Введение

1) Information about Christian society in Colossae. Colossae is a Phrygian city (in Asia Minor) on the Lyka River, not far from its confluence with the Meander. Ancient historians call it a large and rich city. In the Middle Ages it began to be called Khona; now it’s a small town. In close proximity to it were the cities of Hierapolis and Laodicea. The faith of the Colossians in the Lord Savior - from the Apostle Paul; but probably not directly, but through his disciples. It seems that Epaphras was converted by Saint Paul first, followed by Philemon and his family; and they then spread the holy faith not only in Colosse, but also in Hierapolis and Laodicea. The colossi were in constant trade relations with Ephesus. Therefore, it can be assumed that the above-mentioned persons were converted by Saint Paul in this city, if not in any of its double crossings through Phrygia. Epaphras, it can be assumed, was converted earlier than others and, while staying with Saint Paul, received from him complete instruction in the objects of faith, so that he was considered capable of teaching others. When Philemon was later converted and returned home, the Apostle did not hesitate to send Epaphras with him to those countries and entrust him with preaching the Gospel there - which he did and for which he is called a co-worker by St. Paul (Col. 1:7). Filimon's family helped him in this. Therefore, in the Epistle to Philemon, the Apostle calls Philemon his companion, and Archippus, his son, his co-combatant (Phil. 1:2). Having spread the faith, they maintained it. Philemon had general meetings of believers in his house, and Archippus ruled them, for the Apostle writes about him at the end of the Epistle: recite to Archippus: “Keep the service that you have received in the Lord, that you may do it” (Col. 4:17). Epaphras watched over all three cities, moving from one to another and confirming everyone in faith and life according to faith. About this he had “much jealousy and illness and was always struggling in prayer” (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, their life was holy, and all their practices in the matter of faith and piety were beautiful (Col. 2:5). Probably, the Laodiceans and Hierapolis were the same. Whether Saint Paul himself was in those places or not, neither one nor the other can be affirmed with decisiveness. 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: “having heard your faith” (Col. 1:4), and on the fact that he wrote: “the feat of the imam about you and about those who are in Laodicea, and in Hierapolis, and you have not seen my face in the flesh” (Col. 2:1). But neither one nor the other provides decisive grounds for asserting what they want to affirm. “Hearing faith,” and Saint Paul wrote about Philemon (Phil. 1:5); Meanwhile, below he says to him: “I owe it to myself” (Phil. 1:19). Why is it necessary to believe that both here and here the Apostle wanted to say that he heard about the state of their faith, and not about the fact that they began to believe. Epaphras told him in what good condition the faith and life of faith were among the Colossians; The Apostle thanks God for this; and what they believed, he could see with his own eyes. Likewise, from the place where it is said about those who did not see the face of the Apostle, one cannot directly conclude that the Colossians and their neighbors did not see him. This passage reads like this: “I want... lead you, since the imam has fought for you and for those who are in Laodicea and in Hierapolis, and no one has seen my face in the flesh” (Col. 2:1). It can be understood this way: I have a feat not only for you, but also for everyone who has not seen my face; and so: I have a feat 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, but according to the second, that they did. And it cannot be said that the last consequence is more direct. This is how blessed Theodoret admits this. This place, according to him, has the following meaning: “I have great concern not only for you, but also for those who have not seen me.” - Others want to prove the non-existence of St. Paul in Colosse and neighboring cities by the fact that the book of Acts says twice that the Apostle passed through Phrygia, on his second and third journey; but not once is it mentioned that he stopped there to preach. But in Acts it is not noted about Galatia that Saint Paul, passing through it, stopped there to preach; and yet in the Epistle to the Galatians he directly says that they were taught faith from him. And blessed Theodoret, from the fact that the book of Acts mentions the passage of St. Paul through Phrygia, draws the conclusion that he planted the faith in it - and precisely in those places about which we are talking: for, he says, Laodicea is the main city of Phrygia, and Colossae (with Hierapolis) is in its close neighborhood. If, heading to Ephesus on his third journey, Saint Paul visited the Churches planted on his first journey, then he could not pass by these particular cities: they are on the way from Iconium to Ephesus. “Nothing stopped him from staying in them.” But let him not stop; he could visit them from Ephesus. He didn’t stop along the way; but when Epaphras and Philemon converted in Ephesus and then planted the faith in their own and neighboring cities, then Saint Paul also visited them: it was not far, and communication was convenient. – It is said that the Colossians learned the faith from Epaphras (Col. 1:7). So it is assumed that Epaphras planted the faith, and St. Paul could visit those cities when the faith had already spread in them. So, none of the proposed grounds gives a decisive conclusion about the non-existence of St. Paul in Colossae and neighboring cities. This can only be suggested by the fact that the Epistle does not make any indication of this. If Saint Paul had seen them, he would have hinted about this somehow in his Epistle. You can see the hint in the following words: “He (the Church) was a minister according to God’s plan given to me in you, to fulfill the word of God” (Col. 1:25); but this hint cannot be considered definite, because by “in you” one can mean the pagans in general. And in general, the tone of speech of the entire Epistle is more likely to speak to someone who has not seen the Colossians than to someone who has seen them. Where to stop? Let's dwell on the probability: it seems - it wasn’t, but maybe it was. Blessed Theodoret, who claims that Saint Paul was in those places and himself planted faith there, concludes his instructions about this as follows: “however, let them understand this as anyone pleases, because to speak one way or another (about this) does not constitute a difference in dogma.” We can do the same. However, our other interpreters believe that Saint Paul did not see the Colossians. 2) Reason for writing the Message. The faith of the believing Colossians and their neighbors was in good condition; but she was in danger from some false teachers. Epaphras, not hoping or seeing his powerlessness to protect his flock from them, resorted for help to Saint Paul, his teacher, when he was in prison, probably in Rome. Having learned about such a danger for the Christians there, the Apostle writes an 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 unclear. Let's read about this part of the Message and make possible suggestions from them. St. Paul writes: “Let no one deceive you in contention of words,” in insinuating words (Col. 2:4). Here only the general technique of false teachers is indicated - to cover up lies with eloquence and cunning. Next we read: “Beware lest anyone deceive you with philosophy and vain flattery, according to the tradition of men, according to the elements of the world, and not according to Christ” (Col. 2:8). From this it is clear that there was some kind of philosophizing that did not agree with faith, which considered itself to come from distant antiquity according to human tradition, as was the case, for example, with the then Kabbalists, Theosophists, Theurgists, and in which outstanding importance was given to the elements of the world, perhaps as tools for communicating with spirits, which is mentioned below in the Apostle, just as it was among the astrologers, Magi and spirit-callers, similar to modern spiritualists. Then it says: “Yes, no one... condemns you about eating, or drinking, or about part of the holiday, or about new moons, or about Sabbaths” (Col. 2:16). It is clear that the false teachers were among the Jews, who adhered to the provisions of their law about food and holidays, also about circumcision and everything else that a Jew treasured, as can be concluded from the previous speech of the Apostle (Col. 2:11-15). Then: “Let no one deceive you by the humility of mind that was bestowed upon him and by the service of angels... being crushed by the mind of his flesh, and not holding up his head” (Col. 2:18, 19). Here one can see the germ of the doctrine of the forces mediating between the hidden Divinity and visible creatures, which later developed into a whole system among the Gnostics. With these forces - invisible spirits, they thought through, perhaps, incense or something else, like today's tables, to enter into communication and with this, as some kind of service, or completely limit the satisfaction of their religious needs, or use it as a means of communication with God besides Christ the Lord. They considered such wisdom to be the height of wisdom and, intoxicated by it, treated Christian teaching with contempt, although outwardly they maintained a humble appearance. Finally, in verses 20–23 of the same chapter, after: “do not touch, do not taste, do not touch,” there is also a mention of not sparing the body in general. This is some kind of strict life, not held in the proper spirit and not properly directed, as, for example, among our Doukhobors and Khlysty, and therefore reproachful, due to the admixture of superstition in it. Bringing together all the demonstrated features of the false teaching that was creeping up on the Colossians, we conclude that it was some 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, however, in favor of the faith of Christ, but to ruin it. It is clear that by the time the Epistle was written, this false teaching had not yet formed into a system, but it had already clearly revealed that it was completely contrary to Christian truth. It established the rapprochement of man with God besides Christ the Lord, somehow through the Angels, with the participation of the elements and bodily deprivation. And this clearly abolished the cross of Christ. This is how our interpreters portray this false teaching. Theophylact writes: “some kind of wicked teaching began to penetrate to the Colossians, in which it was believed that we are brought to God not through the Son of God, but through Angels.” Ambrosiast supplements this: “those false teachers attempted to corrupt the simplicity of the faith of the Colossians with some kind of philosophical wisdom, in which it was instilled, among other things, to look with respect at the elements of the world, since they supposedly govern human life. Therefore, the Apostle warns the Colossians in his Epistle not to allow themselves to be deceived, as if they can rest their trust in anyone or anything other than Christ the Lord.” 3) Contents and purpose of the Message. Since the particular points of the false teaching were not clear, it was only clear that it could deviate from Christ the Lord; then Saint Paul does not refute these particulars 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 outlined the Divine rule of Christ the Lord over all things and the image of our unification with God in Him alone (Col. 1:12-23), he, in refutation of false teaching, generally says: what this false teaching promises you and everything that can still be promised, all this you already have in Christ the Savior - in the most certain way and in the most perfect form. Therefore, there is no need for you to open your ears to this cunning talk. Stand firm in what you have received, and you will abound in every spiritual good (Col. 2). From this main position, that in God our life is hidden with Christ the Lord, Saint Paul later draws his lessons about the worthy life. Both the very instructions of the Apostle and the tone of his speech clearly show that false teaching has not yet been accepted by believers, but is only heard by them. Therefore, the Apostle only warns: be careful not to be deceived by the cunning of these wise men. It can be assumed that some Christians entered into competition with them, as the reproach shows: “Why are you competing with those who live in the world?” ( Col. 2:20 ). - “What are you striving for,” δογματιζεσυε - can also mean: why do you allow yourself to be announced with such dogmas? and: why do you indulge in reasoning about such dogmas? As soon as you heard the absurd teaching, you should have turned your ears away from it. And you listen and also enter into argument and reasoning. There is no point in arguing: the point is clear that apart from the Lord the Savior you will not receive anything. “That’s all we can see, but it’s not clear that anyone has already inclined to false teaching.” Then the Apostle would have had a completely different speech. – The purpose of the Message was only to warn against deviating into lies. 4) Time and place of writing. What is certain is that the Epistle was written in bonds. But in Rome or 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, due to the difference in greetings and bows. The Epistle to the Ephesians was written from Caesarea. Tychicus, having carried it to its destination, could arrive in Rome on his own way. Saint 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 and the Epistle to the Ephesians depends on the sameness of subject matter, and not on the simultaneity of their writing. - So, the Epistle to Colossae 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” (Saint Chrysostom), and sent with Tychicus, who was accompanied by Onesimus, who carried another Epistle - to Philemon. The epistle has the usual St. Paul preface (Col. 1:1-11) and afterword (Col. 4:7-18), between which are placed the doctrinal (Col. 1:12-29, 2:1-23) and moral (Col. 3:1-25, 4:1-6) parts. More detailed divisions will follow the Interpretation. You might be interested in: