Study

16. 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 ³⁸⁴³⁸⁴     “Les autres ceremonies;” — “Other rites.” 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 τὸ μέρος 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. ³⁸⁵³⁸⁵     “Mats c’est vne conjecture bien maigre;” — “But this is a very slender conjecture.” 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 ³⁸⁶³⁸⁶     “Estroittement;” — “Strictly.” 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.

17. Which are a shadow of things to come. The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation. Those, therefore, who still adhere to those shadows, act like one who should judge of a man’s appearance from his shadow, while in the mean time he had himself personally before his eyes. For Christ is now manifested to us, and hence we enjoy him as being present. The body, says he, is of Christ, that is, IN Christ. For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future. Hence, the man that calls back the ceremonies into use, either buries the manifestation of Christ, or robs Christ of his excellence, and makes him in a manner void. ³⁸⁷³⁸⁷     “Inutile et du tout vuide;” — “Useless and altogether void.” Accordingly, should any one of mortals assume to himself in this matter the office of judge, let us not submit to him, inasmuch as Christ, the only competent Judge, sets us free. For when he says, Let no man judge you, he does not address the false apostles, but prohibits the Colossians from yielding their neck to unreasonable requirements. To abstain, it is true, from swine’s flesh, is in itself harmless, but the binding to do it is pernicious, because it makes void the grace of Christ.

Should any one ask, “What view, then, is to be taken of our sacraments? Do they not also represent Christ to us as absent?” I answer, that they differ widely from the ancient ceremonies. For as painters do not in the first draught bring out a likeness in vivid colors, and (εἰκονικῶς) expressively, but in the first instance draw rude and obscure lines with charcoal, so the representation of Christ under the law was unpolished, and was, as it were, a first sketch, but in our sacraments it is seen drawn out to the life. Paul, however, had something farther in view, for he contrasts the bare aspect of the shadow with the solidity of the body, and admonishes them, that it is the part of a madman to take hold of empty shadows, when it is in his power to handle the solid substance. Farther, while our sacraments represent Christ as absent as to view and distance of place, it is in such a manner as to testify that he has been once manifested, and they now also present him to us to be enjoyed. They are not, therefore, bare shadows, but on the contrary symbols ³⁸⁸³⁸⁸     “Signes et tesmoignages;” — “Signs and evidences.” of Christ’s presence, for they contain that Yea and Amen of all the promises of God, (2 Corinthians 1:20,) which has been once manifested to us in Christ.