Colossians 2:16
in Colossians 2Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath.
BSB
The same verse in ASV and KJV ▾
ASV
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:
KJV
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:
⋯
This verse in Colossians 2
Commentary
18 notes on this verseThe apostles ordained, that "we should not judge any one in respect to meat or drink, or in regard to a feast day, or the new moons, or the sabbaths." Whence then these contentions? whence these schisms? We keep the feast, but in the leaven of malice and wickedness, cutting in pieces the Church of God; and we preserve what belongs to its exterior, that we may cast away these better things, faith and love. We have heard from the prophetic words that these feasts and fasts are displeasing to the Lord.
This site's exposition
let no one judge you by what you eat or drink
on Colossians 2:16-17
The terms what you eat or drink and a feast, a New Moon, or a Sabbath cover the old covenant's table and calendar. They are a shadow of the things to come, and the body that casts it belongs to Christ.
The record, by era
The Church Fathers5 voices
Whoever seeks to be a stranger to that carnal … Judaism which is justly repudiated and condemned must first consider as alien to himself those ancient observances which have clearly ceased to be necessary. This is so because the New Testament has been revealed, and the things which were prefigured by those others have come to pass. A person is not to be judged "in meat or drink or in respect of a festival day, or of the new moon or of the sabbaths, which are a shadow of things to come." On the other hand, he must receive, embrace and observe, without any reserve, those commandments in the law which help to form the character of the faithful … [and] whatever progress he makes in them he must not attribute to himself but to "the grace of God by Jesus Christ our Lord." .
A commentator
Eusebius of CaesareaThe Proof of the Gospel (Book IV), Chapter 16 · Written before 339.
proposed
And this has the support of the inspired apostle, who says when treating of the law of Moses: "Who serve under the example and shadow of heavenly things." And again: "For the law having a shadow of good things to come." And again: "Let no man, therefore, judge you in meat or in drink, or in respect of a holy day, or of the new moon, or of the Sabbath days, which are a shadow of things to come." For if the enactments relating to the difference of foods, and the holy days and the Sabbath, like shadowy things, preserved a copy of other things, that were mystically true, you will say not without reason that the High Priest also represented the symbol of another High Priest, and that he was called Christ, as the pattern of that other, the only real Christ: and so far was he from being the real one, that the real Christ hears from the Supreme God: "Sit thou on my right hand, until I make thine enemies the footstool of thy feet." And: "Be thou ruler in the midst of thine enemies." And: "The Lord sware, and will not repent. Thou art a priest for ever after the order of Melchizedek." By which He was revealed clearly as eternal Priest, existing as Offspring and Son of God before the Morning Star and before the whole creation. And the Christ of Moses, like one who has acted the character in a drama for a short time, retires as one reckoned among mortals, and hands on the reality to the only true and real.
Now tell me, Marcion, what is your opinion of the apostle's language, when he says, "Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ? " We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance-that is, from figurative types to the reality, which is Christ.
There is, however, a certain other life, to which these words call us; and, although at present our days are evil, yet some others are good, which night does not interrupt; for God will be their everlasting light, shining upon them with the light of his glory. Consequently, when you hear of the good days, do not think that it is your life here that is set forth in the promises. In fact, these present days are the destructible days, which the sensible sun produces; but nothing destructible could suitably be a gift for the indestructible. "This world as we see it is passing away." Therefore, since the law has some shadow of the good things to come, consider I pray, present sabbaths to be pleasant and holy, as they have been brought from the eternal days, and new moons, and festivals. But look upon them, I pray you, in a manner proper to the spiritual law.
"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." Seest thou how he depreciates them? If ye have obtained such things, he saith, why make yourselves accountable for these petty matters? And he makes light of them, saying, "or in the part of a feast day," for in truth they did not retain the whole of the former rule, "or a new moon, or a sabbath day." He said not, "Do not then observe them," but, "let no man judge you." He showed that they were transgressing, and undoing, but he brought his charge against others. Endure not those that judge you, he saith, nay, not so much as this either, but he argues with those persons, almost stopping their mouths, and saying, Ye ought not to judge. But he would not have reflected on these. He said not "in clean and unclean," nor yet "in feasts of Tabernacles, and unleavened bread, and Pentecost," but "in part of a feast": for they ventured not to keep the whole; and if they did observe it, yet not so as to celebrate the feast. "In part," he saith, showing that the greater part is done away. For even if they did keep sabbath, they did not do so with precision.
11 more voices on this verse
The Church Fathers2 voices
Paul teaches that the law is abolished, Christ having passed over the "bond" against us. He teaches that the evil one has fallen, Christ having exposed and made a parade of the evil powers. Thus, we are no longer to obey what has been abolished, …
A commentator
Ambrose of MilanOn the Decease of His Brother Satyrus, Book 2 · Written before 397.
proposed
What then? shall we esteem festival days by eating and drinking? But let no man judge us in respect of eating; "for we know that the Law is spiritual." "Let no man therefore judge us in any meats or in drink, or in respect of a feast day or new moons, or a sabbath day, which are a shadow of the things to come, but the body is of Christ." Let us, then, seek the body of Christ which the voice of the Father, from heaven, as it were the last trumpet, has shown to you at the time when the Jews said that it thundered; the body of Christ, which again the last trump shall reveal; for "the Lord Himself shall descend from heaven at the voice of the Archangel, and at the trump of God, and they that are dead in Christ shall rise again;" for "where the body is, there too are the eagles," where the body of Christ is, there is the truth.
The Medieval Church2 voices
Above, Paul showed that the law was fulfilled in Christ because of the circumcision he received, for this is an acknowledgment of the law. Here, he concludes that they are not obliged to observe the ceremonial commands of the law. There were four kinds of …
Until now he spoke enigmatically: "lest anyone lead you astray by deception"; but now more clearly, when he mentioned the benefactions of God. For if, he says, you have attained such greatness, why do you subject yourselves to what is insignificant? Therefore, do not submit …
The Puritans and the Awakening3 voices
Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. xiv. that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up.
2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the treasures of wisdom and knowledge.
quarantine:scripture (2026-07-29) — verbatim-scripture
Let no man therefore judge you,....
The Nineteenth Century3 voices
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.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
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.
quarantine:debris (2026-07-29) — starts-lowercase
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Let no man, therefore, judge you - compare Rom 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence. The meaning is, “since 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.” In meat - Margin, or eating and drinking. The meaning is, “in respect to the various articles of food and drink.” 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, “in the part, or the particular of a holy day; that is, in respect to it” The word rendered “holy-day” - ἑορτὴ heortē - means properly a “feast” or “festival;” 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; Col 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; Num 10:10; Num 28:11-14. […]
Modern Voices1 voice
It is not Puritanism; it is simply anarchy. I should have some sympathy with the Jewish Sabbath, if it were a Jewish Sabbath, and that for three reasons; first, that religion is an intrinsically sympathetic thing; second, that I cannot conceive any religion worth calling …
The words behind it
18 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Μὴ | me | Not | G3361 → | 1066 times |
| οὖν | oun | therefore | G3767 → | 497 times |
| τις | tis | anyone | G5100 → | 528 times |
| ὑμᾶς | humas | you | G4771 → | 2973 times |
| κρινέτω | krineto | should judge | G2919 → | |
| ἐν | en | in regard to | G1722 → | 2738 times |
| βρώσει | brosei | food | G1035 → | |
| καὶ | kai | or | G2532 → | 9120 times |
| ἐν | en | in regard to | G1722 → | 2738 times |
| πόσει | posei | drink | G4213 → | |
| ἢ | e | or | G2228 → | 342 times |
| ἐν | en | in | G1722 → | 2738 times |
| μέρει | merei | regard | G3313 → | |
| ἑορτῆς | he'ortes | to a feast | G1859 → | |
| ἢ | e | or | G2228 → | 342 times |
| νεομηνίας | neomenias | a New Moon | G3561 → | |
| ἢ | e | or | G2228 → | 342 times |
| σαββάτων, | sabbaton | Sabbaths, | G4521 → |
ΜὴNot
meG3361 →1066 times
οὖνtherefore
ounG3767 →497 times
τιςanyone
tisG5100 →528 times
ὑμᾶςyou
humasG4771 →2973 times
κρινέτωshould judge
krinetoG2919 →
ἐνin regard to
enG1722 →2738 times
βρώσειfood
broseiG1035 →
καὶor
kaiG2532 →9120 times
ἐνin regard to
enG1722 →2738 times
πόσειdrink
poseiG4213 →
ἢor
eG2228 →342 times
ἐνin
enG1722 →2738 times
μέρειregard
mereiG3313 →
ἑορτῆςto a feast
he'ortesG1859 →
ἢor
eG2228 →342 times
νεομηνίαςa New Moon
neomeniasG3561 →
ἢor
eG2228 →342 times
σαββάτων,Sabbaths,
sabbatonG4521 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Galatians 4:10You are observing special days and months and seasons and years!
it leads to
- Colossians 2:16–17
Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath.
- Romans 14:5
One person regards a certain day above the others, while someone else considers every day alike. Each one should be fully convinced in his own mind.
- Leviticus 23:1–44
Then the LORD said to Moses,
- Colossians 2:16–17
Through
Romans 14:10Why, then, do you judge your brother? Or why do you belittle your brother? For we will all stand before God’s judgment seat.
it leads to
- 2 Corinthians 5:10
For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
- 1 Corinthians 4:5
Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each…
- Ecclesiastes 12:14
For God will bring every deed into judgment, along with every hidden thing, whether good or evil.
- Romans 2:16
on the day when God will judge men’s secrets through Christ Jesus, as proclaimed by my gospel.
- Romans 14:3–4
The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
- 2 Corinthians 5:10
Where this verse is studied
On this page
Studies27
On this verse
On this chapter
About Colossians
This page draws on 17 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the New Testament; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, On the Decease of His Brother Satyrus, Book 2; Augustine of Hippo, Commentary (church-history corpus); Basil of Caesarea, Commentary (church-history corpus); Eusebius of Caesarea, The Proof of the Gospel (Book IV), Chapter 16; GK Chesterton, Tremendous Trifles, A Cab Ride Across Country (1909); Irenaeus, Fragments from the Lost Writings of Irenaeus; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Colossians 7; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Severian of Gabala, Commentary (church-history corpus); Tertullian, Against Marcion Book V; Theophylact of Ohrid, Commentary on Colossians and Thomas Aquinas, Commentary on Colossians.