Colossians 2:16
Verse
Context
Alive with Christ
15And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.16Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath. 17These are a shadow of the things to come, but the body that casts it belongs to Christ.
Sermons
Zac Poonen
Paris Reidhead
Frank Knox
George Fox
Isaac Penington
Ernest O'Neill
C.I. ScofieldSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity.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shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time.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 σαββατων, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.
Jamieson-Fausset-Brown Bible Commentary
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" (Rom. 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, Ch1 23:31. new moon--monthly. the sabbath--Omit "THE," which is not in the Greek (compare Note, see on Gal 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 (Lev 23:32, Lev 23:37-39). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Lev 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 (Rom 13:8-10).
John Gill Bible Commentary
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 Num 28:11 Kg2 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 Mar 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 Gen 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. 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.
Matthew Henry Bible Commentary
The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, etc., Col 2:16. Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. 14 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. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage." And this the rather because these things were shadows of things to come (Col 2:17), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance. II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, Col 2:18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation, - the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind - pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, Col 2:19. They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead. - From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance. - With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase. - That you may be filled with all the fulness of God, Eph 3:19. See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph 4:15, Eph 4:16. III. He takes occasion hence to warn them again: "Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? Col 2:20. If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not," Col 2:21, Col 2:22. Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, etc., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men. - Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal 5:1. And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph 2:15. 3. Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.
Tyndale Open Study Notes
2:16-23 Paul repudiates the false teachers and their demands, explaining why their appeal comes from human teachings (see 2:8). They advocated various rules of conduct that had no basis in Christ. 2:16 what you eat or drink: Religious teachings that prohibited certain kinds of food and drink were widespread in the ancient world. The Old Testament does not prohibit drinking alcohol, but many pious Jews who lived in pagan cultures did abstain (cp. Dan 1:8-16). • Many ancient religious groups, including the Jews, celebrated the new moon with various ceremonies (see Num 10:10; Ps 81:3; Isa 1:13). • Jewish Sabbaths were set forth in the law of Moses and celebrated by Jews as an essential part of their religion. Christians could continue to observe the Sabbath if they wanted to, but Paul asserts that Christians have liberty on this matter (see Rom 14:5) and that it is wrong for anyone to insist on Sabbath observance as a necessary expression of Christian piety.
Colossians 2:16
Alive with Christ
15And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.16Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath. 17These are a shadow of the things to come, but the body that casts it belongs to Christ.
- Scripture
- Sermons
- Commentary
Reality in the Christian Life
By Zac Poonen17K1:00:53HypocrisyMAT 1:21MAT 6:33MAT 7:7ROM 6:14ROM 8:37PHP 4:4COL 2:16In this sermon, the speaker emphasizes the precious and magnificent promises that God has given us in the scriptures. He explains that these promises are not meant to solely bring us health or wealth, but to transform us and make us partakers of God's nature. The speaker highlights the fallen nature of humanity, using the analogy of a pig being naturally dirty. He warns against the deception and hypocrisy prevalent in the world and encourages listeners to seek genuine godliness and inner reality. The speaker also shares his personal journey of realizing the need for authenticity in his own life and the importance of living out the truths of the Bible consistently.
Crisis of the Spirit Filled Life
By Paris Reidhead1.9K34:25Spirit FilledMAT 6:33EPH 1:4PHP 3:8COL 2:161JN 1:1In this sermon, the preacher emphasizes that being filled with the Spirit brings joy, freedom, and liberty to the Christian life. He criticizes the misconception that being filled with the Spirit leads to bondage, explaining that it is actually meant to bring believers into a deeper relationship with God. The preacher highlights the importance of having a pure heart and a desire to please God in order to experience the fullness of the Spirit. He also emphasizes that loving God with all our heart, mind, soul, and strength enables us to do anything we want, as our desire will be aligned with pleasing God.
The Unclean Person
By Frank Knox76549:05MAT 7:241CO 4:14COL 2:161TH 5:212TI 2:5HEB 4:14In this sermon, the preacher emphasizes the importance of following God's word without questioning or backtalk. He shares a story about a man who claimed to speak for God but didn't know the true message. The preacher also discusses the significance of being friendly and welcoming to others, as well as the need for personal growth and perfection. He warns against allowing harmful influences into one's life and encourages faith in God as a powerful weapon against adversity. Overall, the sermon emphasizes the importance of living as an example and following God's teachings without hesitation.
Epistle 240
By George Fox0GEN 4:31CO 7:141CO 11:3GAL 6:15COL 2:16JAS 1:17JUD 1:11REV 14:6George Fox preaches about the importance of staying true to the power of God and not getting caught up in outward rituals or worship practices. He highlights how various individuals and groups throughout history, like Cain, the children of Israel, and the Corinthians, strayed from the true worship of God by focusing on external observances. Fox emphasizes the need to focus on the life and power of God, rather than on temporary, earthly matters, and to seek unity, righteousness, and joy in the Holy Spirit. He warns against falling into disputes over trivial matters like food, drink, or outward appearances, and encourages believers to prioritize the new creature in Christ, faith working through love, and the eternal gospel.
The New Covenant . . . Distinguished From the Old
By Isaac Penington0DEU 30:14MAT 5:18LUK 16:16ROM 7:12ROM 8:42CO 3:6GAL 3:3GAL 5:1COL 2:16HEB 4:3Isaac Penington preaches about the distinction between the old covenant of the law and the new covenant of the gospel, emphasizing the transition from the shadow of the law to the substance found in Christ. He highlights the ministry of the Spirit in the new covenant, guiding believers to live in the Spirit and fulfill the righteousness of the law in a spiritual manner. Penington urges Christians to seek the eternal light of life, to understand the difference between the ministration of the letter and the ministration of the Spirit, and to wait on the Lord for the true understanding of His laws written in the heart.
Seared Conscience
By Ernest O'Neill0GEN 1:27JHN 16:7EPH 2:3COL 2:161TI 4:2HEB 9:14Ernest O'Neill discusses the gyro-compass within each of us, representing our original purpose and connection to our creator. Despite our corruption and distance from God, our conscience serves as a homing device guiding us back to Him. Conscience, a reflection of God's nature, has been maintained by Him to lead us back if we choose. However, many have prioritized worldly desires over conscience, leading to a dilution of moral standards and a searing of conscience through repeated ignorance.
Notes on Colossians
By C.I. Scofield0COL 1:1COL 2:8COL 2:16COL 2:20COL 3:1COL 3:5COL 3:12COL 3:16COL 4:2C.I. Scofield preaches about the Epistle to the Colossians, highlighting the establishment of churches in Colosse, Laodicea, and Hierapolis, and the challenges faced by the believers due to errors in doctrine. The Epistle addresses the dangers of legalism and false philosophies, particularly Gnosticism, emphasizing the supremacy and work of Christ. Paul urges believers to focus on heavenly things, mortify earthly desires, and live in the newness of life in Christ, rejecting man-made traditions and ascetic practices. The Epistle concludes with practical instructions on living a life pleasing to God, emphasizing love, thankfulness, and the importance of prayer.
Colossians 2:16-19
By St. John Chrysostom0JHN 6:671CO 11:211CO 15:472CO 13:2GAL 5:3EPH 2:4COL 2:161PE 2:21John Chrysostom preaches about the dangers of being judged by man-made traditions and the pursuit of worldly honors and wealth, emphasizing the importance of focusing on Christ as the true source of life and glory. He warns against being misled by persuasive speech and false humility that lead to worshiping angels and indulging in vain philosophies. Chrysostom urges believers to seek heavenly things, not earthly pleasures, and to avoid being entangled in excessive pride, luxury, and senselessness that dishonor the soul and distract from true faith and devotion to God.
Questions/answers on the Sabbath
By James Blaine Chapman0ACT 20:7ROM 14:5GAL 5:1COL 2:16HEB 4:9James Blaine Chapman addresses the misconception that the Roman Catholic Church changed the Sabbath day from Saturday to Sunday, clarifying that the Christian Sabbath has always been observed on Sunday to commemorate the Lord's Resurrection. He explains the historical context of the Jewish Sabbath and the Christian Sabbath, emphasizing the spiritual rest and holiness that believers experience through the Holy Spirit. Chapman encourages believers to focus on entering into the spiritual rest provided by God, rather than getting caught up in legalistic debates about specific days of the week.
Abstinence for the Sake of Others
By C.I. Scofield0MAT 7:1ROM 14:3ROM 15:11CO 6:121CO 8:11CO 10:24GAL 5:13PHP 2:4COL 2:161JN 3:16C.I. Scofield delves into the principles of Gospel liberty, governing life by edification and the law of love as outlined in 1 Corinthians 10:23-33. He addresses the issue of eating meat sacrificed to idols, emphasizing the dangers of arrogance in judgment and the importance of not causing a weaker brother to stumble. Scofield highlights the need for Christians to apply the law of prudence in personal conscience, considering what is expedient and edifying, while avoiding enslavement to harmful habits. Additionally, he stresses the law of love, where believers must prioritize their brother's spiritual well-being over personal freedoms, following the example of Christ in selfless love and consideration for others.
Even Christ Pleased Not Himself
By A.B. Simpson0JOB 34:29ISA 45:9ISA 63:14MAT 11:28JHN 15:5PHP 2:13COL 2:16HEB 3:14HEB 4:9The preacher delves into the concept of Sabbath rest, explaining that it signifies a period of rest for God's people modeled after the traditional Sabbath, but not limited to a specific day. The rest is a fulfillment of believers' perpetual rest in fellowship with the Father and the Son, contrasting the weekly Sabbath under the Law. This rest is not dependent on special days but on faith in Christ's finished work, offering believers constant fellowship with God and freedom from worldly struggles.
Christ and the Sabbath
By C.I. Scofield0MAT 12:6MAT 12:8ROM 15:8COL 2:16HEB 4:3C.I. Scofield preaches on the dispensational lesson found in Matthew 12:1-13, emphasizing the importance of understanding the time-notes in Scripture and the turning points in the life of Christ. Jesus challenges religious formalism and demonstrates His authority over the Sabbath, revealing that He is greater than the temple and Lord of the Sabbath. Despite knowing the consequences, Jesus courageously challenges Jewish notions and traditions, setting the stage for a new dispensation of grace and Christian activity on the first day of the week.
The Sabbath, a Test Question
By Lewis Sperry Chafer0COL 2:16Lewis Sperry Chafer preaches about the distinction between the reign of law and the reign of grace, focusing on the observance of the Sabbath day versus the Lord's Day. He highlights how the observance of the Sabbath provoked the wrath of Jewish leaders against Christ due to His liberal teaching, emphasizing the fundamental question of whether grace should reign supreme over law. Chafer delves into the roots of the problem, reaching the bedrock issue of the opposing principles of pure law and pure grace, urging a deeper understanding beyond superficial opinions.
Let Us Live With Christ
By Ignatius of Antioch0ISA 53:3JHN 5:46PHP 3:18COL 2:16REV 1:10Ignatius of Antioch emphasizes the importance of believing in Christ as the fulfillment of the ancient Scriptures, highlighting how the prophets eagerly awaited His coming as their Lord and Savior. He urges believers to move away from Jewish Sabbath traditions and instead focus on spiritual Sabbath observance, meditating on God's law and celebrating the Lord's Day as a festival in honor of Christ's resurrection. Ignatius warns against those who distort the teachings of Christ for personal gain, encouraging deliverance through the mercy of God and Jesus Christ.
Our Lord Teaching Regarding the Sabbath Mark 2:23 to 3:6
By R.A. Torrey0SabbathMercyEXO 23:12DEU 5:14MAT 12:1MAT 23:23MRK 2:27LUK 6:1ROM 14:5GAL 5:18COL 2:16R.A. Torrey emphasizes that the Sabbath was created for the benefit of humanity, not as a burden, and that the needs of people take precedence over rigid ceremonial laws. He illustrates this through Jesus' defense of His disciples when they were criticized for picking grain on the Sabbath, highlighting that acts of mercy and necessity are lawful on this day. Torrey also discusses the healing of a man with a withered hand, showcasing Jesus' compassion and authority, and the Pharisees' hardened hearts that prioritized law over love. The sermon calls for a deeper understanding of the Sabbath's purpose and the importance of compassion in our actions. Ultimately, it challenges listeners to reflect on their own attitudes towards the law and mercy.
The Bearing of This Position Upon the Church, Missions and Prayer
By F.J. Huegel0The Power of the CrossUnity in Christ2CO 5:17GAL 2:20COL 2:16F.J. Huegel emphasizes the transformative power of identifying with Christ's death and resurrection, which radically alters a believer's relationship with the Church, missions, and prayer. He argues that true unity among believers transcends denominational boundaries, as they are bound by their shared life in Christ rather than ecclesiastical structures. In missions, Huegel highlights the necessity of preaching a gospel that emphasizes inner transformation through the Cross, rather than mere outward adherence to forms. He asserts that effective prayer arises from a life surrendered to Christ, enabling believers to commune with God and achieve powerful results. Ultimately, Huegel calls for a pure Christianity that renounces selfishness and embraces the life-giving love of Christ to heal both individuals and nations.
The Lord's Day, Its Privileges and Responsibilities
By Harry Ironside0Spiritual GrowthThe Lord's DayEXO 20:8DEU 5:12PSA 118:24ISA 58:13MRK 2:27ROM 8:3COL 2:16HEB 4:9HEB 10:25REV 1:10Harry Ironside discusses 'The Lord's Day, Its Privileges and Responsibilities,' emphasizing the significance of the Sabbath as a memorial of creation and the Lord's Day as a celebration of Christ's resurrection. He explains that while the Sabbath was a commandment for Israel, the Lord's Day is a new covenant privilege for Christians, meant for worship and spiritual growth. Ironside warns against the misuse of the Lord's Day for personal pleasure, urging believers to honor it as a day dedicated to God. He highlights the importance of gathering for worship and the spiritual blessings that come from observing the Lord's Day correctly. Ultimately, he points to Jesus as the true source of rest and fulfillment for believers.
Day 125, Romans 14
By David Servant0ROM 14:31CO 8:9GAL 5:13COL 2:161TH 5:221TI 5:21JAS 4:12David Servant preaches on the importance of respecting and loving one another despite differing personal convictions, using the example of believers in Rome and Corinth who had conflicting views on eating meat sacrificed to idols. He emphasizes the need for mutual respect and understanding, rather than judgment and contempt, among believers with varying convictions. Paul's message in Romans 14 highlights that the kingdom of God is about righteousness, peace, and joy in the Holy Spirit, not about non-essential matters like food or drink. The sermon addresses contemporary issues like Sabbath-keeping, alcohol consumption, and holiday celebrations, urging Christians to be fully convinced in their own minds and to prioritize love and respect for one another.
(New Wine in New Wineskins) 24. Christmas and Easter - Christian or Pagan?
By Zac Poonen0COL 2:16Zac Poonen preaches about the battle between God's Word and the traditions of men, emphasizing the importance of examining everything by God's Word. He highlights the need for the church to separate sin and human traditions from the pure Word of God, just as Jesus did with the Pharisees. Poonen challenges the celebration of Christmas and Easter, revealing their pagan origins and the danger of following man-made traditions that lack biblical foundation.
Being "In the Spirit"
By Zac Poonen0ACT 20:71CO 16:2COL 2:16COL 3:2REV 1:10Zac Poonen preaches on the importance of being 'in the Spirit' like John was when he received the revelation on the Lord's day. He emphasizes the need for believers to tune their minds to the things above, to hear God's voice clearly amidst the clamor of worldly distractions and temptations. Poonen challenges listeners to stay sensitive to sin, walk in humility, and be open to hearing what the Lord is saying, especially in these last days of the age.
Stand Your Ground!
By Miles J. Stanford0ROM 6:14ROM 7:6ROM 8:2GAL 2:19GAL 3:12GAL 5:4EPH 2:8COL 2:16HEB 8:6Miles J. Stanford preaches about the contrast between the law and grace, emphasizing how the law can break a person while grace can make them whole. He discusses the complexity of walking in separation from religious systems of the past and future, highlighting the importance of being guided by the Spirit of God and the Word of God. Stanford challenges the misconception that Jesus was merely an introduction to Moses and that believers must keep the law to maintain their position, instead emphasizing that true faith leads to a natural walk of privilege and relationship with Christ.
John 3:12-16
By St. John Chrysostom0ISA 58:7JHN 3:14ROM 5:7COL 2:161PE 2:22John Chrysostom emphasizes the importance of understanding earthly teachings before grasping heavenly truths, highlighting Jesus' method of gradually revealing profound doctrines to accommodate the limitations of His audience. Chrysostom explains the significance of Jesus referring to Baptism as an 'earthly thing' compared to the heavenly Generation, stressing the need for faith in comprehending divine mysteries. He delves into the symbolism of Jesus being lifted up like the serpent in the wilderness, connecting the Crucifixion to salvation and eternal life for believers. Chrysostom challenges listeners to reflect on God's immense love demonstrated through the sacrifice of His Son, contrasting human reluctance to give generously with Christ's selfless act of redemption.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 σαββατων, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.
Jamieson-Fausset-Brown Bible Commentary
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" (Rom. 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, Ch1 23:31. new moon--monthly. the sabbath--Omit "THE," which is not in the Greek (compare Note, see on Gal 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 (Lev 23:32, Lev 23:37-39). The weekly sabbath rests on a more permanent foundation, having been instituted in Paradise to commemorate the completion of creation in six days. Lev 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 (Rom 13:8-10).
John Gill Bible Commentary
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 Num 28:11 Kg2 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 Mar 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 Gen 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. 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.
Matthew Henry Bible Commentary
The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, etc., Col 2:16. Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. 14 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. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage." And this the rather because these things were shadows of things to come (Col 2:17), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance. II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, Col 2:18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation, - the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind - pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, Col 2:19. They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead. - From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance. - With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase. - That you may be filled with all the fulness of God, Eph 3:19. See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph 4:15, Eph 4:16. III. He takes occasion hence to warn them again: "Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? Col 2:20. If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not," Col 2:21, Col 2:22. Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, etc., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men. - Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal 5:1. And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph 2:15. 3. Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.
Tyndale Open Study Notes
2:16-23 Paul repudiates the false teachers and their demands, explaining why their appeal comes from human teachings (see 2:8). They advocated various rules of conduct that had no basis in Christ. 2:16 what you eat or drink: Religious teachings that prohibited certain kinds of food and drink were widespread in the ancient world. The Old Testament does not prohibit drinking alcohol, but many pious Jews who lived in pagan cultures did abstain (cp. Dan 1:8-16). • Many ancient religious groups, including the Jews, celebrated the new moon with various ceremonies (see Num 10:10; Ps 81:3; Isa 1:13). • Jewish Sabbaths were set forth in the law of Moses and celebrated by Jews as an essential part of their religion. Christians could continue to observe the Sabbath if they wanted to, but Paul asserts that Christians have liberty on this matter (see Rom 14:5) and that it is wrong for anyone to insist on Sabbath observance as a necessary expression of Christian piety.