Part II

In the third chapter, the Holy Apostle, instructing the Philippians to rejoice in the Lord, warns them against the Judaizers. The Judaizers contemptuously called all the Gentiles and the Jews who had contact with them dogs. The Apostle finds it fairer to apply this nickname to themselves, as having a craving for the flesh. "Beware of dogs," he writes: "beware of evil workers, beware of circumcision (amputation)." The truly circumcised, according to the Apostle, are "those who serve God in the spirit, and glory in Christ Jesus, and do not trust in the flesh" (3:1-3). The Apostle here calls circumcision somewhat ironically "circumcision," wishing to humiliate it, for it has already lost its meaning: formerly it was the seal of the chosen people, but now it has become a simple circumcision of the flesh, without any meaning. I have forsaken everything, "for Christ's sake" — "I count all things as dung, that I may gain Christ" (vv. 4-8). After all, he was not only a natural Jew, but also brought up in a Pharisaic school and zealously persecuted the Church of Christ. From the point of view of Old Testament righteousness, he might have considered himself "blameless," but he no longer considers all this to be an advantage, but a loss, and the only thing he now seeks is to know Christ Jesus the Lord, to participate in His sufferings, and to attain the resurrection of the dead (vv. 9-11 [1]). However, the humble Apostle by no means considers himself to have attained complete perfection, but only to strive for it: "Shall I not attain as Christ Jesus attained me"—the holy Apostle depicts his conversion to Christ as if the Lord had pursued him and finally reached and caught him. "Forgetting what is behind and stretching forward, I strive for the goal, for the honor of the high calling of God in Christ Jesus" — nothing makes our virtues so vain and puffs us up as the remembrance of the good we have done. That is why the Apostle says that he forgets all the good he has done before, striving all the time with zeal forward to the highest Christian perfection (vv. 12-14 [2]). "Whosoever therefore is perfect among us, let him think thus; but if you think otherwise, then God will reveal this also to you." This does not mean that everyone can reason and teach as he pleases, and that God will reveal the truth to such a person. In connection with the context, the meaning here is completely different: when the Apostle says that "all of us who are perfect should think in this way," the Apostle actually means thoughts about righteousness and a humble way of thinking about the insignificance of one's good deeds in comparison with the merits of Christ the Savior. This is how St. John Chrysostom explains this, saying: "It is not about these dogmas that are said, but about the perfection of life and about "not considering themselves perfect." If you think about anything else," then I am sure that God will reveal to you the wrongness of your thoughts and lead you to a humble way of thinking about yourself, for "whoever thinks about himself," explains St. John Chrysostom, "that he has already achieved everything, has nothing." "However, what we have reached, so we must think and live according to that rule." It can be understood in this way: in everything one must follow one's conscience — what it recognizes as true and obligatory, and with this one must coordinate one's deeds and life. In the way of thinking and the rules of life, we must agree with what we have comprehended and understood, as we have been convinced. Ecumenius interprets it thus: "Until God reveals, let us stand to the extent that we have attained, so as not to lose what we have already achieved."Further, the Holy Apostle exhorts the Philippians to follow his example in their lives and to fear imitation of those who "walk as enemies of the Cross of Christ: their end is destruction, their god is their belly, and their glory is in shame: they think of earthly things." Here we mean people who are wholly devoted to the carnal life, earthly pleasures and pleasures, who walk the broad and broad path, not wishing to crucify themselves to Christ, as true Christians should. Imitate me, says the Apostle, in the procession by the narrow and strait, the path of the cross of self-crucifixion, for it is not fitting for us Christians to cling to the earth, since "our dwelling is in heaven, whence we also await the Saviour, our Lord Jesus Christ, Who will transform our humiliated body, so that it may be conformed to His glorious body" — true Christians should think not about earthly, but about heavenly things and accustom themselves to the rules and laws of the Kingdom of Heaven. in the Lord," as the Apostle has just taught. It begins with a touching appeal to the Philippians, which shows how dear they were to the Apostle's heart. He calls them: "My beloved and desired brethren, my joy and my crown." This is followed by an appeal to two women, Evodia and Syntyche, to "think the same about the Lord." Obviously, these were some influential women, and their disagreement with the basic truths of the Christian faith could in some way be harmful to others, which is why the holy Apostle considered it necessary to direct his exhortation to them. In the next verse 3, the Holy Apostle turns to a certain of his "co-workers", whose name is unknown, with a request to help bring the above-mentioned women to their senses, as "those who have struggled in the gospel" together with the Apostle Paul himself. In conclusion, the Apostle gives instructions common to all: he inspires us to always rejoice in the Lord, to be meek, not to give ourselves over to the rebellious cares of life, but to reveal our desires in prayer before God. All these are characteristic features of Christian life. The consequence of such a life is "the peace of God, which passeth all understanding," which will guard your hearts and your thoughts, that is, all your feelings and thoughts from all disorder caused by the passions. The Apostle does not want to enumerate anything more that is part of the duties of a Christian, in conclusion he teaches to think about every virtue: "What is true, what is honest, what is just..." and then, he says, "the God of peace will be with you" (1-9).In the afterword, the Holy Apostle recalls the aid sent to him and expresses his joy at this solicitude of the Philippians. And although he does not need anything, he is pleased and dear to this solicitude, by which the Philippians stand out from all the churches, and before that they had sent him help more than once. The present gift, sent with Epaphroditus, the Apostle accepted "as fragrant incense, a pleasing sacrifice, pleasing to God." In conclusion, the Holy Apostle commands to greet "every saint in Christ Jesus," i.e. every Christian, and gives the usual blessing (vv. 10-23), and to be found in Him, not with one's own righteousness, which is of the law, but with that which is through faith in Christ, with righteousness from God through faith; to know Him, and the power of His resurrection, and to share in His sufferings, being conformed to His death, in order to attain to the resurrection of the dead. ^I say this not because I have already attained or been perfected; but I strive to see if I will not attain as Christ Jesus reached me. Brethren, I do not consider myself to have attained; but only, forgetting what is behind and stretching forward, I strive towards the goal, towards the honor of the highest calling of God in Christ Jesus. ^

Epistle to the Colossians

In the third chapter, the Holy Apostle, instructing the Philippians to rejoice in the Lord, warns them against the Judaizers. The Judaizers contemptuously called all the Gentiles and the Jews who had contact with them dogs. The Apostle finds it fairer to apply this nickname to themselves, as having a craving for the flesh. "Beware of dogs," he writes: "beware of evil workers, beware of circumcision (amputation)." The truly circumcised, according to the Apostle, are "those who serve God in the spirit, and glory in Christ Jesus, and do not trust in the flesh" (3:1-3). The Apostle here calls circumcision somewhat ironically "circumcision," wishing to humiliate it, for it has already lost its meaning: formerly it was the seal of the chosen people, but now it has become a simple circumcision of the flesh, without any meaning. I have forsaken everything, "for Christ's sake" — "I count all things as dung, that I may gain Christ" (vv. 4-8). After all, he was not only a natural Jew, but also brought up in a Pharisaic school and zealously persecuted the Church of Christ. From the point of view of Old Testament righteousness, he might have considered himself "blameless," but he no longer considers all this to be an advantage, but a loss, and the only thing he now seeks is to know Christ Jesus the Lord, to participate in His sufferings, and to attain the resurrection of the dead (vv. 9-11 [1]). However, the humble Apostle by no means considers himself to have attained complete perfection, but only to strive for it: "Shall I not attain as Christ Jesus attained me"—the holy Apostle depicts his conversion to Christ as if the Lord had pursued him and finally reached and caught him. "Forgetting what is behind and stretching forward, I strive for the goal, for the honor of the high calling of God in Christ Jesus" — nothing makes our virtues so vain and puffs us up as the remembrance of the good we have done. That is why the Apostle says that he forgets all the good he has done before, striving all the time with zeal forward to the highest Christian perfection (vv. 12-14 [2]). "Whosoever therefore is perfect among us, let him think thus; but if you think otherwise, then God will reveal this also to you." This does not mean that everyone can reason and teach as he pleases, and that God will reveal the truth to such a person. In connection with the context, the meaning here is completely different: when the Apostle says that "all of us who are perfect should think in this way," the Apostle actually means thoughts about righteousness and a humble way of thinking about the insignificance of one's good deeds in comparison with the merits of Christ the Savior. This is how St. John Chrysostom explains this, saying: "It is not about these dogmas that are said, but about the perfection of life and about "not considering themselves perfect." If you think about anything else," then I am sure that God will reveal to you the wrongness of your thoughts and lead you to a humble way of thinking about yourself, for "whoever thinks about himself," explains St. John Chrysostom, "that he has already achieved everything, has nothing." "However, what we have reached, so we must think and live according to that rule." It can be understood in this way: in everything one must follow one's conscience — what it recognizes as true and obligatory, and with this one must coordinate one's deeds and life. In the way of thinking and the rules of life, we must agree with what we have comprehended and understood, as we have been convinced. Ecumenius interprets it thus: "Until God reveals, let us stand to the extent that we have attained, so as not to lose what we have already achieved."Further, the Holy Apostle exhorts the Philippians to follow his example in their lives and to fear imitation of those who "walk as enemies of the Cross of Christ: their end is destruction, their god is their belly, and their glory is in shame: they think of earthly things." Here we mean people who are wholly devoted to the carnal life, earthly pleasures and pleasures, who walk the broad and broad path, not wishing to crucify themselves to Christ, as true Christians should. Imitate me, says the Apostle, in the procession by the narrow and strait, the path of the cross of self-crucifixion, for it is not fitting for us Christians to cling to the earth, since "our dwelling is in heaven, whence we also await the Saviour, our Lord Jesus Christ, Who will transform our humiliated body, so that it may be conformed to His glorious body" — true Christians should think not about earthly, but about heavenly things and accustom themselves to the rules and laws of the Kingdom of Heaven. in the Lord," as the Apostle has just taught. It begins with a touching appeal to the Philippians, which shows how dear they were to the Apostle's heart. He calls them: "My beloved and desired brethren, my joy and my crown." This is followed by an appeal to two women, Evodia and Syntyche, to "think the same about the Lord." Obviously, these were some influential women, and their disagreement with the basic truths of the Christian faith could in some way be harmful to others, which is why the holy Apostle considered it necessary to direct his exhortation to them. In the next verse 3, the Holy Apostle turns to a certain of his "co-workers", whose name is unknown, with a request to help bring the above-mentioned women to their senses, as "those who have struggled in the gospel" together with the Apostle Paul himself. In conclusion, the Apostle gives instructions common to all: he inspires us to always rejoice in the Lord, to be meek, not to give ourselves over to the rebellious cares of life, but to reveal our desires in prayer before God. All these are characteristic features of Christian life. The consequence of such a life is "the peace of God, which passeth all understanding," which will guard your hearts and your thoughts, that is, all your feelings and thoughts from all disorder caused by the passions. The Apostle does not want to enumerate anything more that is part of the duties of a Christian, in conclusion he teaches to think about every virtue: "What is true, what is honest, what is just..." and then, he says, "the God of peace will be with you" (1-9).In the afterword, the Holy Apostle recalls the aid sent to him and expresses his joy at this solicitude of the Philippians. And although he does not need anything, he is pleased and dear to this solicitude, by which the Philippians stand out from all the churches, and before that they had sent him help more than once. The present gift, sent with Epaphroditus, the Apostle accepted "as fragrant incense, a pleasing sacrifice, pleasing to God." In conclusion, the Holy Apostle commands to greet "every saint in Christ Jesus," i.e. every Christian, and gives the usual blessing (vv. 10-23), and to be found in Him, not with one's own righteousness, which is of the law, but with that which is through faith in Christ, with righteousness from God through faith; to know Him, and the power of His resurrection, and to share in His sufferings, being conformed to His death, in order to attain to the resurrection of the dead. ^I say this not because I have already attained or been perfected; but I strive to see if I will not attain as Christ Jesus reached me. Brethren, I do not consider myself to have attained; but only, forgetting what is behind and stretching forward, I strive towards the goal, towards the honor of the highest calling of God in Christ Jesus. ^

The Foundation of the Church of Christ in Colossae

The city of Colossae is located in the Asia Minor region of Phrygia on the Lycus River near its confluence with the Maeander. In ancient times, it was a large and rich city. In the Book of the Acts of the Apostles, Colossae is not mentioned, and we do not have any precise and definite information about the foundation of the Colossian Church. One can only assume that the Colossian Church was founded by the holy Apostle Paul either directly during his passage through Phrygia or by his disciples. From the book. It is evident that the holy Apostle Paul passed through Phrygia twice: on his second apostolic journey on the way to Europe (Acts 16:6 [1]) and on his third journey on the way to Ephesus, when he went "strengthening all the disciples" (Acts 18:23 [2]). The Colossae were in constant trade relations with Ephesus, the place of St. Paul's abode, for two and a half years during his third journey. It can be assumed, if the Apostle Paul was not himself in Colossae, that Christianity was planted there by his disciples Epaphras and Philemon, who were converted by him in Ephesus. St. Paul calls Epaphras his beloved co-worker, and in his Epistle to the Colossians he directly says that they "heard and knew the grace of God in the truth, and learned it from Epaphras, their faithful servant of Christ" (Col. 1:6-7). From 4:12-13 [3] it is clear that Epaphras was entrusted with the spiritual care of both the Christians of Colossus and the believers of the two neighboring cities, Laodicea, the main city of the region, and Hierapolis. The holy Apostle calls Philemon his beloved companion, and his son Archipus – his co-warrior (Philim. 1:1-2 [4]). In the Epistle to the Colossians, he instructs to convey to Archippus: "See that you fulfill the ministry which you have received in the Lord" (Col. 4:17).Some passages in the Epistle to the Colossians, such as 1:4 [5], 2:1 [6], suggest that the holy Apostle Paul himself was not personally in Colossae, but, on the other hand, they do not prove this categorically. Ep. Theophanes the Recluse proposes to dwell on the assumption that the holy Apostle Paul was not in Colossae, but may have been. In any case, Christianity in Colossae owes its origin to him.Having passed through Phrygia and the Galatian country, they were not allowed by the Holy Spirit to preach the word in Asia. ^And having spent some time there, he went out, and passed through the country of Galatia and Phrygia in order, confirming all the disciples. ^Your Epaphras greets you, a servant of Jesus Christ, who always strives for you in prayer, that you may be perfect and filled with all that is pleasing to God. I testify of him that he has great zeal and concern for you and for those who are in Laodicea and Hierapolis. ^Paul, the prisoner of Jesus Christ, and Timothy the brother, to Philemon the beloved and our fellow-worker, and to Apphia the beloved (sister), and to Archippus our companion, and to thy house church. ^having heard of your faith in Christ Jesus, and of your love for all the saints. ^I wish you to know what a feat I have for you, and for those who are in Laodicea and Hierapolis, and for the sake of all who have not seen my face in the flesh. ^

The reason for writing the Epistle and its purpose

From the content of the Epistle itself, it is clear that the reason for writing it was the appearance in Phrygia of some false teachers who threatened the purity of the Christian faith, and the desire of the Apostle Paul to warn the Colossians against being carried away by these false teachers. From the words with which St. Paul characterizes these false teachers (see 2:4 [1]; 2:8 [2]; 2:16 [3], 20-23 [4]) it is clear that these false teachings did not represent any strictly defined system and were not distinguished by clarity and definiteness, but were some mixture of pagan philosophizing, something like the beginnings of Gnosticism, and Judaism, which adhered to the former decrees about food and feasts and circumcision (2:11-15 [5]). To inform the holy Apostle Paul, who was then in chains in Rome, of the appearance of these false teachers, Epaphras came, who asked his teacher to write an epistle to the Colossians.The purpose of the epistle was to warn the Colossians not to be deceived by the insinuating words of the Theosophists, that it is possible to rely on anyone or anything other than Christ the Lord with one's hope (Ambrose), and at the same time to persuade them to hold on, as an indisputable truth, the teaching which was proclaimed to them by Epaphras, "a faithful servant of Christ for them" (Col. 1:7 [6]; 4:12-13 [7]). ^Take heed, brethren, lest any man lead you astray with philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ; ^Let no one, therefore, condemn you for eating or drinking, or for any feast, or New Moon, or Sabbath. ^If, then, you have died with Christ to the elements of the world, why do you, as those who live in the world, hold to the decrees, "Thou shalt not touch," "Thou shalt not eat," "Thou shalt not touch," according to the commandments and doctrine of men? This has only the appearance of wisdom in self-willed service, humility and exhaustion of the body, in a certain neglect of the nourishment of the flesh. ^

^as we have learned from Epaphras, our beloved co-worker, a faithful servant of Christ for you. ^Your Epaphras greets you, a servant of Jesus Christ, who always strives for you in prayer, that you may be perfect and filled with all that is pleasing to God. I testify of him that he has great zeal and concern for you and for those who are in Laodicea and Hierapolis. ^

Time and place of writing

In the Epistle, the Holy Apostle Paul twice mentions that he was in chains (Col. 4:3 [1], 18 [2]). These were the first bonds in Rome, since the Apostle had Timothy with him (1:1 [3]), who was not present at the second bonds. It was written before the Epistle to the Philippians and at the same time as the Epistle to Philemon. Therefore the place of its writing is Rome, and the time is probably about 61 or 62 A.D. It was sent to Colossae with Tychicus and Onesimus, who also carried from the Apostle a special epistle to Philemon, his former master (4:7-9 [4]). ^Salutation by my hand, Paul's. Remember my bonds. Grace be with you all. Amen. ^Paul, by the will of God, an apostle of Jesus Christ, and Timothy a brother. ^Tychicus, beloved brother and faithful servant and co-worker in the Lord, whom I have sent to you to know your circumstances and comfort your hearts, with Onesimus our faithful and beloved brother, who is of you, will tell you all things. They will tell you about everything here. ^

Content and Division of the Message

The Epistle to the Colossians contains four chapters. The main theme of the epistle is the refutation of false teachers who tried to prove that it is possible to come to God and be saved apart from the Lord Jesus Christ. The Epistle to the Colossians is divided into the following partsPreface – chapter 1, verses 1-11Doctrinal part – chapter 1, verse 12 – chapter 2 of verse 23Moral part – chapter 3 – 4 chapter 6 verseAfterword – chapter 4, verses 7-18.

Exegetical analysis