‘Therefore let no man judge you in meat or in drink, or in respect of a feast day or a new moon or a sabbath day, which are a shadow of the things to come. But the body is of Christ.'
Paul now stresses that because of the victory of Jesus Christ on the cross all ritual requirement has been done away. They were but shadows, pointing the way forward. Now that reality (the body) has come in Christ the shadows are no longer necessary. This might suggest that some teachers were trying to get the Colossians to observe Pharisaic washings, abstention from certain ‘unclean' foods, and observance of feast days and the Sabbath. But it seems to extend wider than this for the Pharisees did not forbid any types of drink. Abstention from such was, however, looked on by the Jews as making men somehow more exclusively holy (compare the Nazarites - Numbers 6:2, also John the Baptiser - Luke 1:15). But many ancient religions encouraged asceticism, so that Paul is looking wider to all ascetic teaching. Paul's point is not to condemn abstention but to condemn it as being seen as a ‘requirement' or as making men somehow super-holy. If men wish to do it to honour the Lord, and find it helpful, it is up to them, as long as they do not pass judgment on others or deceive themselves by thinking that somehow it makes them superior.
This was a constant problem because there was, and is, always a tendency for the spiritually lazy to prefer to have to ‘do' certain things rather than be tied down to spiritual requirements. If they can just ‘observe' certain things and then be free to do what they like, they are content. Others too, fearful for their souls (especially as they get older), try to achieve forgiveness by ritual activity. They think that, if they but do enough of it, it will somehow merit salvation for them. Both overlook the fact that the new message was spiritual and free, that we can do nothing to merit God's gracious activity or even to spur it on. It is given freely in response to faith, and to faith alone.
‘Let no man judge you.' Either ‘take you to task' or ‘pass judgment on you'. With regard to ceremonial regulations each must decide for himself what is right and no one has the right to judge another.
‘Let no man judge you in meat or in drink.' Here the command is unequivocal. It has become a matter of principle. He could have added, ‘every creature of God is good, and nothing is to be rejected if it be received with thanksgiving' (1 Timothy 4:4). The eating or not eating of certain foods is not to be accepted as incumbent on anyone and the Colossians should not therefore allow themselves to be told what they must, or must not, eat or drink. Such eating or drinking is a matter of personal choice (although drunkenness is always condemned, and ‘strong drink' is discouraged because it clouds the judgment (Proverbs 20:1; Proverbs 31:4; Isaiah 5:11; Isaiah 5:22; Isaiah 28:7 see also Luke 1:15). ‘He who eats, eats to the Lord, for he gives God thanks. And he who does not eat, does not eat to the Lord, and gives God thanks' (Romans 14:6). It is clear that Paul himself puts no restrictions on what we may or may not eat, and does not consider that it affects our spirituality one way or another as long as it is not made an ‘essential'.
But compare Romans 14:13 where the question is raised of concern for others who may be caused to stumble. He stresses that for the spiritual Christian, ‘the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit' (Romans 14:17). In other words the concern of the Christian should be for spiritual response and behaviour, not for physical or ritual requirements. Indeed he stresses that nothing is unclean of itself (Romans 14:14 compare Mark 7:19), but then he does stress that the Christian must take into account the weakness of others (see 1 Corinthians 8:1-13; 1 Corinthians 10:23-33). If the eating and drinking of certain things will cause another to stumble then we should avoid them for their sake (1 Corinthians 10:21; 1 Corinthians 10:28; 1 Corinthians 10:32). And if we ourselves are in doubt about such things then we should not partake (1 Corinthians 10:23). While such abstentions must not be made a ‘necessary requirement' or seen as increasing a man's spirituality, they must also not be allowed to become a stumbingblock or a hindrance to ourselves or others. Compare the condemnation of those who gave wine to Nazarites with the intent to ease their own consciences (Amos 2:12).
‘Or in respect of a feast day --- or of a sabbath day.' As he says elsewhere, ‘one man esteems one day above another, another esteems every day alike. Let each man be fully assured in his own mind. He who regards the day regards it to the Lord' (Romans 14:5-6). ‘He who does not regard the day does not regard it to the Lord' is not said but can be read in because of the parallel with regard to eating. For each is living to the Lord. His responsibility is directly to Him. Thus Paul does not specifically at these points support the keeping of a special day to the Lord. Indeed he says that to judge another person for not keeping the Sabbath, or any other day, is contrary to Scripture.
However having said that many would see the observance of one day in seven especially for the Lord as, while not obligatory, good in principle. Compare Isaiah 58:13-14. Thus they may encourage such as being wise and good in the upbuilding of the spiritual life, because it is ensuring provision for time with God. But as Paul stresses, every day belongs to God and should be observed to Him, and the spiritual Christian will treat every day as the Sabbath, a day separated to God for the doing of His work.
So some find making such rules for themselves helpful, others find them unnecessary. But we must beware if we take the first view that we do not belittle those who take the second. And if we take the second view we must be sure that it is for the genuinely positive reason that we wish to be even more dedicated to God, and not as a get out for being spiritually lazy. Each will have to account to God (Romans 14:8-12). But the point of these passages is that, while a thing may be good in itself, it should not be made a ‘necessary requirement'. For Christians should not be looking to ‘necessary requirements' but to the Lord, and nothing apart from faith in Christ must be made a condition of salvation.
‘Which are a shadow of things to come, but the body (or ‘the substance') is of Christ.' Requirements such as these had their purpose but they have now been done away (see Hebrews 8:5; Hebrews 10:1). They are no longer binding. Now Christ is come shadows fade into the background. Concentration must be on the reality, on Him and on Him alone.