SEV Biblia, Chapter 2:16
¶ Por tanto, nadie os juzgue en comida, o en bebida, o en parte de día de fiesta, o de nueva luna, o de sbados;
Clarke's Bible Commentary - Colossians 2:16
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 There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity.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shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time.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 sabbatwn, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.
John Gill's Bible Commentary
Ver. 16. Let no man therefore judge you , etc.] 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, wkdwdn , 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, etc. 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 en merei , 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 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 bwj wy , or by anything out of the treatise concerning a feast day; or by any part, chapter, or section, of hnh ar , the treatise concerning the beginning of the year; or by any part, chapter, or section, of tb , the treatise concerning the sabbath; and if these treatises are referred to, it proves the antiquity of the Misna. The Syriac version renders it, ada[d aglwpb , in the divisions of the feast: frequent mention is made of gjh swrp , the division, or half of the feast, in the Jewish writings: thus for instance it is said f28 , three times in a year they clear the chamber (where the halfshekels were put), swrpb , in the half, or middle of the passover, in the middle of Pentecost, and in the middle of the feast. again f29 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 f30 , was fifteen days before each of these festivals: now whether it was to this, swrp , 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) ( 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 f31 , 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 f32 ; (see Gill on Mark 2:27). Yea, they say f33 , 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 f34 ; 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 f35 ; 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 dyt[h l[ , to time to come, to the time of the manna f36 .
Matthew Henry Commentary
Verses 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 vai 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 followin 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 thing 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. Throug Christ, we, who were dead in sins, are quickened. Christ's death wa the death of our sins; Christ's resurrection is the quickening of ou souls. The law of ordinances, which was a yoke to the Jews, and partition-wall to the Gentiles, the Lord Jesus took out of the way When the substance was come, the shadows fled. Since every mortal ma is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample unde foot that blood of the Son of God, whereby alone this deadl hand-writing can be blotted out! Let not any be troubled about bigote 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 upo 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 shadow of gospel blessings.
Greek Textus Receptus
μη 3361 ουν 3767 τις 5100 υμας 5209 κρινετω 2919 5720 εν 1722 βρωσει 1035 η 2228 εν 1722 ποσει 4213 η 2228 εν 1722 μερει 3313 εορτης 1859 η 2228 νουμηνιας 3561 η 2228 σαββατων 4521
Vincent's NT Word Studies
16. Therefore. Conclusion from the canceling of the bond. The allusions which follow (vers. 16-19) are to the practical and theoretical forms of the Colossian error, as in vers. 9-15; excessive ritualism, asceticism, and angelic mediation.
Judge (krinetw). Sit in judgment.
Meat - drink (brwsei - posei). Properly, eating, drinking, as 1 Corinthians viii. 4; but the nouns are also used for that which is eaten or drunk, as John iv. 32 (see note); vi. 27, 55; Rom. xiv. 17. For the subject-matter compare Rom. xiv. 17; 1 Cor. viii. 8; Heb. ix. 10, and note on Mark vii. 19. The Mosaic law contained very few provisions concerning drinks. See Lev. x. 9; xi. 34, 36; Num. vi. 3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. In respect (en merei). See on 2 Cor. iii. 10. Lit., in the division or category.
Holyday (eorthv). Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.
New moon (noumhniav). Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, Isaiah i. 13; Ezek. xlvi. 1. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is sanctified, and the day was declared new moon.
Sabbath days (sabbatwn). The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on Luke iv. 31; Acts xx. 7. The plural is only once used in the New Testament of more than a single day (Acts xvii. 2). The same enumeration of sacred seasons occurs 1 Chron. xxxiii. 31; 2 Chron. ii. 4; xxxi. 3; Ezek. xlv. 17; Hos. ii. 11.
Robertson's NT Word Studies
2:16 {Let no one judge you} (me tis humas krinetw). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For krinw see on Mt 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in #1Co 8-9; Ro 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on Ga 4:10. Josephus (_Ant_. III. 10, 1) expressly explains the "seventh day" as called "_sabbata_" (plural form as here, an effort to transliterate the Aramaic _sabbathah_).
