Colossians 2:16 - Exposition

Do not let any one, therefore, be judging you in eating or in drinking . The new teachers dictated to the Colossians in these matters from the philosophical, ascetic point of view (see notes on "philosophy,'' "circumcision," verses 8, 11), condemning their previous liberty. (For the adverse sense of "judge," comp. Romans 14:4 , Romans 14:10 , Romans 14:13 .) The scruples of the "weak brethren" at Rome ( Romans 14:1-23 ) were partly of an ascetic character, but are not ascribed to any philosophic views. In 1 Corinthians 8:8 and 1 Corinthians 8:10 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. Hebrews 9:17 shows that such restrictions are "not according to Christ" ( Hebrews 9:8 ), belonging to the system which he has superseded. "Therefore" bases this warning upon the reasoning of the previous context. Tertullian supplies the link connecting this verse with Hebrews 9:10 , Hebrews 9:15 , Hebrews 9:18 , 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 ( Hebrews 9:15 ) 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 ; Le Numbers 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 , Romans 14:6 ; Galatians 4:9 , Galatians 4:10 ). The yearly feast, the monthly new moon, and the weekly sabbath ( 1 Chronicles 23:1-32 . 31; Isaiah 1:13 , Isaiah 1:14 ) 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 , Galatians 4:10 ). 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").