Learning of such a danger of the Christians there, the Apostle writes the Epistle to Colossae, and through them to all their neighbors (Col. 4:16). What kind of false teachers they were, and what kind of false teaching, is not clearly visible. Let us read the passages of the Epistle about this and make possible inferences from them. St. Paul writes: "Let no one deceive you in verbal disputes, with insinuating words" (cf. Col. 2:4).

Here we point only to the general method of false teachers – to cover up lies with eloquence and cunning. Further we read: "Ye who have been observed, let no one deceive you with philosophy and vain flattery, according to human tradition, according to the elements of the world, and not according to Christ" (cf. Col. 2:8). From this it is evident that there was some kind of philosophizing that did not agree with faith, which considered itself to come from remote antiquity according to human tradition, as was the case, for example, with the Kabbalists, Theosophists, and Theurgics of that time, and in which an outstanding significance was given to the elements of the world. perhaps as instruments for communion with spirits, which is mentioned below in the Apostle, just as it was with the astrologers, magi and spirit-evokers, similar to today's spiritualists.

Then it is said: "Let no one condemn you about eating or drinking, or about part of the feast, or about the New Moons, or about the Sabbaths (cf. Col. 2:16). It is evident that the false teachers were from among the Jews, who adhered to the decrees of their law concerning food and feasts, as well as circumcision and everything else that the Jew cherished, as can be inferred from the preceding speech of the Apostle (cf. Col. 2:11-15).

Then: let no one deceive you with his humility and the service of angels... from the mind of his flesh, and not holding his head (cf. Col. 2:18-19). Here we can see the germ of the doctrine of the forces mediating between the hidden Divinity and the visible creatures, which later developed into a whole system among the Gnostics. With these powers, invisible spirits, they thought by means of, perhaps, incense or something else, like today's tables, to enter into communion and this, as some kind of service, or to completely limit the satisfaction of their religious needs, or to use it as a means to communion with God apart from Christ the Lord.

They considered such their wisdom to be the height of wisdom and, puffing up with it, treated Christian teaching with contempt, although outwardly they kept a humble appearance. Finally, in verses 20-23 of the same chapter, after "Do not touch, taste less, touch less," there is also mention of the lack of mercy for the body in general. This is a kind of strict life, not kept in the proper spirit and not properly directed, as, for example, with our Doukhobors and Khlysts, and therefore reproachful, because of the admixture of superstition with it.

Bringing together all the features of the false teaching that crept up on the Colossians, we conclude that it was a kind of mixture of Judaism with Eastern superstitions and with the superstitions of Hellenic paganism, which had points of contact with Christianity and through this could have access to Christians, not in favor of the faith of Christ, but for its destruction. It is evident that by the time the Epistle was written, this false teaching had not yet formed into a system, but had already clearly revealed that it was completely contrary to Christian truth.

It established the rapprochement of man with God apart from Christ the Lord, in some way through the Angels, with the participation of the elements and bodily deprivations. And this clearly abolished the cross of Christ. This is how our interpreters depict this false teaching. Theophylact writes: "A certain impious teaching began to penetrate into the Colossians, in which it was believed that not through the Son of God, but through the Angels, we had a connection to God."

Ambrosiastes adds to this: "Those false teachers attempted to corrupt the simplicity of the faith of the Colossians by some philosophical philosophies, in which, among other things, it was inspired, among other things, to look with respect at the elements of the world, since they supposedly govern human life. For this reason the Apostle warns the Colossians in his Epistle not to allow themselves to be deceived, as if they could rely on anyone or anything other than Christ the Lord with their hope."   3) The content and purpose of the Address.

  Since the particular points of false teaching were not clear, it was only clear that it could deviate from Christ the Lord; then St. Paul does not refute these details in detail, although he mentions them in general terms, but arms himself against one main point, that they want to come to God and be saved apart from Christ the Lord. Therefore, having inscribed the Divine power of Christ the Lord over all things, and the image of our reunion with God alone in Him (cf. Col. 1:12-23)

, in refutation of false teaching, he says in general: what this false teaching promises you, and all that it can still promise, all that you already have in Christ the Saviour, in the most certain way and in the most perfect form. Therefore, you need not open your ears to this cunning. Stand firm in what you have received, and you will abound in every spiritual good thing (Col. 2). From this main proposition, that in God our life is hidden with Christ the Lord, St. Paul later deduces his lessons about a worthy life.

Both the very instructions of the Apostle and the tone of his speech clearly show that false teaching is not yet accepted by believers, but is only heard by them. For this reason the Apostle only warns: see to it that you are not deceived by the cunning of these wise men. It can be assumed that some Christians entered into a contest with them, as the reproach shows: why are you ashamed, like those who live in the world? (Col. 2:20).

— What are you ashamed of, δογματιζεσυε — can also mean: why do you allow yourselves to be proclaimed by such dogmas? And: why do you indulge in discussions about such dogmas? As soon as you heard the absurd teaching, you should have turned your ears away from it. And you listen and enter into argument and reasoning. There is nothing to argue: it is clear that apart from the Lord the Savior you will receive nothing.

"It is only seen, but it is not seen that anyone has already inclined to false teaching. Then the Apostle's speech would have been completely different. "The purpose of the Epistle was only to warn against deviation into lies.   4) Time and place of writing.   What is certain is that the Epistle was written in bonds. But in Rome or in Caesarea? Most likely in Rome, before the Epistle to the Philippians and together with the Epistle to Philemon.

It is impossible to think that the Epistle to the Ephesians was written at the same time, because of the difference in greetings and prostrations. The Epistle to the Ephesians was written from Caesarea. Tychicus, having carried him to his destination, could have arrived in Rome by his own way. St. Timothy, Luke, Mark, even Epaphras, and others mentioned at the end of the Epistle could have arrived there with him. The similarity of the Epistle to Colossae with the Epistle to the Ephesians depends on the sameness of the subject, and not on the simultaneity of their writing.