Let no one therefore judge you. What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things [1] followed afterwards. To judge means here, to hold one to be guilty of a crime, or to impose a scruple of conscience, so that we are no longer free. He says, therefore, that it is not in the power of men to make us subject to the observance of rites which Christ has by his death abolished, and exempts us from their yoke, that we may not allow ourselves to be fettered by the laws which they have imposed. He tacitly, however, places Christ in contrast with all mankind, lest any one should extol himself so daringly as to attempt to take away what he has given him. In respect of a festival-day. Some understand to meros to mean participation. Chrysostom, accordingly, thinks that he used the term part, because they did not observe all festival days, nor did they even keep holidays strictly, in accordance with the appointment of the law. This, however, is but a poor interpretation. [2] Consider whether it may not be taken to mean separation, for those that make a distinction of days, separate, as it were, one from another. Such a mode of partition was suitable for the Jews, that they might celebrate religiously [3] the days that were appointed, by separating them from others. Among Christians, however, such a division has ceased. But some one will say, "We still keep up some observance of days." I answer, that we do not by any means observe days, as though there were any sacredness in holidays, or as though it were not lawful to labor upon them, but that respect is paid to government and order -- not to days. And this is what he immediately adds.

Footnotes

1 - "Les autres ceremonies;" -- "Other rites."

2 - "Mats c'est vne conjecture bien maigre;" -- "But this is a very slender conjecture."

3 - "Estroittement;" -- "Strictly."

Let no man, therefore, judge you - compare Romans 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; Colossians 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; Numbers 10:10; Numbers 28:11-14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival; Leviticus 23:24, Leviticus 23:25.
Or of the Sabbath days - Greek, "of the Sabbaths." The word Sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly to the beginning and close of their great festivals. There is, doubtless, reference to those days in this place, since the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called. There is no evidence from this passage that he would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number - "the Sabbath," it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the Ten Commandments. No part of the moral law - no one of the ten commandments could be spoken of as "a shadow of good things to come." These commandments are, from the nature of moral law, of perpetual and universal obligation.

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.

(15) 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]:
(15) The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.

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 Numbers 28:11 2-Kings 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 Mark 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 Genesis 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 Genesis. ii. 3. Pirke Eliezer, c. 18.

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" (Romans. 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, 1-Chronicles 23:31.
new moon--monthly.
the sabbath--Omit "THE," which is not in the Greek (compare Note, see on Galatians 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 (Leviticus 23:32, Leviticus 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. Leviticus 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. Hebrews 4:9, "rests," Greek, "keeping of sabbath" (Isaiah 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 (Romans 13:8-10).

Let no man therefore judge you. As the law was nailed to the cross (Colossians 2:14), let no man compel you to keep its ordinances.
In meat, or in drink. By requiring you to eat only what the Jewish law prescribes (Leviticus. 7:10-27). See Romans 14:17; 1-Corinthians 8:8; Hebrews 9:10. Compare 1-Timothy 4:3.
Or in respect of a holy day. Such as the Passover, Pentecost, etc.
Or of the new moon. The monthly observances (Numbers 28:11).
Or of the Sabbath day. The Jewish Sabbath had passed away with the law.
Which are a shadow of things to come. The body, or substance, which casts the shadow is Christ. We are to pay no attention to the shadows since Christ has come, but to observe what we find in him and the gospel.
Let no man beguile you. Rob you of your reward by his guile. He will do so if you become unworthy of it by a voluntary humility. By a humility that is willed, and therefore is affected rather than real. It is probable that the false teachers made a great pretence of humility, and taught a self-abasement, like that of monks clad in sackcloth, or who go barefoot.
And worshiping of angels. One feature of the heresy against which Paul warned them was angel worship. See Revelation 19:10. Angel worship, the worship of saints, dead or living, of pope, or any created thing, is forbidden. "Worship God," said the angel before whom John bowed. Church history states that at a later period Michael the archangel was worshiped.
Dwelling in the things which he hath seen (Revision). Claiming special revelations. He refers to "no man."
Not holding the Head. Not clinging to Christ the Head, from whence the whole body, the church, derives its nourishment and increase.

Therefore - Seeing these things are so. Let none judge you - That is, regard none who judge you. In meat or drink - For not observing the ceremonial law in these or any other particulars. Or in respect of a yearly feast, the new moon, or the weekly Jewish sabbaths.