A Brief Description of the Economy of Salvation (1, 12-23) 15 b) The Apostle's Participation in the Application of This Economy to the Gentiles (1, 24-29) 29 c) A Warning to the Colossians Against False Teachings (2, 1-23) 37 bb) A General Warning Against All Kinds of Views Contrary to the Faith of Christ (2, 8-15) 43rd Centuries) Warnings Against Certain Deviations from the Truth (2, 16-23) 54 MORALIZING PART (3-4, 6) 64 A)

THE CHRISTIAN LIFE IS DETACHED FROM THE EXTERNAL POSITIONS OF CHRISTIANS (3, 1-17) 64 a) The essence of life in Christ Jesus (3, 1-4) 64 b) The work of life in Christ Jesus (the object of its efforts and the end) (3, 5-15) 69 aa) The Apostle teaches avoidance of evil (3, 5-11) 69 bb) The Apostle teaches enrichment with good (3, 12-13) 78th century) The last limit of moral perfection (3, 14-15) 81 c)

The Means for Success in the Life Depicted Before (3, 16-17) 84 B) THE LIFE OF CHRISTIANS IN THEIR VARIOUS SITUATIONS (3, 18-4, 6) 92 a) The life of Christians in the family (3, 18-4, 1) 92 aa) What should be the relationship between wife and husband (3, 18-19) 93 bb) What should be the relationship between children and parents (3, 20-21) 94 centuries) What should be the relationship between servants and masters (3, 22-4, 1) 96 b) Church life of Christians (4, 2-4) 99 c) Civil life of Christians (4, 5-6) 102 AFTERWORD (4, 7-18) 104 a) Notices (4, 7-9) 104 b) Kisses or prostrations (4, 10-15) 106 c) Orders and orders (4, 16-17) 111 d)

Final postscript by the Apostle's own hand (4, 18) 112           INTRODUCTION   1) Information about Christian society in Colossae.   Colossae is a Phrygian city (in Asia Minor) on the Lycus River, near the confluence of the Se and the Maeander. Ancient historians call the hundred a large and rich city.

In the Middle Ages, it became known as Khony; now it is a shtetl. In the vicinity of him were the cities of Hierapolis and Laodicea. The faith of the Colossians in the Lord Savior comes from the Apostle Paul; but, probably, not directly, but through his disciples. It seems that Epaphras was first converted by Saint Paul, followed by Philemon and his family; and then they spread the holy faith not only in Colossae, but also in Hierapolis and Laodicea.

The Colossae were in constant trade relations with Ephesus. Therefore it can be assumed that the above-mentioned persons were converted by St. Paul in this city, if not in any of his two journeys through Phrygia. Epaphras, it may be supposed, was converted to the wounds of others, and, dwelling with St. Paul, received from him full instruction in the subjects of faith, so that he was honored to be able to teach others.

When Philemon was later converted and was returning home, the Apostle did not hesitate to send Epaphras with him to those countries and entrust him there with the preaching of the Gospel, which he did, and for which reason he is called a co-worker by St. Paul (cf. Col. 1:7). Philemon's family helped him in this. For this reason, in the Epistle to Philemon, the Apostle calls Philemon his co-worker, and Archippus, his son, a co-soldier (cf. Philemon 1:2).

Having spread the faith, they kept it. Philemon had general meetings of believers in his house, and Archippus governed them, for the Apostle writes about him at the end of the Epistle: "Say to Archippus: Observe the service which thou hast received in the Lord, that thou mayest do it" (cf. Col. 4:17). Epaphras watched over all three cities, passing from one to another and confirming everyone in the faith and life according to the faith.

For this he had much zeal and illness, and always asceticized in prayer (cf. Col. 4, 12 — 13). God blessed the labors of him and his co-workers, and St. Paul testifies about the Colossians that their faith flourished, and their life was holy, and all the orders in the matter of faith and piety were beautiful (Col. 2:5). Probably, the Laodiceans and the Hierapolitans were the same.

Whether St. Paul himself was in those places or not, it is impossible to assert with certainty either one or the other. Those who say that he was not and did not personally see the Christians there, are based on the fact that St. Paul said about their faith: "I have heard your faith" (Col. 1:4), and on what he wrote: "The Imam has fought for you, and for those who are in Laodicea, and in Hierapolis, and who have not seen my face in the flesh" (cf. Col. 2:1).

But neither one nor the other gives a decisive basis for asserting what they want to affirm. Having heard the faith, St. Paul also wrote about Philemon (cf. Philemon 1:5); yet below he says to him: "I owe me to myself" (Philem. 1:19). Why should it be assumed that in both cases the Apostle wanted to say that he had heard about the state of their faith, and not that they had begun to believe?

Epaphras told him in what good condition the faith and life of the faith were among the Colossians; The Apostle also thanks God for this; and that they believed, he could see with his own eyes. Likewise, from the passage where it is said about those who did not see the face of the Apostle, it cannot be directly concluded that the Colossians and their neighbors did not see him either. This passage reads as follows: "I desire to know you, the Imam has fought for you and for those who are in Laodicea, and in Hierapolis, and who have not seen my face in the flesh" (cf. Col. 2:1).

It can also be understood in this way: I have a podvig not only for you, but also for all who have not seen my face; And so: I have a struggle both for you and for those who have not seen My face. According to the first, it will follow that the Colossians and their neighbors did not see the face of the Apostle, and according to the second, that they did. And it must be said that the latter consequence is more direct. Thus Blessed Theodoret admits this.