Colossians 2:16

Therefore. That is, in view of the fact that the Jewish legal system was at an end, and with it the ceremonial system (see on Ephesians 2:15).

Judge. This doubtless points to false teachers who among other things insisted on the binding claims of the Jewish ceremonial system (see p. 184).

In meat, or in drink. Or, “in eating or in drinking.” These words doubtless refer to the meal and drink offerings presented by the Israelites in compliance with the sacrificial system, which was codified in the ceremonial law. Some have erroneously concluded that Paul’s statement implies the abolition of the prohibition against the eating of foods declared as unclean (see Leviticus 11). That this cannot be the apostle’s meaning is clear from the following observations:

(1) The meat and drink are declared to be a shadow of Christ (Colossians 2:17); that is, they point forward to Christ’s sacrifice and ministry. The ceremonial meal and drink offerings clearly belong in this category, but the prohibition against unclean foods does not.

(2) The prohibition not to eat certain meats antedates the ceremonial law (see on Genesis 7:2). Hence, certain animals are to be viewed as unclean for reasons other than ceremonial.

The indulgence of the appetite by eating impure foods frustrates the perfect designs of the Creator (see PP 308; 2T 70). The apostle is not giving permission to the Colossian Christians to eat and drink what they want, disregarding all criticism. What he is saying is that Christians are no longer obliged to carry out the requirements of the ceremonial law. These meal and drink offerings have met their fulfillment in Christ.

Holyday. The ceremonial ordinances contain commandments for the observance of various holy days — the Passover, the Feast of Unleavened Bread, Pentecost, the Day of Atonement, and the Feast of Tabernacles (see Leviticus 23).

New moon. The first day of each month, or new moon day (see Numbers 10:10; 28:11; cf. 1 Samuel 20:5; Isaiah 66:23).

Sabbath days. Gr. sabbata. This may represent either a genuine plural of the Gr. sabbaton or a transliteration of the Aramaic shabbata’, a singular form. Hence sabbata, though grammatically plural in form, may and often does represent a singular (Matthew 28:1; etc.). Either form may be adopted here, for the interpretation of the passage does not depend upon whether the reading is “sabbath days,” or “a sabbath.” The type of sabbath under consideration is shown by the phrase “which are a shadow of things to come” (Colossians 2:17). The weekly Sabbath is a memorial of an event at the beginning of earth’s history (Genesis 2:2, 3; Exodus 20:8-11; PP 48). Hence, the “sabbath days” Paul declares to be shadows pointing to Christ cannot refer to the weekly Sabbath designated by the fourth commandment, but must indicate the ceremonial rest days that reach their realization in Christ and His kingdom (see Leviticus 23:6-8, 15, 16, 21, 24, 25, 27, 28, 37, 38).