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

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.

Part I

As always, the epistle begins with an inscription with a greeting in the name of "Paul, by the will of God, the apostle Jesus Christ, and Timothy the brother." Having given the Colossians grace and peace, the holy Apostle says that since he heard from Epaphras about their faith and love for all the saints, that is, Christians, he has not ceased to pray for them, that they may be more and more spiritually perfected (1:1-11). Therefore, in the doctrinal part of the epistle, the holy Apostle first of all depicts the economy of the salvation of people. To do this, he first of all thanks God that He has delivered us from the power of darkness and brought us into the kingdom of His beloved Son (1:12-14 [1]). After this, the Apostle begins to discuss the very person of the Divine Saviour, "Who is the image of the invisible God, born before all creation" (1:15). "The image," says Bishop Theodore. Theophanes the Recluse, "points to those who are consubstantial with the Father: by virtue of what? by virtue of being born. For He is begotten, of one essence, and being of one essence, there is an image." "He who was born before all creation" is indicated here that the Son of God is begotten, and is not a creation of God the Father. "For by Him all things were created, both in heaven and on earth, visible and invisible, whether thrones, dominions, principalities, or powers, all things were created by Him and for Him" — here is contained an important dogmatic truth that the Son of God is the Creator of all that exists and, consequently, cannot Himself be a creature. This does not eliminate the participation of God the Father and the Holy Spirit in creation. The Apostle, setting out to refute the false teachers who denied the Divinity of Jesus Christ, emphasizes His Divine dignity only by this assertion. The dogmatic significance of this passage also lies in the fact that it indicates the different degrees of hierarchy in the angelic world: "thrones, dominions, principalities, powers" (1:16). "And He is before all things, and in Him all things stand" — "He often repeats the same thing, so that by increasing the number of words, as if by frequent blows, he may cut out the impious teaching by the roots. And behold, He did not say: He came into being before all, but: "He is before all things," which is proper to God" (St. John Chrysostom).Thus, the Son of God, incarnated in the person of Jesus Christ, "is not only the Creator of all things, but also provides for what He has created, and rules over creation, and by His wisdom and power it stands" (Theodorite). It is not spirits intermediate between God and the world, not aeons, as the Gnostics taught, and not angels who maintain order in the world, but the same Son of God, Who created everything, not excluding the angels themselves. These words of the Apostle also denounce the deists who deny God's Providence: the world does not stand by itself and is not governed by the soulless laws of nature alone, but by the direct participation of the Creator in its life. "Everything stands by Him," says St. John Chrysostom, "which means that if anything were taken out of His providence, it would be destroyed and perish" (1:17 [2]).Having said that the Lord Jesus Christ is in Divinity, the Apostle then proceeds to speak about what He is according to the economy of our salvation. Two important dogmatic truths are revealed here: the height of the God-man, who became the Head of the Church, and, as His main work, the reconciliation of all with God. "And He is the head of the body of the Church; He is the firstborn, the firstborn from the dead, that in all things he may have the primacy" (1:18)." By saying: Head," says St. John Chrysostom, "the Apostle wants to show the closeness of the Lord to us and at the same time the boundlessness of God's love for mankind — that He Who is so exalted, and is above all, deigned to unite so closely with our baseness," that is, as head with the body. "He is the firstfruit" means that Christ became the founder of mankind renewed by Him. "The firstborn from the dead" — "As the Risen One before all, after Whom all others will follow" (St. John Chrysostom), as the foundation, the source of the resurrection common to all (Theodorite). "That He might have the primacy in all things"—that is, that He might be first in all respects. This is said "in opposition to the false teachers, who introduced many forces (aeons), and through this polypower (Ep. Theophanes the Recluse)" (1:18)." For it pleased the Father that in Him dwelt all fullness" — that is, that in His Son all perfection should be combined — "all things are in full, it will be required for anyone, both in time and in eternity (Ep. Theophanes the Recluse). This idea is also directed against the Gnostics. They taught that fullness, or "pleroma," as they said, is composed of a number of beings possessing various perfections, and the Apostle teaches that all perfection is concentrated in the one Son of God (1:19)." And that through Him I may reconcile all things to Myself, making peace through Him, by the blood of His cross, both earthly and heavenly." — here is indicated the main work of the God-Man — the reconciliation of all with God. The fall of people brought enmity between God and creation: the sacrifice of the Son of God on the cross brought peace, removing from man the guilt of his sin and reconciling him with God. This, in turn, reconciled the angels with man, who, as faithful servants of God, could not but be hostile to the sinful man: "the angels took up arms against men," says St. John Chrysostom, "seeing their Lord offended by them." Now, after the Lord's accomplishment of the feat of redemption, the angels relate to us as the elder brethren to the younger, as ministering spirits sent to serve those who have to inherit salvation (Hebrews 1:14 [3]). This is what it means: "and the things in heaven" (1:20 [4]).Having set forth the essence of the economy of our salvation, the holy Apostle Paul applies the teaching he expounded, firstly, to the Colossians (1:21-23 [5]), and secondly, to himself and to his apostolic ministry (1:24-29 [6]). He says that the Colossians can also be vouchsafed the fruits of the redemptive work of Christ, if only they remain firm and unshaken in the faith and do not fall away from the teaching of Christ that they have accepted, preached to them, Paul. Of himself, the Apostle says that he rejoices in his sufferings for the Colossians and for the whole body of the Church, for he suffers, according to the dispensation, as a minister of the Word of God and a preacher of the mystery of salvation which he has just explained to the Colossians. The holy Apostle Paul begins his denunciation of them with a reference to his podvig, wishing, as it were, to win over the Colossians to their attention and to gain their complete confidence in him. First he praises the Colossians, and with them the inhabitants of Laodicea and Hierapolis, because their hearts are united in love for all the riches of perfect understanding, for the knowledge of the mystery of God and the Father and Christ, "in whom are hidden all the treasures of wisdom and knowledge." The first thought here is that the Lord Jesus Christ, as the Son of God and God, Himself knows everything... if so, then we must ask Him for everything; He gives wisdom and knowledge" (St. John Chrysostom). But in the course of speech, these words also have the following meaning: "Whoever comes to know Him, in this very knowledge will acquire all wisdom and all knowledge" (Bishop Theophan the Recluse), will acquire the highest and most precious knowledge. "Wherefore," as it were, the Apostle inspires the Colossians: "If any man shall come unto you as wise, and shall begin to offer wisdom which is not in accord with the knowledge of the mystery of God concerning Christ Jesus, do not listen to him: it is not wisdom that he offers you, but absurd wisdom" (Ambrose and Bishop Theophan the Recluse). "I say this so that no one may deceive you with insinuating words," the Apostle explains, and exhorts the Colossians: "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" (2:1-8). From this it can be seen that the false teaching that threatened the purity of the faith of the Colossians was of a philosophical nature. It was of purely human origin, and apparently used the elements of the world for superstitious purposes, for mysterious communion with the spiritual world, which was indeed observed in the ancient mystic sects, as well as in the spiritualists and the like today. "For in Him dwelleth all the fullness of the Godhead bodily" — that is, in Christ dwells all the fullness of the Godhead bodily, that is, incarnate and tangible, and not only figuratively and in some figurative sense, dwells as the soul in the body. "But do not think," explains Blessed Theodoret, "that He is enclosed in the body, embraced, limited," for "He is indescribable by the Divinity." And ye have fullness in Him, who is the head of all principality and authority" — you are already spiritually enriched in Him, and therefore you should not listen to any false teachers: in Him you have all fullness, and turn to no one else. He is the head of all angelic powers, "of all principality and authority." Since the false teachers apparently taught some kind of illegal mystical worship of angels, the Apostle wants to warn them against this, teaching that Jesus is the Head and Master of all angelic principles and powers (2:9-10)." In Him are you also circumcised by circumcision not made with hands... being buried with Him in baptism" — these words are undoubtedly against the Judaizers, who demanded circumcision. The Apostle says that Christians are circumcised by "circumcision not made with hands," which consists in "putting off the sinful body of the flesh" and cleansing from sins in the Sacrament of Baptism. In these verses (2:11-14 [7]) there is an important idea that the Old Testament circumcision is replaced in the New Testament by the sacrament of Baptism. It is noteworthy that the Apostle compares Baptism to Burial: from this it is clear that the correct way to perform this sacrament is immersion, and not pouring, as is customary in the West." Having taken away the strength of principalities and authorities, He imperiously subjected them to shame, triumphing over them by Himself" — "the Apostle says this about the powers of the devil," explains St. John Chrysostom, "because human nature seemed to be clothed with them." From this we learn that the world of evil spirits also has its own hierarchy, as well as the world of good spirits. By this the Apostle again warns the Colossians against any special service to the angels: the good angels cannot impart any higher knowledge than that revealed by the Lord Jesus Christ, and the evil angels are defeated by Him and cannot harm the believers and those who follow the teaching of Christ: therefore there is no need to resort to any incantations against them or enter into any relations with them at all (2:15 [8]). offers warnings against certain deviations from the truth. There are only three of these warnings, thanking God and the Father, who has called us to share in the inheritance of the saints in the light, who has delivered us from the power of darkness, and who has brought us into the kingdom of his beloved Son, in whom we have redemption through his blood and the forgiveness of sins. ^and He is before all things, and in Him all things stand. ^Are they not all ministering spirits, sent to minister to those who have to inherit salvation? ^and that by Him he might reconcile all things to himself, having made peace through him, by the blood of his cross, both earthly and heavenly. ^And you, who were once estranged and enemies, because of your disposition to evil works, I have now reconciled you in the body of His flesh by His death, that I may present you holy and blameless and blameless before Himself, if only you remain firm and immovable in the faith, and do not fall away from the hope of the gospel which you have heard, which is proclaimed to all creation under heaven, of which I, Paul, have become a minister. ^

^

^having taken away the strength of principalities and powers, He imperiously subjected them to shame, triumphing over them by Himself. ^

Part II

The first warning concerns Jewish customs, which Christians do not need to observe: "Let no one, therefore, condemn you for food, or drink, or for any feast, or New Moon, or Sabbath: this is a shadow of things to come, but the body is in Christ" (2:16-17). False teachers, in addition to the head of the Church, Christ the Savior, taught to achieve unity with God through the intermediary of angels, with whom one must be able to enter into communion by various mysterious means, and in particular, by exhaustion of the flesh. In this, like the Gnostics, they saw the highest knowledge, proudly treating true Christians, although they assumed the appearance of humility.This false teaching took root, so that the Local Council of Laodicea in 365 considered it necessary to prohibit the "Phrygian angelic service" as a deliberate 35th canon, calling it "secret idolatry." Ep. Theophan the Recluse writes about this false teaching: "Was it not something similar to the meetings of our spiritualists and with some methods and actions similar to those that occur in the latter? The third warning: do not be carried away by human philosophies about the need to abstain from certain substances: "do not touch", "do not eat", "do not touch" – obviously here we are not talking about abstinence as such, about the feat of fasting, which has always existed in the Christian Church, but about some superstitious ideas about different kinds of food: and now theosophists and occultists teach that that certain kinds of food can harm a person spiritually, and therefore they should not be touched. "That all things decay by use, according to the commandments and doctrine of men," that is, one should not attach any spiritual significance to food, for all substances used for food have one end, and that is corruption. How can you give them any mysterious meaning? (2:20-22 [1])." 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" (v. 23) – these requirements: do not touch, do not eat – "they have only the appearance of wisdom, or better – they have only a bare (meaningless, empty), but insinuating word (Ecumenius). By "unauthorized service" is understood a self-invented image of external worship by false teachers, which consisted in the fact that they invented for themselves a special order of worship, unlike anything that had existed before them, i.e., something like Khlystov's "zeals" or spiritualistic seances. The appearance of these false teachers is presented as follows: Theophanes the Recluse: "Ragged clothes, quiet speech, downcast eyes, disheveled hair — this is humility. The Turkish dervishes are like this. No matter how insignificant it may seem, it has always attracted and still attracts, and not only ordinary people. It is somehow difficult to free oneself from the idea that such people are of a special, higher spirit. Hence their honor and obedience." The "lack of mercy for the body and neglect of the nourishment of the flesh" were obviously also distinguished by a non-Christian character among these false teachers. Perhaps, like the Manichaeans, they considered the flesh to be an evil principle (2:23).From the third chapter the moral part of the epistle begins. Here the holy Apostle first presents the Christian life as it should be in itself (3:1-17), and then indicates what it should be like in Christians in their various external positions and states (3:18-25 with a continuation until 4:6). The holy Apostle begins his moral instructions with the exhortation: "Seek ye the things above... Set your mind on things above, and not on earthly things... for you are dead, and your life is hidden with Christ in God" (3:1-3). In the sacrament of Baptism, Christians die to sin and are resurrected with Christ to a new God-pleasing life: therefore they must think not about earthly things, but about heavenly things, and their life must be entirely in God. This is an inner, spiritual life, hidden from others. The fruits of this hidden life in God will be revealed, will become manifest to all, "when Christ appears" – at the Second Coming of Christ and the common recompense at the Last Judgment (3:4 [2]). Remembering the glory that awaits the righteous, Christians must avoid any kind of evil, which is enumerated by the Apostle in verses 5-9 [3]. The purpose of the Christian is "to put off the old man with his deeds, and to put on the new man, who is renewed in knowledge in the image of Him Who created him," that is, "to cast off his self-pleasing selfishness with all passions, and to resolve to live selflessly for the sake of pleasing God alone. This determination, embracing the whole being of the one who came to the Lord with faith and was baptized, is the new man" (Bishop Theophan the Recluse) (3:9-10). "Where there is neither Greek nor Jew, neither circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all" (3:11) — "The grace of God in Christ Jesus unites all, and of all constitutes one body," therefore "in Christ Jesus all natural differences disappear" (Bishop Theophan the Recluse). which should be characteristic of Christians, of whom he especially emphasizes "love, which is the sum total of perfection." (v. 14), that is, "the combination and content of everything that constitutes perfection is like a root" (Bishop Theophan the Recluse). The means to success in a virtuous Christian life are set by the Apostle as the enrichment of the mind with the knowledge of Divine truths, prayer and doing all things in the Name of God (3:16-17).In the second half of the third chapter (verses 18-25) the holy Apostle gives moral instructions to Christians depending on their situation: separately to wives, separately to husbands, children, fathers, slaves.In the first 6 verses of the fourth chapter these moral instructions end. The Apostle commands a fair treatment of slaves, and then again proceeds to general instruction for all Christians, regardless of their social status, instilling constancy in prayer and spiritual vigilance with thanksgiving. In conclusion, the Apostle asks us to pray for him with his co-workers, "that God will open the door for us to speak," that God will help them to preach His Word without hindrance (4:1-4 [5]). The Apostle commands a prudent attitude towards those who are "outside," that is, those who have not yet believed, and exhorts: "Let your word always be with grace, seasoned with salt," that is, sincerely, proceeding from the heart and breathing with goodwill, but at the same time restrained and prudent, which is what it means "seasoned with salt" (vv. 5-6 [6]). In it, the Apostle says that he sends this epistle with Tychicus, "a beloved brother and faithful servant and co-worker in the Lord" (vv. 7-8 [7]). Onesimus, a former servant of Philemon, is sent with him. In conclusion, the Apostle conveys greetings from those with him and commands that this epistle be read in the Laodicean church as well. The epistle ends with the usual Apostolic blessing (16-18 [8]).So, if you have died with Christ to the elements of the world, then why do you, as those who live in the world, hold to the decrees: "Do not touch", "Do not eat", "Do not touch" [which decays from use], according to the commandments and teaching of men? ^But when Christ your life appears, then you also will appear with Him in glory. ^Put to death, therefore, your earthly members: fornication, uncleanness, lust, lust, and covetousness, which is idolatry, for which the wrath of God is coming upon the sons of disobedience, into whom you also were once converted when you lived among them. But now lay aside all things: wrath, wrath, malice, slander, foul language in your mouth; Do not tell lies to one another, having put off the old man with his works. ^Clothe yourselves, therefore, as the elect of God, holy and beloved, with mercy, kindness, humility, meekness, longsuffering, bearing with one another, and forgiving one another, if anyone has a complaint against anyone: as Christ has forgiven you, so have you. Above all, clothe yourselves with love, which is the sum total of perfection. And let the peace of God reign in your hearts, to which you are also called in one body, and be friendly. Let the word of Christ dwell in you abundantly, with all wisdom; teach and admonish one another with psalms, hymns, and spiritual songs, singing in grace to the Lord in your hearts. And whatever you do, in word or deed, do it all in the name of the Lord Jesus Christ, giving thanks to God and the Father through Him. ^Lords, render to your servants what is due and just, knowing that you also have the Lord in heaven. Be constant in prayer, watching in it with thanksgiving. Pray also for us, that God will open the door for us to speak, to proclaim the mystery of Christ, for which I am also in chains, that I may reveal it, as I ought to proclaim. ^Treat those who are outside wisely, taking advantage of the time. Let your word always be with grace, seasoned with salt, so that you may know how to answer everyone. ^Tychicus, beloved brother and faithful servant and fellow worker in the Lord, whom I have sent to you to know your circumstances and comfort your hearts, will tell you all things about me. ^When this epistle is read among you, then order that it be read also in the Laodicean church; and the one from Laodicea, read you also. Say to Archippus, "See that you fulfill the ministry which you have received in the Lord." Greetings by my hand, Paul's. Remember my bonds. Grace be with you all. Amen. ^