Read the Epistle to the Colossians. Epistle to the Colossians. The City of Colossae and the Founding of the Church in Colossae

Epistle to the Colossians Chapter 1 1 Paul, an apostle of Jesus Christ by the will of God, and brother Timothy, 2 to the saints and faithful brethren in Colossae in Christ Jesus: 3 Grace to you and peace from God our Father, and the Lord Jesus Christ. We thank the God and Father of our Lord Jesus Christ,

The Epistle to the Colossians The purpose of this epistle is to warn the Colossian Christians against false teachers. The apostle Paul warns his readers against "philosophy": "Be careful, brethren, that no one captivate you with philosophy and empty deceit, according to tradition

Epistle to the ColossiansSergei Koblov

Introduction

Coming to another city in any country, I pay attention to how people walk, how they talk, what they wear. For example, in the Moscow metro, you have to quickly walk along the transitions, otherwise people will start grumbling and pushing, recognizing me as a “visitor”, which I would not like. I try to live up to the image of "local", avoiding unpleasant moments of humiliation, condemnation, ridicule and the label "provincial".

This provinciality causes a feeling of inferiority, incompleteness, inadequacy. And since we are created for relationships with people and want to live among people, we strive to adapt to the human community, and, therefore, we change our appearance and behavior so as not to stand out from the crowd.

In the religious sphere, there is also a “provincial” effect. Imagine the emergence of a new doctrine or trend in a city where there have long been two, three, or even five "normal" directions. Naturally, the “newcomer” is criticized for not meeting local standards: “It’s not done like that here,” “Your teaching is incomplete, something is missing.”

What should the believers of the new community do? To make changes in their teaching and practice, and thus "not separate from the collective"? Or remain a "white crow"? Regardless of the answer, you will have to decide what to do with your “provinciality” and survive the consequences of your choice.

How to get rid of the "provincial" complex? How to live in the midst of the diversity of teachings, remaining what God created us to be? Colossians gives one answer to these questions: it is all about the fullness of Christ.

historical setting

The colossi were located 160 kilometers east of Ephesus and, together with Laodicea and Hierapolis, formed the triad of cities in the Lycian Valley.

It cannot be said that the provincial town had no history. Mentions of the Colossi are found in Herodotus and in the 5th century BC. Xenophon found him a hundred years later, still in bloom. The city is also famous for the fact that Tissaphernes was killed here during the Persian Wars in 396 BC. During the Hellenistic period, the city continued to be of commercial importance. In the 1st century AD for unknown reasons, the area and importance of the city were significantly reduced. Perhaps this was due to the emergence of a new route from the northwest to the southeast, connecting Pergamum with Laodicea and further with Attalia, bypassing the city of Colossae, which led to a decrease in its importance.

Every city is trying to achieve glory. It is difficult to argue with the status of the capital of the empire - Rome. Therefore, it was necessary to look for another way: the cities of the Lycian Valley were famous for the export of wool and trade.

During his missionary travels, Paul did not pass through Colosse, but through his ministry in Ephesus (53-55) Epaphras believed, who later most likely became the first minister in the valley and in Colosse in particular.

The appearance of the community attracted the attention of representatives of other teachings: philosophers, Jews, God-fearing people. There is nothing wrong with researching what is offered to you. The problem was that everyone who heard the gospel found it insufficiently convincing or incomplete. They perceived the Good News as one of the elements of the "complete doctrine", when in reality the gospel is the only one. It is likely that the "local" religions were influential enough that Paul denounced them in Col. 2:21. This means that believers in Jesus also began to consider the Good News incomplete.

Remember the moments in your life when we say: “I don’t have enough for complete happiness now ...”. These false teachers seemed to be saying: “For the perfection of your religion, you need to worship the elements, lead an ascetic lifestyle” (2:8, 20-23).

Faced with false doctrine penetrating the community, Epaphras probably tried to solve the problem, but he lacked authority among theologians. For some reason, he goes to Rome, meets with Paul, who is in bondage, and sets out the problem of the community in Colossae.

Paul writes while in prison, most likely in Rome. The epistles to the Philippians and Ephesians were also written during the same period. Theologians agree that Paul at least signed this letter. He may have been dictating the letter to Timothy, as he mentions it in the introduction.

literary purpose

The epistle was Paul's response to Epaphras's account of the gospel ministry in the Lycian Valley (1:4, 2:1) and the problem of false doctrine that arose.

Paul, as usual, gives first the doctrinal teaching, and then examples of how this teaching should be manifested in practical, everyday life. He also notes the positive aspects of the believers in Colosse, and draws attention to their weaknesses: an attempt to add something to the Gospel (2:20-23) or even to get away from the Good News (2:8).

The church at Colosse was mostly pagan, since Epaphras was a Greek and would hardly have attracted the attention of the Jews. But the very doctrine, the fruit of which was piety, probably attracted the attention of the Jewish diaspora.

Therefore, Paul in his Epistle to the Colossians focuses all his attention on the life, death and resurrection of Christ, as on the central, basic and complete foundation of the Christian faith, which does not require any additions. A correct understanding of the fullness of Christ will lead to the fullness and perfection of all other aspects of life.

Theological theme

One of my friends noticed that Paul in one chapter of Colossians expounded as much theology as he did not expound anywhere else, meaning that in other epistles, he painted theology into several chapters. Despite the fact that Paul in this epistle refutes false teachings, he singles out only one theme, with the help of which he answers all the arguments of "philosophers and Jews" - the fullness of Christ. Paul emphasized the superiority of Christ (1:16-20), His sufficiency (2:9), drawing the attention of readers to the perfection, completeness of the person of Christ and His Good News.

The message considers the fullness of Christ as the center of the whole life of any person, especially the believer. An adequate understanding of this Christian dogma affects our relationship with God, our relationship to creation, and, ultimately, our relationship with believers and non-believers.

The Fullness of Christ in Relationship with God.

The purpose of the first coming of Christ and His ministry was “that all fullness might dwell in Him, and that through Him all things might be reconciled to Himself, making peace through Him through the blood of His cross, both earthly and heavenly” (1:19-20). Jesus brought about our reconciliation (1:22) through death on the cross (2:14-15). Through reconciliation, we can stand before God "holy and blameless and blameless." This is precisely the gospel (1:5, 23) that Paul preaches. Upon hearing this "mystery" (1:26), every believer is taught "all wisdom, that he may be perfect in Christ Jesus."

In other words, Paul shows that there is no other way to godliness, to a God-pleasing way of life, but through reconciliation with God through the fullness of Jesus Christ. With this statement, the apostle cuts off in the bud any attempt to become righteous on his own or achieve reconciliation at the expense of his good works. Paul unequivocally writes in 1:21 that we were enemies of God both in thought and in conduct. Refuting the false teachers, he says that the change of the inner man is achieved not through the performance of good deeds and the observance of rituals (2:16, 21), but only by the abiding of the fullness of Christ in the believer (1:27).

And with regard to the precepts and commandments of the Law, Paul writes that this is “the shadow of the future”, they pointed to the necessity and reality of the coming of Christ. This function of the Law ended with the coming of Jesus.

The Law of Moses continues to teach us "all wisdom" by being "images for us, that we should not lust after evil things, as they did" (1 Cor. 10:6). Rome. 13:9 sums up all the commandments: Love your neighbor as yourself. Thus, the Old Testament teaches us to love one another. This is what Jesus Christ commanded (John 13:34).

Apart from asceticism, Paul refutes all pagan idolatry and empty philosophies (2:8). Jesus, and not the emperor, is the only image of God, everything is created by Him, for Him, and everything exists through Him (and not thanks to countless gods and goddesses). Whatever the heresy in Colossae, the apostle Paul makes it clear that there is no point in seeking God's mercy and forgiveness of sins by our works, Jesus Christ got it for us (1:13-14).

Thus, the fullness of Christ is sufficient for a right relationship with God. To believe in Christ is not a provincial habit, but a manifestation of the highest wisdom. Accepting the Good News is doing God's will (1:7, 9). After all, this is what every godly person wants. But not everyone wants to give up "self-willed humility" and accept "the grace of God in truth."

The Fullness of Christ in Creation

Speaking of creation, here we mean everything that God created: the earth, plants, animals, luminaries, people, angels, etc. By correctly understanding the fullness of Christ in relationship with God, we begin to adequately understand our relationship with the rest of creation, with whom our relationship was broken because of the fall.

To Rome. 1:23 Paul explains the consequences of the fall: people, instead of worshiping God the Creator and controlling creation, changed everything. In each area of ​​the Roman Empire, this manifested itself in different ways.

For example, some theologians believe that the "elements of the world" (2:8) are somehow connected with the cult of the goddess Cybele, who experienced her second birth during the time of Paul's ministry. The worship of this goddess included washing with the blood of a bull, experiencing ecstatic states. It included occult practices and philosophical elements, veneration of angels and planets. In general, the cult was of a Jewish-pagan character.

Paul's answer is an ancient Christian hymn (as many commentators believe). In it, the apostle presents Christ in the visible image of the invisible God (1:15), the firstborn son or firstborn (1:15, 18), the Creator of all (1:16), the support by which everything stands (1:17) and the goal, for the sake of by which all this was created (1:16). Jesus is beyond time and space (1:17). The Lord is the Head of his new Body, the Church (1:18).

Paul needed to emphasize the uniqueness of Christ, that Jesus is not just a god descended in the form of a man (Acts 14:11), that He is above all “thrones, dominions, principalities, powers”, that Christ really died on the cross and shed His blood ( 1:14, 20) and “triumphed over them with himself” (2:15).

Paul says all this so that “no one will deceive you with insinuating words” and not force you to worship any third intermediaries. It is necessary to believe only in the Creator, which is Jesus Christ. And all other creatures are subject to Him, including all food and drink (2:16). As Paul wrote in 1 Tim. 4:3-4, there were false teachers who forbade eating what God had created. If there were such restrictions, they anticipated the coming of Christ (2:16-17). What God has created must be accepted with thanksgiving and a clear conscience. At the same time, Paul in Rom. 14 taught that no one has the right to condemn another for eating or not eating certain foods, since we are all servants of Christ. Paul draws the attention of the Colossians to the original plan of the Creator (Gen. 1-2), when the universe and the earth, in particular, were a space for people to live, flora and fauna were subjects of human rule, and man himself was a representative of God's rule on earth.

The fullness of Christ brings back all this order. He has all the power and authority to maintain all order. He accomplished the salvation of people, bringing them into His Kingdom and teaching them all wisdom to be perfect for every good work. Not to engage in the worship of angels and not to believe in the influence of the planets on the fate of people is not provincial, but rather, on the contrary, a manifestation of a firm, rooted faith. (2:7)

The Fullness of Christ in the Community of Believers

Christ is the image of God and, dwelling in us, gives us the opportunity to wear the image of God, returning us to the way of life lost in Eden and restoring the human form we lost to the way God intended it.

The transformation within us must be seen in our behavior, namely in our sin-corrupted relationships with people. With this thought, Paul motivates the Colossians to grow spiritually: "So if you died with Christ..., then, if you rose with Christ..." (2:20-3:3). And he gives them a practical application: what needs to be “dead” and what to “put on” (3:5-17). Harmony in relationship with God should also be manifested in relationships with other people. The fullness of Christ can and should be shown in how we treat Christians and non-Christians.

The image of God in us is our true character. God has chosen us, we stand before Him holy and blameless - this is our current status. And when we believe this, Christ naturally manifests through us mercy, kindness, meekness, long-suffering (3:12). If we do not believe in the fullness of Christ, then we do not mortify our “earthly members” (it is interesting that these are not hands and feet, but fornication, passion, etc.), but on the contrary, we feed them. Because Christ gave us forgiveness (1:14), we can forgive people (3:13). We cannot “but hold on to the head, from which the whole body, by joints and bonds, being joined and fastened, grows with the growth of God” (2:19) and live according to worldly principles in the Church, which is the Body of Christ (1:24).

The fullness of Christ must also be reflected in families: between spouses (3:18-19) and between parents and children (3:20-21). How many books have been written about the problems of relationships within the family, how many tips. Every person is concerned with this question "How to achieve this?". If we look at all the biblical examples, then among them we will not find ideal couples or perfect parents and children. Most of the time we learn what not to do. But most importantly, the heroes of the Bible learn to believe in the promises of God and apply them in their daily lives. Only in this way does it make sense, only in this way does it bear fruit in every good deed. In Paul's understanding, when a husband loves his wife, this is a good thing; when a wife obeys her husband, this is a good thing; when children obey their parents, this is a good thing; when parents do not irritate their children, this is a good thing. This is because, ultimately, these good works reflect the truth of the gospel that he preached.

The transformation of relationships within the church, within each family, also affects relationships outside of it: at work (if we consider the relationship of "servants and masters" in 3:22-4:2 from this perspective) and to non-Christians in general in 4:3-6. It should be noted that all this does not happen automatically, since the Gospel is a mystery (1:26-27, 4:3) that God reveals to every person when He pleases and when a person is ready for it, because it is the mystery of God's relationship and people.

Thus, Paul shows that the fullness of Christ is not an abstract concept, not a philosophical concept, not another commandment, but a fundamental truth for a godly life. The people with whom you are in daily contact, communicate, work, live - this is the "litmus test" of your understanding of the sufficiency of Christ. These are not new requirements and burdensome rules, this is exactly the life that God intended for mankind.

So, communicating with representatives of other beliefs, we should not have an inferiority complex, inadequacy or inappropriateness. We can be sure that what we believe was fully and truly represented in Jesus Christ, the image of God.

There are times in art when a composer, writer or artist does not finish their masterpiece. For example, the second volume of Gogol's Dead Souls. But the Good News of Jesus Christ is the complete work of God's art of salvation. God's word calls us to accept this fullness and walk in it. May God help us in this!

Structure

1. Greeting 1:1-3a
2. Thanksgiving 1:3b-8
3. Prayer 1:9-14
4. Doctrine of Christ 1:15-23
5. Paul's ministry to Christ 1:24-2:5
6. Sufficiency of Christ 2:6-23
7. Practice Section 3:1-4:6
8. Conclusion 4:7-18

Bible Study Questions for Colossians

Colossians 1:1-3a

1. Compare the greeting Col. 1:1-3a greeting Eph. (1:1-2) and Phil. (1:1-2), which were written at the same time. How are they similar? What is the difference?

2. What is the significance of the similarities of these three greetings? What do we learn about God, about Paul, about the believers in these cities?

3. What is the significance of the differences between the three greetings? What do we learn about God, about Paul, about the believers in these cities?

4. Why does Paul indicate that he is an Apostle of Jesus Christ “by the will of God”? Why is it important for readers to know this? Who are you in Christ Jesus by the will of God?

5. How were early readers influenced by Paul's calling them "holy and faithful"? How did they understand these words? What does it mean to you to be holy and faithful?

6. Why does Paul call the Colossians “holy and faithful in Christ Jesus”? Is it possible to be holy and faithful outside of Jesus Christ? Why?

7. Did Paul modify the greeting in his letters to include the wish for "grace and peace"? What is so important in grace and peace? What meaning did Paul put into these words?

8. How do you greet those to whom you write your letters, sms, e-mails? What would you like to change about them?

9. Why does Paul desire grace from God the Father? What does this mean for believers?

10. Why does Paul desire peace from God the Father? What does this mean for believers?

Colossians 1:3b-8

1. What do Paul and Timothy give thanks for when they pray for the Colossians? What do you thank God for in prayer for your students or their students? Why is it important to thank God for them?

2. When believers hear about you, what is the first thing they hear about? Do they talk about your faith, hope, love for all the saints?

3. How do you think faith, hope, and love are related? In what other epistles does Paul write about faith, hope, and love? How are these statements different? How are they similar?

4. What is in store for you in heaven? How strong is your hope? How can you build hope? How can you help others grow in hope?

5. What word of the gospel have you heard? Is it different from what others have heard? How can you tell if you've heard the true word?

6. Do you have the word of the gospel? How do you know about it? What is the fruit of the gospel?

7. Are you growing the word of the gospel? How to determine this growth? How would you characterize the increase in the gospel?

8. What do you think it means to “know the grace of God in truth”? Can you say about yourself that you have known the grace of God? Do you know anyone who you think has known the grace of God in truth? How did they do it?

9. The Colossians learned from Epaphras. From whom did you learn? Can you say about this man that he was “a faithful servant of Christ to you”? Who can say that about you? What prevents you from being a faithful servant of Christ?

10. How do you understand the phrase "love in the spirit"? How is love in the spirit different from love out of spirit? What is your love?

Colossians 1:9-14

1. What does Paul ask God in prayer for the Colossians? Why do you think this is important to Paul?

2. Who is praying for you that you will be filled with the knowledge of the will of God and that you will walk worthy of God? Who are you praying for? Why should we pray for this in our time?

3. What did the Colossians need in order to grow in the knowledge of God and bear fruit in every good work? How do you think Paul prepares his readers for the main theme of his epistle, which is called “The Fullness of Christ”?

4. Bearing fruit in everything you do, what challenges have you encountered? What makes it difficult for you to grow in the knowledge of God? How do you overcome these difficulties?

5. If we are strengthened by every power (1:11), then why do we need patience and generosity with joy? How does God's power help you bear fruit and grow in the knowledge of God?

6. Art. Do verses 10-12 describe actions by which we can walk worthy of God? Share a time when you acted worthy of God.

7. For what we can and should give thanks to God and the Father, according to Art. 1:12-14? How do you understand the phrase "participation in the heritage of the saints"? What impact does this have on your Christian life?

8. How is God the Father described in 1:12-14, and how is God's Son described? What role did God the Father and God the Son play in our salvation? Praise the triune God for your salvation.

9. Share your story of how God "called" you, "delivered" you, and "brought you" into Christ's kingdom (1:12-13). Think about the people in your life whom God is currently calling, delivering, and bringing into the Kingdom of the Son. Spend time praying for them.

10. In your opinion, what is the relationship between the atonement by the blood of Christ and the forgiveness of our sins? What does it mean that Jesus redeemed us? What does it mean that our sins are forgiven? Why is this important for our spiritual life?

Colossians 1:15-23

1. Why do you think Paul uses the word “image” in v. 15, and not “copy” or “prototype”? What does this mean for a correct understanding of the deity of Christ?

2. Why does Paul present Christ as the Creator? What was it for? What does it mean to you that everything was created by and for Christ?

3. Why does Paul emphasize that "Christ is before all things, and in Him all things stand"? Would Christ have had “all fullness” without this characteristic? Why?

4. How are the attributes of Christ as the Creator and as the head of the body of the Church related? Why did Christ need to be the firstborn from the dead in order to be the head of the Church?

5. Is it easy for us to give precedence to Christ in everything (1:18)? Why? Why is it important to our spiritual life that Christ have the preeminence in all things?

6. In 1:19, Paul writes that it pleased the Father that all fullness should dwell in Christ. Why was this pleasing to God? What does reconciliation with God have to do with the fullness of Christ?

7. What did Christ reconcile? How did He do it? What does peace mean to you in your relationship with God?

8. How does the death of Christ (1:22) help you stand holy, blameless, and blameless before God? How does your disposition (1:21) change because of the death of Christ?

9. Why does Paul introduce the condition in 1:23 "unless..."? Are we not saved by grace? How do you understand this verse?

10. How can one fall away from the hope of the gospel? Please share your experience if you have ever "fallen away". How can you encourage others to “keep up” hope?

Colossians 1:24-2:5

1. “Making up the lack of the sorrows of Christ” means partaking in the sufferings of the people of God, that is, the Church. Do you rejoice at the opportunity to suffer for your students? Is it possible to be a Christian and not suffer? Would you consider a "provincial" believer who has never suffered for Christ? Why?

2. What was Paul's ministry according to 1:25? What is your ministry in the church?

3. What word of God is referred to in 1:25? Why does Paul call this word "mystery"? Who could know this secret? Why these people? Are you among them?

4. What riches of glory is Paul talking about in 1:27? Why specifically for pagans? Does Paul exclude Jews in this passage? Justify your answer.

5. How do Paul and his co-workers instruct every person and teach all kinds of wisdom? How do you do it? Is it enough to preach Christ to teach people all kinds of wisdom? Why?

6. What does Paul work for in his ministry (1:29)? Where does Paul get strength for ministry? Who is really acting: Christ or Paul? Who is more active in your life: you or Christ?

7. What struggle is Paul talking about in 2:1? For whose sake did he go to such a feat? What feat have you accomplished for the sake of your disciples or other believers?

8. How could Paul's exploits bring comfort to the hearts of the Colossians? How could consolation lead to knowledge of the mystery of God? Why is Christ called the mystery of God? What does it mean to you that Christ is the mystery of God?

9. Why does Paul write that the hearts of the Colossians are united in love and for complete assurance? How does he know about this? Where does confidence come from? Confidence in what?

10. What “smart words” does Paul refer to in 2:3? When did you experience deception in matters of faith? Have you ever been warned in advance of impending deception in matters of faith? How do you warn your students not to “deceive them with insinuating words”?

Colossians 2:6-23

1. Why does Paul call the Colossians in 2:6 to walk in Christ just as they were taught? Was it possible to walk differently? Has faith in Christ ever been different in your life from your walking in Him?

2. Why does Paul mention “gratitude” again in 2:7? What impact does the practice of thanksgiving have on our Christian life? What do you most often thank God for in your spiritual life? For what, least of all?

3. How is it possible to "be built up on Him" ​​(2:8) and at the same time "walk in Him" ​​(2:7)? Share your experience of walking in Christ based on Him.

4. What doctrines were opposed to those of Christ in Paul's time at Colosse? What did they teach? What teachings exist today? What is their danger to the Christian faith?

5. How does the fullness of Christ refute all the false teachings in Colossae? How does the fullness of Christ answer all the arguments of modern false teachings?

6. Why doesn't keeping the Law of Moses reconcile us to God? What was the function of the Law? What does the Old Testament mean to you now?

7. What if there are believers in the church who observe religious dietary norms or holidays? How to avoid mutual condemnation and conflicts? How does a correct understanding of the fullness of Christ help a peaceful life in the church?

8. When do we tend to drift away from the truth of the gospel? When do we begin to think that the death and resurrection of Christ is not enough for a godly life in God?

9. Why is it difficult for us to remember that we “died with Christ” (2:20)? What “laws” for your spiritual life have you come up with for yourself? Were you able to fulfill them 100%?

10. How to resist the attempts of "unauthorized" humility? How can one “hold on to the Head” (2:19) and grow in God?

11. What commandments of Christ are “the shadow of the future” for us (1:17)? Have you ever encountered legalism regarding these commandments? What did it lead to?

Colossians 3:1-4:6

1. How we are to apply the fullness of Christ according to v. 3:1-4? Why, if we were resurrected with Jesus, should we think about the “higher” (what is above), and not about the earthly? How do you overcome difficulties by thinking about the heavenly and not thinking about the earthly?

2. What does the promise mean to you that when Christ comes, you will “appear with Him in glory” (3:4)? How is this affecting your spiritual life now?

3. Which "earthly members" from the list in Art. 3:5-9 have you not killed yet? What's stopping you from doing it? Is it possible to follow Christ without putting them to death? Why? What happens if you leave them "alive"?

4. In 3:10 Paul alludes to the creation of Adam in Gen. 1-2. How does the apostle describe the new creation or "new garment" in Christ (3:10-15)? Which of the following are you seeing in your life right now? How does the fullness of Christ manifest itself in each of these characteristics?

5. How, according to Paul, should the fullness of Christ be manifested in relationships among believers in the church? Do you think this is feasible in today's churches? Why?

6. How do you think the fullness of Christ should be manifested in the relationship between husband and wife? On what do you base your answer: on the Bible, on the culture you live in, or on your own experience?

7. How do you think the fullness of Christ should be manifested in the relationship between parents and children? What should we keep in mind when answering this question?

8. How do you think the fullness of Christ should be manifested in relationships at work between superiors and subordinates? Do existing laws and really existing unspoken orders hinder the manifestation of a Christian attitude at work, both by the boss and the employee?

9. How do you think the fullness of Christ should be manifested in the relationship between Christians and non-Christians? What relationship difficulties arise between Christians and non-Christians? How can we overcome them?

10. What do you think prevents us from manifesting the fullness of Christ in all of our relationships? How can we overcome these obstacles?

Colossians 4:7-18

7. In 4:16 Paul asks that the letters received from him be exchanged with the church in Laodicea and read in their congregations. Are our congregations always open to preaching by pastors from other churches in your area? What prevents it?

8. What do you like about the way Paul ends his epistles? (You can look at the conclusions of his other messages) How do you end your letters? What would you like to change about your culture or writing style?

9. In summarizing your study of the entire book of Colossians, what have you learned about the fullness of Christ?

10. Having explored the fullness of Christ, what practical steps are you already willing to take to grow in God?

Some places in the epistle to the Colossians, such as 1:4, 2:1, suggest that the holy Apostle Paul himself was not personally in Colossae, but, on the other hand, they do not categorically prove this. Ep. Theophan the Recluse proposes to dwell on the assumption that the holy Apostle Paul was not in Colosse, but perhaps he was. In any case, Christianity in Colosse owes its origin to him.

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 Saint Paul characterizes these false teachers (see 2:4; 2:8; 2:16, 20-23) it is clear that these false teachings did not represent any strictly defined system and were not distinguished by clarity and certainty, but were some mixture of pagan philosophizing, something like the beginnings of Gnosticism, and Judaism, holding on to the old ordinances about food and feasts and circumcision (2:11-15). To inform the holy Apostle Paul, who was then in chains in Rome, about the appearance of these false teachers, Epaphras came, who asked his teacher to write a letter to the Colossians.

The purpose of the epistle was to warn the Colossians lest they be seduced by the insinuating words of the theosophists, that it is possible to rely on someone or anything other than Christ the Lord, rely on their hope (Ambrose), and at the same time to convince them to hold on, as an indisputable truth, that teaching , which was proclaimed to them by Epaphras, “a faithful servant of Christ to them” (; 4:12–13).

Time and place of writing

In the epistle, the holy Apostle Paul twice mentions that he is in chains (, 18). These were the first bonds in Rome, since Timothy was with the Apostle (1:1), who was not at the second bonds. It was written before the Epistle to the Philippians and simultaneously with the Epistle to Philemon. Therefore, the place of writing it " Rome", and the time is probably about 61 or 62 years. It was sent to Colossi with Pacific and Onesimus, who carried from the Apostle a special message to Philemon, his former master (4:7–9).

The letter 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 letter to the Colossians is divided into the following parts

Foreword- Chapter 1 Art. 1–11 Doctrine part- Chapter 1 Art. 12 - ch. 2 tbsp. 23 The didactic part- ch. 3 - 4 ch. 6 art. Afterword- ch. 4 tbsp. 7–18.

Exegetical analysis

Part I

As always, the message begins with an inscription with a greeting on behalf of "Paul, by the will of God an apostle of Jesus Christ, and brother Timothy". Having taught 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 so that they would become more and more spiritually perfected (1 :1–11).

The purpose of the epistle is to warn the Colossians against false teachers. Therefore, in the doctrinal part of the epistle, the holy Apostle first of all depicts the economy of saving people. To do this, he first of all thanks God for delivering us from the power of darkness and bringing us into the kingdom of His beloved Son (1:12-14). After this, the Apostle begins to discuss the very face of the Divine Savior, "Who is the image of the invisible God, the firstborn of all creation"(1:15). “Image,” says Bishop. Theophan the Recluse, “points to consubstantial with the Father: by virtue of what? by virtue of being born. Inasmuch as he was born, consubstantial, being consubstantial, he is an image. "Before all creation"- here it is indicated that the Son of God born and is not a creation of God the Father. “For by Him all things were created, in heaven and on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers, all things were created by Him and for Him.”- this contains an important dogmatic truth that the Son of God is the Creator of everything that exists and, consequently, He cannot be a creation. This does not eliminate the participation in the creation of God the Father and the Holy Spirit. The Apostle, aiming to refute the false teachers who denied the divinity of Jesus Christ, only by this statement emphasizes His Divine dignity. The dogmatic significance of this passage also lies in the fact that different degrees of hierarchy in the angelic world are indicated here: thrones, dominions, principalities, powers" (1:16). "And He exists first of all, and everything costs by Him. ”- “He often repeats the same thing, so that by increasing the frequency of words, as if with frequent blows, the impious teaching is cut to the root. And behold, he did not say: he came into being before all, but: " He is first of all" which is characteristic of God” (St. John Chrysostom).

So, the Son of God, incarnated in the face of Jesus Christ, “is not only the Creator of everything, but also provides for what He created, and rules over the creature, and by His wisdom and power it stands” (Theodoret.). Spirits that do not mediate between God and the world, not eons, as the Gnostics taught, and not angels 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 the Providence of God: 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 from His providence, it would be destroyed and perish” (1:17).

Having said that there is the Lord according to the Godhead, 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, which became Head of the Church, and, as His main work is the reconciliation of all with God. – “And He is the head of the body of the Church; He is the firstfruits, the firstborn from the dead, that in all things He may have the preeminence.” (1:18).

“Having said: Head,” says St. John Chrysostom, “The Apostle wants to show the nearness of the Lord to us and, at the same time, the infinity of God’s love for mankind, that He Who is so high and is above all, deigned to unite so closely with our meanness,” that is, as body head. " He is the beginning."- this means that Christ became the ancestor of humanity renewed by Him. "Firstborn from the Dead"– “As before all the Risen One, Whom all others will follow” (St. John Chrysostom), as the basis, the source of the resurrection common to all (Theodoret). "That He might have the preeminence in all things"- that is, that He be the first in all respects. This is said "in opposition to the false teachers, who introduced many powers (eons), and through that many powers (Bp. Theophan the Recluse)" (1:18).

"For it was good Father so that all fullness may dwell in him.”- that is, so that in His Son all perfection is combined - “everything is in full, it will be required for anyone, both in time and in eternity (Bishop Theophan the Recluse). This idea is also directed against the Gnostics. They taught that the fullness, or pleroma, as they called it, is composed of a numerous series of beings possessing various perfections, and the Apostle teaches that all perfection is concentrated in one Son of God (1:19).

"And in order to reconcile everything to Himself through Him, having appeased everything through Him, by the blood of His cross, both earthly and heavenly.. - here the main work of the God-man is pointed out - 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 the guilt of his sin from man 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 a sinning person: “the angels armed themselves against people,” says St. John Chrysostom, “seeing their Lord offended by them” . Now, after the Lord has accomplished the feat of redemption, the angels treat us like elder brethren to younger ones, like ministering spirits sent to serve for those who have inherited salvation (). This is what it means: “and heavenly” (1:20).

Having outlined the essence of the economy of our salvation, the holy Apostle Paul makes an application of the teaching he expounded, firstly, to the Colossians (1:21–23), and secondly, to himself and to his apostolic ministry (1:24–29). He says that the Colossians can also be worthy of the fruits of the redemptive work of Christ, if only they remain firm and unshakable in faith and do not fall away from the teachings of Christ that they have accepted, preached by him, Paul. About 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 dispensation, as a minister of the Word of God and a preacher of that mystery of salvation, which he had just explained to the Colossians.

Content second chapter everything is directed against false teachers who are trying to deceive the Colossians. The holy Apostle Paul begins his denunciation of them by referring to his exploit, wishing, as it were, to attract the attention of the Colossians and gain their full confidence in himself. First, he praises the Colossians, and with them the inhabitants of Laodicea and Hierapolis, because their hearts are united in love for every richness 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 everything should be asked of Him; He gives wisdom and knowledge” (St. John Chrysostom). But in the course of speech, these words also have the following meaning: “Whoever knows Him, in this very knowledge will acquire all wisdom and all knowledge” (Bishop Theophan the Recluse), will acquire the highest and most precious knowledge. “Therefore,” the Apostle, as it were, inspires the Colossians: “If someone comes to you as a wise man and begins to offer wisdom that is not consistent with the knowledge of the mystery of God in Christ Jesus, do not listen to him: he does not offer you wisdom, but absurd wisdom” (Ambrose and Bishop Theophan the Recluse). " I say this so that someone does not deceive you with insinuating words., explains the Apostle, and admonishes the Colossians: “Be careful, brethren, that no one captivate you with philosophy and empty deceit, according to human tradition, according to the elements of the world, and not according to Christ.”(2:1-8). From this it can be seen that the false doctrine 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 communication with the spiritual world, which was indeed observed among ancient mystical sects, as well as now among spiritualists and the like. "For in Him dwells all the fullness of the Godhead bodily"– that is, in Christ dwells all the fullness of the Godhead bodily, that is, embodied and tangible, and not only figuratively and in some figurative sense, dwells like a soul in a body. “But don’t think,” blessed Theodoret explains, “that He is enclosed in a body – embraced, limited,” for “He is not described by the Divine.”

"And you are complete in him, who is the head of all principality and power.”- you have already been spiritually enriched in Him, and therefore you should not listen to any false teachers: in Him you have all the fullness and do not turn to anyone else. He is the head of all angelic forces - "of every 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 Ruler of all angelic principles and powers (2: 9-10).

"In Him you were also circumcised with a circumcision made without 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 made without hands", which consists in "putting off the sinful body of the flesh" and cleansing from sins in Sacrament of Baptism. These verses (2:11-14) contain the important idea that Old Testament circumcision has been replaced in the New Testament by the sacrament of baptism. It is noteworthy that the Apostle compares Baptism with Burial: from this it is clear that the correct way to perform this sacrament is dive, and not dousing, as is customary in the West.

"Having taken strength from principalities and authorities, he powerfully subjected them to disgrace, triumphing over them with Himself ”- "The apostle says this about the forces of the devil," explains St. John Chrysostom, "because human nature was as if clothed in them." From this we learn that the world of evil spirits also has its own hierarchy, as well as the world of good spirits. With this, the Apostle again warns the Colossians against any special service to the angels: good angels cannot communicate any higher knowledge, in comparison with that which is revealed by the Lord Jesus Christ, and evil angels are defeated by Him and cannot harm believers and follow the teachings of Christ: therefore it is unnecessary resort to any spells against them, or enter into any kind of relationship with them at all (2:15).

In the last verses of chapter 2, from 16 to 23, the holy Apostle offers warnings against certain deviations from the truth. There are only three of these warnings.

Part II

First warning regarding Jewish customs, which Christians do not need to observe: Therefore, let no one condemn you for eating or drinking, or for any feast, or new moon, or Sabbath: this is the shadow of the future, and the body is in Christ. (2:16–17).

In second warning it is suggested not to be seduced by the seeming humility of false teachers and the service of angels. False teachers, in addition to the head of the Church - Christ the Savior, taught to achieve unity with God through the mediation of angels, with whom one must be able to enter into communion by various mysterious means, and in particular, by the exhaustion of the flesh. In this they, like the Gnostics, saw the highest knowledge, proudly treating true Christians, although they took on the appearance of humility of wisdom.

This false doctrine took root, so that the local Council of Laodicea in 365 saw fit in the deliberate canon 35 to forbid "Phrygian angel worship", 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 the latter have? Every spirit is the same here and there.

Third warning: do not get carried away by human wisdom about the need to abstain from certain substances: "Don't touch", "Don't eat", "Don't touch"- obviously, this is not 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 certain types of food can harm a person in a spiritual sense, and therefore they should not be touched. “That everything decays from use, according to the commandments and teachings of men”, that is: food should not be given any spiritual significance, for all substances used in food have one end - decay. How can you attach any mysterious meaning to them? (2:20-22).

"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 taste - “they only have a form of wisdom, or better - they have one naked (empty, empty), but insinuating word (Ecumenius). By “unauthorized service” is meant the image of external worship self-invented by the false teachers, which consisted in the fact that they themselves invented a special rite of worship, unlike anything that had happened before them, perhaps. something like Khlyst's "zeal" or seances. The outward appearance of these false teachers is represented by Bishop. Theophan the Recluse: “Ribbed clothing, quiet speech, downcast eyes, disheveled hair - that’s humility. Turkish dervishes are like that. No matter how insignificant it may seem, it has always attracted and attracts, and not just ordinary ones. It is somehow difficult to get rid of the idea that such people are of some special, higher essence of spirit. Hence honor and obedience to them.

“Non-sparing of the body and neglect of the nourishment of the flesh” obviously also differed among these false teachers in a non-Christian character. Perhaps they, like the Manichaeans, considered the flesh to be evil (2:23).

FROM third chapter starts moralizing part of the message. Here the holy Apostle first presents the Christian life as it should be in itself (3:1–17), and then indicates how it should be in Christians under their various external positions and conditions (3:18–25, continued up to 4 :6). The holy Apostle begins his moral instructions with the exhortation: "Seek what is above" ... "Think about things above, not about things on the earth"... "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 all in God. This is an inner, spiritual life, hidden from others. The fruits of this life hidden in God will be revealed, made manifest to all, "When Christ Appears"- at the Second Coming of Christ and the general retribution at the Last Judgment (3:4). Remembering the glory that awaits the righteous, Christians should turn away from every kind of evil, which the Apostle lists in verses 5-9. The purpose of a Christian is to “put off the old man with his deeds, and put on the new man, who is renewed in knowledge in the image of Him who created him,” that is, “cast aside his self-pleasing self with all passions, and decide to live selflessly for the sole pleasing of God. This determination, embracing the whole being of one who came to the Lord in faith and was baptized, is the new man” (Bp. Theophan the Recluse) (3:9-10). “Where there is no Greek, no Jew, no circumcision, no uncircumcision, barbarian, Scythian, slave, free, but Christ is everything and in everything”(3:11) - “The grace of God in Christ Jesus unites everyone, and from all it makes up one body”, therefore “in Christ Jesus all natural differences disappear” (Bishop Theophan the Recluse).

Having freed a Christian from passions, the Apostle clothes him in virtues, listing in verses 12-17 the virtues that should be characteristic of Christians, of which he especially emphasizes "Love, which is the totality of perfection". (v. 14), that is, “the combination and content of everything that constitutes perfection, as it were, the root” (Bp. Theophan the Recluse). The means to success in a virtuous Christian life are supplied by the Apostle: enriching the mind with the knowledge of Divine truths, prayer and doing everything in the Name of God (3:16-17).

In the second half of the third chapter (vv. 18-25), the holy Apostle gives moral instructions to Christians depending on their position: separately for wives, separately for husbands, children, fathers, slaves.

In the first 6 verses fourth chapter ends these moral instructions. The apostle commands a fair attitude towards slaves, and then again proceeds to general instructions for all Christians, regardless of their social status, inspiring constancy in prayer and spiritual vigilance with thanksgiving. In conclusion, the Apostle asks to pray for him with his co-workers, " to open the door for us to speak" to help them preach His Word without hindrance (4:1–4). The apostle commands a prudent attitude towards "outsiders", that is, those who still did not believe, and admonishes: " may your word always be with grace, seasoned with salt ", that is, sincerely, coming from the heart and breathing benevolence, but at the same time restrained and prudent, which means "seasoned with salt"(vv. 5-6).

Verses 7–18 make up afterword. In it the Apostle says that he sends this message with Pacific, “a beloved brother and faithful servant and worker in the Lord” (vv. 7–8). Onesimus, a former servant of Philemon, is sent with him. In conclusion, the Apostle conveys greetings from those who are 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).

Having passed through Phrygia and the Galatian country, they were not allowed by the Holy Spirit to preach the word in Asia.

And after spending some time there, he went out and went through the country of Galatia and Phrygia in order, confirming all the disciples.

Your Epaphras greets you, the servant of Jesus Christ, who always strives for you in prayers so that you remain perfect and filled with everything that pleases God. I testify of him that he has great zeal and concern for you and those who are in Laodicea and Hierapolis.

Paul, a prisoner of Jesus Christ, and Timothy, brother, Philemon, our beloved and collaborator, and Apphia, (sister) beloved, and Archippus, our companion, and your home church.