Galatians 4:10
You are observing special days and months and seasons and years!

Colossians 2:20
Since you died with Christ to the elemental spiritual forces of this world, why, as though you still belonged to the world, do you submit to its rules:

1 Timothy 4:3
They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.

Hebrews 9:10
They are only a matter of food and drink and various ceremonial washings--external regulations applying until the time of the new order.

Hebrews 13:9
Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by eating ceremonial foods, which is of no benefit to those who do so.
Treasury of Scripture

Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days:

judge.

Romans 14:3,10,13 Let not him that eats despise him that eats not; and let not him …

1 Corinthians 10:28-31 But if any man say to you, This is offered in sacrifice to idols, …

Galatians 2:12,13 For before that certain came from James, he did eat with the Gentiles: …

James 4:11 Speak not evil one of another, brothers. He that speaks evil of his …

in meat, etc. or, for eating and drinking.

Leviticus 11:2-47 Speak to the children of Israel, saying, These are the beasts which …

Leviticus 17:10-15 And whatever man there be of the house of Israel, or of the strangers …

Deuteronomy 14:3 You shall not eat any abominable thing.

Ezekiel 4:14 Then said I, Ah Lord GOD! behold, my soul has not been polluted…

Matthew 15:11 Not that which goes into the mouth defiles a man; but that which …

Acts 11:3-18 Saying, You went in to men uncircumcised, and did eat with them…

Acts 15:20 But that we write to them, that they abstain from pollutions of idols, …

Romans 14:2,6,14-17,20,21 For one believes that he may eat all things: another, who is weak, eats herbs…

1 Corinthians 8:7-13 However, there is not in every man that knowledge…

1 Timothy 4:3-5 Forbidding to marry, and commanding to abstain from meats…

Hebrews 9:10 Which stood only in meats and drinks, and divers washings, and carnal …

Hebrews 13:9 Be not carried about with divers and strange doctrines. For it is …

in respect. or, in part. of an.

Leviticus 23:1-44 And the LORD spoke to Moses, saying…

Numbers 28:1-29:40 And the LORD spoke to Moses, saying…

Deuteronomy 16:1-17 Observe the month of Abib, and keep the passover to the LORD your God…

Nehemiah 8:9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, …

Nehemiah 10:31 And if the people of the land bring ware or any victuals on the sabbath …

Psalm 42:4 When I remember these things, I pour out my soul in me: for I had …

Romans 14:5,6 One man esteems one day above another: another esteems every day …

the new.

Numbers 10:10 Also in the day of your gladness, and in your solemn days, and in …

Numbers 28:11,14 And in the beginnings of your months you shall offer a burnt offering …

1 Samuel 20:5,18 And David said to Jonathan, Behold, to morrow is the new moon, and …

2 Kings 4:23 And he said, Why will you go to him to day? it is neither new moon, …

1 Chronicles 23:31 And to offer all burnt sacrifices to the LORD in the sabbaths, in …

Nehemiah 10:33 For the show bread, and for the continual meat offering, and for …

Psalm 81:3 Blow up the trumpet in the new moon, in the time appointed, on our …

Isaiah 1:13 Bring no more vain oblations; incense is an abomination to me; the …

Ezekiel 45:17 And it shall be the prince's part to give burnt offerings, and meat …

Ezekiel 46:1-3 Thus said the Lord GOD; The gate of the inner court that looks toward …

Amos 8:5 Saying, When will the new moon be gone, that we may sell corn? and …

Galatians 4:10 You observe days, and months, and times, and years.

or of the sabbath.

Leviticus 16:31 It shall be a sabbath of rest to you, and you shall afflict your …

Leviticus 23:3,24,32,39 Six days shall work be done: but the seventh day is the sabbath of …

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