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.

Thus, the Epistle to Colossaeus was written from Rome in the year 61 or 62, at the beginning of St. Paul's stay there, "at the beginning of the bonds in Rome" (St. Chrysostom), and it was sent with Tychicus, who was accompanied by Onesimus, who carried another Epistle – to Philemon.   5) Separation.   The Epistle has the usual preface to St. Paul – a preface (Col. 1:1-11) and an afterword (Col. 4:7-18)

— between which are placed the doctrinal (Col. 1:12-2, 23) and moralizing (Col. 3-4, 6) parts. More detailed subdivisions will go along with the Interpretation.     PREFACE (1, 1-11)   a) Greeting Inscription (1, 1-3)   Chapter 1, verses 1-2. Paul the Apostle Jesus Christ by the will of God, and Timothy the brother, to the holy and faithful brethren in Christ Jesus who are in Colossae.

Все употребленные здесь Апостолом термины обычны ему. Но в приложении к колоссянам каждый из них получает особый некий оттенок мысли — Апостол Иисус Христов волею Божиею. По воле Бога, я — Апостол Иисуса Христа. Это по единству воли Бога Отца и Господа Иисуса Христа; а это единство потому, что вся, елика имать Отец, Моя суть (Ин. 16, 15),— говорит Господь.

Если такова нераздельность Господа Иисуса Христа и Бога Отца, то какое еще помимо Господа может быть для нас лучшее посредство для доступа ко Отцу? «Так Апостол с первых же слов подсекает мудрование лжеучителей» (блаженный Феофилакт). И другое еще внушает сим святой Павел. Он говорит как бы: я Апостол Иисус-Христов и волею Божиею; а те откуда? Если я волею Божиею Апостол; то и учу, открывая прямую волю Божию.

Меня и слушайте, а не тех, кои вам толкуют, иное по преданию человеческому, иное по своему мудрованию. И опять, если вы ищете пути к Богу, а его нельзя верно узнать иначе, как по откровению воли Божией; то держитесь того пути, который мною вам возвещен и на который вы вступили. Какой же это путь? Господь Иисус Христос; помимо Его все распутия. Блаженный Феодорит пишет: «святой Павел присовокупил: волею Божиею,— научая тем, что возвещаемое им угодно Богу и Отцу».

Дополняет сию мысль блаженный Феофилакт: «если я волею Божиею Апостол, то явно, что проповедую истину. Что же именно? То, что к Богу Отцу имеем мы доступ чрез Сына, а не чрез Ангелов и что Им освобождены мы от всех обычаев, и иудейских, и языческих». И Тимофей брат — брат не по христианству только, но паче по сотрудничеству и соапостольству, хотя подначальному и подруководственному; по христианству же он ему сын.

«Выходит, и он был Апостол», — говорит святой Златоуст. Если святой Павел ставит его имя, пиша к колоссянам, то «вероятно, что святые в Колоссах знали и его» (святой Златоуст). Сущим в Колоссаех святым . — Святым — то же, что христианам: ибо, по Апостолу, христиане непременно должны быть святы; и которые не святы, те, должно быть, суть не истинные христиане.