'Let no man therefore judge you in meat, or in drink, ..': an exposition on Paul's words in Colossians 2:16

LESSON 7

LET NO MAN THEREFORE JUDGE YOU IN MEAT, OR IN DRINK: AN EXPOSITION ON PAUL'S WORDS IN COLOSSIANS 2:16

You are welcome to another edition of Insights from God's Word, a Bible study programme that is committed to sharing God's Word by allowing the Bible to speak for itself.

In this edition, we continue with our series on How to Prosper in Health. The topic for this study is: "Let no man therefore judge you in meat, or in drink, ...": an exposition on Paul's words in Colossians 2:16. The complete message in this passage reads: "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". In this study, we will be analysing this key text in four sub-sections as follows:

1) LET NO MAN THEREFORE JUDGE YOU

Friends, the first hint we glean from this Pauline text is that there was contention in the Christian Church at Colossae. It is very clear from the onset of the text that some form of judging was going on. The text explicitly begins with the phrase: "Let no man therefore judge you". Now, an important question that begs for an answer at this early stage in our study is this: Who was judging who? In other words, among which groups of people was the judging going on?

Beloved, to be able to answer this important question, one must have a clear background of the situation. You see, before Christ ascended to heaven, He gave His disciples the express command to preach the gospel in all nations, baptizing believers in the name of the Father, the Son and the Holy Spirit (Matthew 28:18-20; Mark 16:15; Acts 1:5-6).

When the apostles began this work that was cut out for them by their Master, they won people from home as well as from other nations into the Christian religion. Through their preaching, two main groups or classes of believers subsequently emerged: Jewish Christians who were converted from Judaism and Gentile Christians who were converted from idol worship. Now, because these two groups of believers were coming from different backgrounds, sometimes contentions arose in the church.

In this particular case with the Church at Colossae, the believers with a Jewish background began to judge their Gentile brethren for not keeping the ceremonial laws which they still held in high esteem. To these Jews, the Gentile converts will only be "true Christians" if they kept the ceremonial requirements of the Law of Moses. And so it was, that from time to time, the Jewish converts judged their Gentile brethren on this issue, making them feel like "second class Christians" in the Church of Christ.

When this situation was reported to the apostle Paul, he wrote a strong letter to the church to address the issue. He categorically stated to this mixed Church of Hebrews and Gentiles: "2:14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

2:15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

2:16 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:

2:17 Which are a shadow of things to come; but the body is of Christ."

(Colossians 2:14-17) Friends, from the verse 14 of Colossians 2, the apostle Paul stated without any ambiguity that the ceremonial ordinances of the sanctuary came to an end when Christ, the Great Antitype of the various ordinances died on the cross of Calvary (see also Daniel 9:27; Matthew 27:50-51). After the death of Christ, it became unnecessary for anyone to continue to keep any of the ordinances of the sanctuary. Thus, as far as Paul was concerned, there was no justification for the Jewish believers to judge their Gentile brethren on ordinances that had been abolished through the death of Christ.

With this background clearly established, the apostle Paul then went forward to mention some of the ceremonial ordinances that the Gentile believers shouldn't bother their head with because they had all met their fulfilment in Christ. It is interesting to note that every term or word that Paul used in Colossians 2:16 was related to the sanctuary service.

2) IN MEAT OR IN DRINK

The apostle Paul clearly wrote to the Colossian Church: "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" (Colossians 2:16; Capital Emphasis Added). Friends, when Paul utilised the phrase "in meat or in drink", he was not giving believers the liberty or license to eat unclean foods such as pork and salmon, or take in alcoholic beverages. Contrary to what many modern Bible translations such as the NIV, RSV, GWT and GNT will want us to believe, the terms 'meats' or 'drinks' are basically sanctuary service terminologies.

From the book of Hebrews, we learn about how Paul utilised these same terminologies in relation to sanctuary service ordinances. From Hebrews 9:1-12, we read the following: "9:1 Then verily the first covenant had also ordinances of divine service, and a WORLDLY SANCTUARY.

9:2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

9:3 And after the second veil, the tabernacle which is called the Holiest of all;

9:4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

9:5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

9:8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

9:9 WHICH WAS A FIGURE FOR THE TIME THEN PRESENT, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

9:10 Which stood only IN MEATS AND DRINKS, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us."

(Hebrews 9:1-12; Capital Emphasis Added) Friends, Hebrews Chapter 9 gives us a graphic detail of how the sanctuary service ordinances were just figures, shadows, types or symbols for the time then present. According to the apostle Paul, some of the sanctuary ordinances stood only IN MEATS AND DRINKS until the time of reformation (review Hebrews 9:10). As you can see friends, these are the same terminologies we encountered in Colossians 2:16.

Beloved, besides this explanatory chapter in Hebrews, there are other evidences in Scripture that place this explanation we have just gone through above any doubts or questions. For instance, in Leviticus 23 where Moses describes the feasts of the sanctuary, we come across a clearer picture of these same sanctuary ordinances. From Leviticus 23:18, we read the following: "And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their MEAT OFFERING, AND THEIR DRINK OFFERINGS, even an offering made by fire, of sweet savour unto the LORD" (Capital Emphasis Added; see also Leviticus 23:37).

Friends, I believe you can now see clearly that the words 'meats' and 'drinks' as utilised by the apostle Paul in Colossians 2:16 are nothing more than sanctuary service ordinances.

3) IN RESPECT OF AN HOLYDAY OR OF THE NEW MOON

From Colossians 2:16, Paul also made it clear that the Gentile brethren must not be bothered about the celebration of holydays and new moon festivals. There were various holydays, festivals or feasts that were related to the Israelite sanctuary. A thorough reading of Leviticus 23 and Numbers 28 enables one to have a clear overview of these holidays or feasts. Some of the feast days that were kept in relation to the Israelite sanctuary service were Passover (Leviticus 23:4-5), Unleavened Bread (Leviticus 23:6-8; Leviticus 23:9-14), Firstfruits (Leviticus 23:10-11), Pentecost (Leviticus 23:15-21), Trumpets (Leviticus 23:23-25), Day of Atonement (Leviticus 23:26-32), and Tabernacles (Leviticus 23:33-44). (For a detailed explanation of the various feasts, request for our previous study in this series dubbed; The Feast Days and the Sabbath). All these feasts or holydays were celebrated annually, and pointed forward to the Redeemer to come. Paul’s point in Colossians 2:14-16 was basically that when Christ, the Great Antitype, died on the cross, the celebration of these festivals came to an end.

It is important to note that besides the yearly holidays or feasts, the Israelites also celebrated New Moon Festivals at the beginning of every month. Since these new moon festivals were also related to the sanctuary service (see 1 Chronicles 23:31; 2 Chronicles 2:4; Nehemiah 10:33), its observance came to an end at the death of Christ.

4) OR OF THE SABBATH DAYS

The last ceremonial issue Paul mentioned in Colossians 2:16 is the sabbath days or sabbaths. Unfortunately, many modern translations have utilised incorrect terms such as 'a Sabbath day' (NIV), 'a sabbath' (RSV), 'the Sabbath' (GNT) 'weekly worship days' (GWT) etc.; thus destroying the original intent of Paul's message to the Colossian church.

Friends, the literal expression used by Paul in Colossians 2:16 in relation to this ordinance was sabbath days or sabbaths. You can find this out easily from a host of literal translations such as the KJV, NKJV and NASB. The fact I want to bring out clearly is that there is an 's' attached to the ceremonial sabbath days which differentiate them from the weekly Seventh-day Sabbath. The ceremonial sabbaths were actually related to some of the yearly feasts or festivals that were associated with the Israelite sanctuary.

Beloved, the key to understanding Paul's words in relation to the ceremonial sabbaths of the sanctuary lies in the Old Testament. Once again from Leviticus 23, we come across some important texts that shed light on these ceremonial sabbaths. Let us consider a few of them:

A) In relation to the feast of trumpets, we read the following:"23 And the LORD spake unto Moses, saying, 24 Speak unto the children of Israel, saying, IN THE SEVENTH MONTH, IN THE FIRST DAY OF THE MONTH, SHALL YE HAVE A SABBATH, A MEMORIAL OF BLOWING OF TRUMPETS, an holy convocation. 25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD" (Leviticus 23:23-25; Capital Emphasis Added). Friends, unlike the Seventh-day Sabbath, this particular sabbath was not celebrated every week but rather once in a year (specifically, on the first day of the Seventh month). Unlike the seventh - day Sabbath, the observance of this sabbath could fall on any day of the week. It is important to also note that this sabbath was not observed for a memorial of creation, but rather, for a memorial of blowing of trumpets, a ceremony which was to usher in the Day of Atonement.

B) Moreover, in relation to the feast of tabernacles, we read the following: "Also in the FIFTEENTH DAY OF THE SEVENTH MONTH, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: ON THE FIRST DAY SHALL BE A SABBATH, AND ON THE EIGHTH DAY SHALL BE A SABBATH" (Leviticus 23:39; Capital Emphasis Added).

Beloved, the fifteenth day of the seventh month was the Feast of Tabernacles. In the observation of this feast, the Lord commanded the Israelites to keep a feast unto Him seven days. The first day was a sabbath, and the eighth day was also a sabbath. Once again, these sabbaths were specifically different from the Sabbath in the Decalogue which fell on every seventh day (see Exodus 20:10).

From the book of Genesis, we learn that the Seventh-day Sabbath had its origin right after creation when sin has not yet surfaced (see Genesis 2:1-3). Thus, it cannot be described as part of the sanctuary ordinances whose services pointed forward to the sacrifice of Christ for the sins of mankind. The Seventh-day Sabbath cannot be referred to as a figure or shadow of things to come. It was instituted right after creation to be a perpetual memorial of God's creatorship of the world (review Genesis 2:1-3). In fact, it is as a result of its early origin that God could say concerning the Seventh - day Sabbath the following in the Ten Commandments: "20:8 REMEMBER the sabbath day, to keep it holy.

20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it."

(Exodus 20:8, 11; Capital Emphasis Added). As I bring this study to a close, I want to strongly put forward the point that the judging which arose in the Colossian Church could in no way be related to the keeping of the Seventh-day Sabbath. This is because even before the message of Christ was proclaimed in Gentile lands, both Jews and Gentiles worshipped God together on the Seventh-day Sabbath without any problems (see Acts 13:42-44; Acts 16:13-15; Acts 17:1-4; Acts 18:4). From this background, it is clear that the apostle Paul couldn't be addressing an issue which was non - existent in the Colossian Church at the time.

Beloved, it is sad to observe that irrespective of these clear words of Scripture, many people in Christendom today are led to believe that the Seventh-day Sabbath is no more binding because it is classified as part of items described as a shadow of things to come in Colossians 2:14-17. However, from the scriptural passages we have reviewed so far in this study, it is clear that Paul's message in Colossians 2:16 dealt with the ceremonial laws of the sanctuary and not the Laws of Health or the Seventh-day Sabbath as enshrined in the Moral Law of God.

Exhortation: "16 All the people of the land shall give this oblation for the prince in Israel. 17 And it shall be the prince's part to give burnt offerings, and MEAT OFFERINGS, and DRINK OFFERINGS, in the FEASTS, and in the NEW MOONS, and in the SABBATHS, in all solemnities of the house of Israel: he shall prepare the sin offering, and the MEAT OFFERING, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. 18 Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the SANCTUARY:" (Ezekiel 45:16-18; Capital Emphasis Added)

"And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the SACRIFICE AND THE OBLATION TO CEASE" (Daniel 9:27; Capital Emphasis Added).

"50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, THE VEIL OF THE TEMPLE WAS RENT IN TWAIN from the top to the bottom; and the earth did quake, and the rocks rent" (Matthew 27:50-51; Capital Emphasis Added).

In our next study, we will consider the topic: "... He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks": an exposition on Paul's words in Romans 14:5-6. The Bible study references for this study are Romans 14:1-13, Acts 15:28-29, 1 Corinthians 8:1-13 and 1 Corinthians 10:19-33. Please do well to go through these passages before the next study is released.

Stay blessed and keep shining for King Jesus.

Maranatha!

Powered by White Throne Ministries