Предисловие (Кол. 1:1–11)

a) Inscription with greeting (Col. 1:1-3) Col. 1:1, 2. Paul, Apostle of Jesus Christ by the will of God, and Timothy brother, who are holy and faithful brothers in Christ Jesus in Colossae. All the terms used here by the Apostle are common to him. But when applied to the Colossians, each of them receives a special connotation of thought - “An Apostle of Jesus Christ by the will of God.” By the will of God, I am an Apostle of Jesus Christ. This is according to the unity of the will of God the Father and the Lord Jesus Christ; and this unity is because “all that the Father has is Mine” (John 16:15), says the Lord. If such is the inseparability of the Lord Jesus Christ and God the Father, then what other better means than the Lord could be for us to access the Father? “Thus, from the very first words, the Apostle undercuts the wisdom of false teachers” (Blessed Theophylact). And St. Paul also suggests something else. He says, as it were: I am an Apostle of Jesus Christ and by the will of God; where are those from? If I am “the will of God” an Apostle; This is what I teach, revealing the direct will of God. Listen to me, and not to those who interpret for you, one according to human tradition, another according to their own wisdom. And again, if you are looking for the way to God, and it cannot be truly known except by the revelation of the will of God; then stick to the path that I announced to you and which you have entered. What is this path? Lord Jesus Christ; besides Him are all the crossroads. Blessed Theodoret writes: “St. Paul added: “by the will of God,” teaching that what he proclaimed was pleasing to God and the Father.” Blessed Theophylact complements this thought: “if I am an “Apostle by the will of God,” then it is clear that I am preaching the truth. What exactly? The fact that we have access to God the Father through the Son, and not through the Angels, and that by Him we are freed from all customs, both Jewish and pagan.” “And Timothy is a brother” - a brother not only in Christianity, but even more so in cooperation and co-apostleship, although subordinate and under leadership; According to Christianity, he is his son. “It turns out that he was an Apostle,” says Saint Chrysostom. If Saint Paul puts his name when writing to the Colossians, then “it is likely that the saints in Colosse knew him too” (St. Chrysostom). "To the saints who are in Colosse." – “To the saints” is the same as to Christians: for, according to the Apostle, Christians must certainly be holy; and those who are not holy must not be true Christians. The only saints in the world are true Christians. Consequently, whoever hopes to become a saint apart from Christianity has a vain hope. "And to the faithful brothers in Christ Jesus." And to the faithful in Christ Jesus, and to the brethren in Christ Jesus. For if they are faithful, it is only by the power of Jesus Christ; and if brethren, then only because they were born in one womb of the font of baptism and were born with one Spirit, and were clothed in one Lord Jesus Christ. “How, tell me, did you become a saint? Is it not because he was sanctified by the death of Christ (in the font)? Why are you called faithful? Is it not because you believe in Christ? How did you become a brother? Is it due to any deeds or virtues? No, but about Christ Jesus. So how do you attribute to the Angels that we have access to the Father?” (Saint Chrysostom and Blessed Theodoret). Saint Chrysostom, and after him Blessed Theophylact, put forward a special meaning of the word: faithful, which, if it came to the minds of the Colossians when reading it, gave a very sensitive suggestion. “We are called faithful not only because we believe, but also because God entrusted us with secrets that even the Angels did not know before us” (St. Chrysostom). They are entrusted to you too. For what? Because you are considered worthy of trust. “He himself is the author of what has been entrusted to you, who made you worthy of trust” (St. Chrysostom). Show yourself to be such in practice, and keep the mysteries of faith intact. Angels should not be brought here; for what you have received and have is beyond their power; unless you decide, leaving what is greater and more reliable, to grab hold of what is less and unreliable. Although Saint Paul did not say: the Church of God, but simply: the saints and faithful brothers; however, this does not mean that the believers in Colossae were not built into the holy Church in the Lord. There Epaphras, the apostolic co-worker (Col. 1:7); there is Archippus, who accepted the ministry of the Lord (Col. 4:17), and a well-ordered brotherhood of believers (Col. 2:5). This can all the less be doubted that the Laodiceans are called the Church (Col. 4:11). Col. 1:3. Grace and peace to you from God our Father and the Lord Jesus Christ. Grace as the source of all spiritual blessings, peace as its fruit. Grace, descending inside and transmuting and transforming everything there, reconciles and sincerely unites with God, pacifies everything inside and binds everyone in a fraternal union. All this is given, observed and abundantly from God the Father and the Lord Jesus Christ. The Colossians already had grace and peace as believers. The Apostle wishes them well: may they abide in you and abound to you (Ambrosiastes). As this only happens from God the Father and the Lord Jesus Christ, these words should have led those who heard about other paths to this to think: but these new paths, of course, do not lead to where they boast of leading. b) The beginning of the Epistle (Col. 1:3–11) Here the Apostle: aa) praises the faith and love of the Colossians with hope (Col. 1:3–8) and: bb) confirms that he does not cease to pray for their success in the knowledge of the truth and in deeds pleasing God (Col. 1:9–11). Both are testified by his warm disposition towards them, and in them it evokes diligent attention to what he has to say, due to the confidence aroused in them that everything he says will be the fruit of his love and sincere goodwill. Praises in advance. For “it is usual for an Apostle to first anoint his ears with praise, and then to offer the proper teaching. Therefore, here too he said that he glorifies God in his prayers for the faith that they have in the Lord Christ, and for the love that they continue to show for all those of the same faith” (Blessed Theodoret). Col. 1:3. We thank the God and Father of our Lord Jesus Christ, who always prays for you. “Thank you” – me and Timofey. Or he speaks from himself alone, showing quiet modesty, which more conveniently passes to the heart. The Apostolic Heart thanks for the perfections of the believers. I am glad that everything is going well for you, and I thank God for your perfection in spirit. It is so great that it causes thanksgiving, because of the consolation that you give to those who know you. By giving thanks to himself, and to them, and with them to everyone, he teaches and disposes to thank God. “We give thanks to the God and Father of our Lord.” Everything leads to unity (St. Chrysostom), showing together that the one true God is the Father of our Lord Jesus Christ and that between God the Father and the Lord Jesus there is no mediation, just as there is none between believers and Christ the Lord. Believers are one with Christ the Lord, and He is one with the Father God. This is a golden chain, bound by God Himself. The Father of our Lord is also our Father by grace, and by this name He deigns to be called by His children, who are born in the Lord Jesus by the Holy Spirit. Our Father! - the believers cry; and the Spirit moves their hearts to cry out: Abba Father! The Apostle began his Epistle with sweet speeches, generating sweet thoughts and feelings. “Always praying for you.” Every time I pray, I pray for you and, while praying, I thank God for you. “He shows his love for them not only by thanksgiving, but also by unceasing prayer” (St. Chrysostom). He constantly nurtured a favorable disposition towards them, wishing from God to bring down every good thing on them. And such a disposition is rightly recognized as unceasing prayer. Col. 1:4. Having heard your faith, which is in Christ Jesus, and the love you have for all the saints. “The Apostle testified here to their perfection, saying that they shine with faith and love” (Blessed Theodoret). For in Christ Jesus the height of perfection is “faith abounding in love” (Gal. 5:6). “Hearing” – from Epaphras. The Apostle could have known that they believed before, perhaps even personally; but, what is their faith, he now heard about this from Epaphras and, having heard, thanked God: after I heard from Epaphras, what is your faith, I do not cease to thank God for that. “The faith that is in Christ Jesus,” πιστιν εν Χριστε Ἱησου, is not the same as faith in Christ Jesus. Here is how they have it. Faith came to them, and they heard about it, by the grace of Christ Jesus; having heard it, they submitted to it and accepted it in their hearts through the influence of Christ Jesus; and, having accepted, they place the hope of salvation in the one Lord Jesus Christ, and rest in Him alone by faith. By instilling such thoughts, without much refutation, he dissuades them from false teachings in advance. Above I mentioned “Our Lord”, and here about “Jesus Christ”. He, he says, is our Lord, and not His servants (that is, not Angels). These names: “Christ” and “Jesus” are signs of God’s great benefits to us, according to the economy of salvation in Christ Jesus. For our sake He accepted the anointing (became Christ); He “saved (is Jesus) His people from their sins” (Matthew 1:21) (St. Chrysostom and Blessed Theophylact). The love that you have for all saints extends to all saints, that is, to all Christians, not only fellow citizens, but also neighbors, and wherever they may be. The name of a Christian is enough to evoke your love and be warmed by it. Indicates a heartfelt union with everyone, generated by the consciousness and feelings of spiritual kinship with all believers in the Lord. Love praises the active - of course, hospitality, alms and all kinds of sociability - the work of love, and not just feeling. Col. 1:5. For the hope set aside for you in heaven, which you first heard in the words of the truth of the gospel. By hope we mean what is hoped for, namely future blessings (St. Chrysostom), set aside, assigned for them in heaven. They are called hope because they are acquired by it, and with such confidence, as if they were already possessed. I spoke above about the labor of love, and labor needs support. The strongest support for him is the hope of future benefits. “You, he says, love the saints, not for the sake of anything human, but for the sake of the hope of future blessings” (Blessed Theophylact). “You do this diligently, looking with the eyes of faith at the Kingdom of Heaven prepared for you” (Blessed Theodoret). But hope affects not only love, but also faith. There is no faith without promises; and the promises attract her. When the promised benefits are perceived in the heart with certainty of their receipt, then faith becomes unshakable. Faith proclaims blessings and assures them of their certainty; but hope is born separately and, when born, gives rest to faith itself. She then stands as if on a stone. Why - “for hope” must be attributed to both love and faith. But we also need to remember that faith, love and hope are inextricably linked and in constant mutual influence. However, “for hope” it seems more appropriate to refer to: thank you. We thank God for your faith and love, because for this, great blessings are undoubtedly reserved for you in heaven. Considering your good as ours, we rejoice for you for this sake and thank God. This is what Saint Chrysostom understands: “we rejoice, says the Apostle, that you have acquired great things for yourself in heaven.” Theophylact repeats the same thing: “or (so we must understand) we give thanks, because you undoubtedly have to inherit imperishable blessings.” The words: “set aside in heaven” mean both the certainty of receipt and the safety of what is set aside. Pledges, βραβεια, are called deferred - prizes in competitions. You just reach your goal, take the upper hand, and what follows you for it is already ready: there it lies specially, set aside for the one who achieves it; and if you achieve, it is yours. And what he said: “in heaven,” “indicates something safe” (St. Chrysostom). “It was not deposited on earth, where it would undergo decay, but “in heaven,” where it is both whole and safe. So, do not waver in your hope: for what has been set aside for you is in a safe place” (Blessed Theophylact). “Even before you heard,” about which they heard in advance, they received advance notice. Where and when? “In the word of the truth of the gospel.” At the same time, as you heard the word of truth of the gospel, you also heard about the benefits laid aside for the believers. The gospel is the gospel because it proclaims great blessings to those who receive it. The promise of good things comes ahead, irritates faith and attracts the heart. For what does the gospel say? You are perishing; There is only one salvation for you only in the Lord, who is preached to you. Believe, and you will be saved and receive eternal life. This is what those proclaimed by the gospel hear first. The Colossians heard this too. And the Apostle reminds them of this, forcing them to go through the thought of how they bowed to faith, grasped what was put aside and calmed down there. For the purpose of the Epistle, it was very important that they more clearly restore all this in memory: for then there would be nothing mediating between their hearts and the Lord, just as between them and God the Father there would be no other mediator except Christ the Savior. The very expression: “in the word of the truth of the gospel” means: in the truest word of the gospel. “But if this is the word of truth, then there is no lie in it. How do you want to make it false, opening your ears to hear the speeches of those who are trying to shake your faith, that salvation is only in the Lord Jesus, as the gospel originally taught you?” (Blessed Theophylact). Col. 1:6. That which is in you, as it is in the whole world: and it is fruitful and growing, as it is in you, from this day you have heard and understood the grace of God in truth. ““That which is in you,” παροντος, he said metaphorically, presenting the gospel with a living face. It did not reach only you and then, passing by, departed, but remained in you, abides and dominates over you” (St. Chrysostom and Blessed Theophylact). What it announced to you in the beginning, it also proclaims now; and this is not only in you, but also “in the whole world.” “Likewise throughout the world.” What a huge society! And they all believe alike, having been taught the same gospel. “The Apostle added this so that many are more confirmed in the teaching when they learn that they have many accomplices in accepting it” (St. Chrysostom and Blessed Theophylact). Then it was not yet everywhere, but in the most important places it was already firmly seeded, and it only took time for it to gain strength and grow. This was so, as the Apostle immediately says. “And it is fruitful and grows, just as it is in you.” It is in you, as it is in the whole world, and in the whole world it is fruitful and growing, as it is in you. “It is everywhere, it rules everywhere, it stands everywhere. And it doesn’t just stand, but “is fruitful and growable.” It is fruitful by deeds, it grows by the fact that it accepts many. But neither one nor the other would exist if it did not remain unchanged: for plants are also dense when they stand firmly in the ground” (St. Chrysostom and Blessed Theophylact). The Apostle expressed himself in such a way that he gives the idea that the fruitfulness and growth of the gospel is its integral property. Just if it takes root in at least a few hearts somewhere, then it will begin to bear fruit and expand. These qualities of him can be outlined like this. “Fruitful” – enlightens, sanctifies, pleases; “growing” - deep, and high, and growing in breadth, both internally in each person, and externally in attracting many people. “As in you.” “He wants to pre-occupy them with praise and take possession of them, so that later, even if they wanted to, they would be ashamed to retreat” (St. Chrysostom and Blessed Theophylact). But this also gave firmness: for if you have already received fruit, then what is the point of leaving this obviously fruitful thing and rushing to something new and unknown? “Out of this day you have heard and understood the grace of God in truth.” “The gospel has been fruitful and growing in you since the day you heard it and knew the grace of God. How? Not in a phantom, not in seductive words, but in truth, that is, by the action of signs and wonders” (Blessed Theophylact). “And what immediately showed its power at the very beginning, isn’t it difficult for him now to begin not to believe?” (Saint Chrysostom). They heard the gospel and believed, and having believed, they accepted the grace of God, which, with its enlightening, sanctifying and pleasing effect in the hearts, made it clear to everyone that the faith proclaimed by the gospel is undoubtedly true. From then on, you continued to bear fruit and grow, improving yourself in spirit and attracting others to the faith. At first, were there many of you? Epaphras and Philemon with their family. And now you also have many believers, and besides you also in Laodicea and Hierapolis: all of one seed. And you are all wise, and holy, and skilled in all things. And all this is growing and will continue to grow. And what is so fruitful and growable, how can one stop believing? The Apostle wanted to impress upon their minds two pictures—the ubiquity of faith and its beneficence—the most powerful indications of the truth of faith. Saint Chrysostom says: “You see, the entire universe turns to faith. And is it necessary to talk about what is happening to others? What is happening to you is already convincing; for you “will understand the grace of God in truth,” that is, from the works themselves; so by these two faith is established, both by the fact that everyone believed and by what you experienced.” “We have understood the grace of God in truth” - it can be this way: by the very deed we have experienced how great the grace is brought by the gospel to those who receive it with faith. Col. 1:7. Just as you took away from Epaphras, our beloved fellow worker, who is a faithful servant of Christ over you. Praising the Colossians for their faith, the Apostle had the need to praise the faith itself, exalting its truth: which he does in an imperceptible way. Having previously mentioned two of its features - ubiquity and beneficence, he now raises it to its imprecise beginning, that is, to Christ the Lord. Saint Paul was sent by the Lord himself, and Epaphras was sent by Saint Paul. Thus, the sermon of Epaphras, through Saint Paul, is raised to the Lord Himself, as its beginning and Giver, and through this it is sanctified by Divine authority and receives the power obliging one to believe. It is for this very purpose, that is, to restore in consciousness the obligation to believe unswervingly, as they accepted at first, and Saint Paul here remembers Epaphras, exposing not his personal merits, but his significance in the economy of salvation on earth; he is my fellow servant, and for you a faithful servant of Christ. From him you learned, εμαθετε; he led you to experience the grace of God through action. And this would be enough to keep you faithful to the faith; but I will also add to this that he did not teach you on his own. The Lord Himself sent me, and I sent him, in the name of Christ the Lord. He is a fellow servant, συνδουλος, - Christ’s to me. We are one Lord's slaves and workers. Because what he taught you is from the Lord. Do not waver in your faith in what you received from him. Blessed Theodoret writes: “The Apostle adorned Epaphras with many praises, calling him beloved, co-worker, faithful servant of Christ, so that the Colossians would honor him with greater respect.” Blessed Theophylact explains: “The Apostle called him “beloved fellow servant,” showing that he is a man worthy of all faith, for Saint Paul would not have loved him and would not have called him his fellow servant if he had not been a true preacher. He called him “a faithful servant of Christ” about them, making it clear that among them he served for their good in deeds befitting Christ.” That is, the economy of salvation, perfected by Christ the Lord, was learned by them as faithfully as if Christ Himself had done it. “The servant of Christ for you” simultaneously expresses the fact that he is a man of prayer and an intercessor for you before Christ. Col. 1:8. And show us your love in Dus. Blessed Theophylact believes that Epaphras went to Rome on behalf of the Colossians to serve Saint Paul in prison. Arriving there, he gave Saint Paul correct information about the warm faith of the Colossians, about their good Christian life and special love for the Apostle himself. He immediately informed him about the false teaching with which some superstitious people were approaching them (Blessed Theophylact). It is not clear from the Epistle that the Colossians (and their neighbors) were damaged in their way of thinking. Therefore, the Apostle confines himself to simply pointing out false teachings, considering it sufficient to deviate from them to restore in the memory of the Colossians how they believed, what grace-filled actions they received through faith, and how they lived and matured in faith, adding to this a reminder of their heartfelt disposition towards him. Love is stronger than arguments. In order to convince the lover, it is enough just to hint that such and such a way of thinking is displeasing to him. For this purpose, he remembers their love here, in order to take hold of this love, like a leash, and lead them wherever he pleases. The Apostle called their love for themselves love in the Spirit, showing that it was generated in them not as human loves are usually generated, but under the influence of the grace of the Holy Spirit, in a spiritual order and for spiritual purposes; and, moreover, pure, faithful and strong. “This love is wondrous and firm, while others bear only the name of love” (St. Chrysostom). Col. 1:9. “For this reason, we, too, who have heard it from day to day, do not cease praying and asking for you, that His will may be fulfilled in your understanding in all wisdom and spiritual understanding.” “For this sake” - what? Because we have heard about your faith and love” (St. Chrysostom). Of course, their love for the Apostle, which was mentioned before, also took part here; but that was the main thing. The apostolic heart rejoices when it sees such strong beginnings of the work of God in them. But just as firstfruits and good ones are still firstfruits; then he prays that God will lead them further to perfection. He seems to be saying: “We have good hopes for you (based on these good beginnings), and this good hope prompts us to pray for your future successes. Just as in competitions we especially excite those who are close to victory, so Paul especially rushes to the aid of those who have shown great success in virtue, and encourages them” (St. Chrysostom). “We hear from bad days, we do not stop praying and asking.” Without ceasing, he says, with all diligence and intensity in our prayers, we ask you from God for spiritual perfection. “We spent not a day, not two, not three in prayer, but we pray unceasingly. By this the Apostle shows his love for them and slightly hints that they have not yet reached the end” (St. Chrysostom) and are in need of strong help. “Let it be fulfilled.” “He doesn’t call them completely imperfect; neither calls them completely perfect, but says, as it were: you have something, but not everything” (Blessed Theophylact). “This is expressed by the word: “Let it be fulfilled.” And notice the prudence of the Apostle: nowhere does he say that they are deprived of everything, but everywhere that they lack something. This also means the real expression: “may you be fulfilled,” and again: “in every pleasing [and] every deed,” and so on. For the word “in every way” is evidence that they did something, although not everything. - And he does not say: yes, accept, because you have received; but reminds us of what is missing, saying: “Let it be fulfilled.” Thus, reproof (pointing out imperfection) was not difficult, and praise did not allow them to fall (into conceit) and become careless, as if everything was done” (St. Chrysostom). “In the understanding of His will,” την επιγνωσιν, - so that you may become complete and perfect in the knowledge, or knowledge, of the will of God. Ἑπιγνωσις - means knowledge, both in-depth in the subject, and even more so in the mind and heart. He desires knowledge that is complete, thorough and so firm that it does not allow any hesitation or even objections. This was what they lacked; for they opened their ears to the acceptance of rumors that could undermine the very foundations of faith. By this word Blessed Theophylact means the application of complete knowledge. What is the will of God that knowledge is sought for? We must assume - the whole will of God for the salvation of people, so that here the knowledge of both what is from God for our salvation and what is required for this from us is combined, namely, that God did not spare His Only Begotten Son, but gave Him up for us; and He, having come and become incarnate, died on the cross and, having removed the oath from us, opened for us in Himself access to the Heavenly Father; then, ascending into heaven and sitting at the right hand of God and the Father, he opened the way for the Holy Spirit to descend to earth, whom he sent from the Father, “may he be with us forever” (John 14:16); and through the word of the gospel He awakens faith, revives those who believe to new life in the water of baptism and, having filled them with His grace, makes them strong to do every known will of God, living holy and pleasing to God. Others believe that here the Apostle understands only the last part of the will of God; that is, that will that determines how we should live as Christians. But, in addition to the fact that proper knowledge of this last will requires knowledge of the first will, or how God was pleased to arrange our salvation, the Colossians had a need for the replenishment and rooting of knowledge - precisely this. Therefore, one cannot think that Saint Paul did not have this in mind when he prayed that the Colossians might be filled with the knowledge of the will of God. This is how our interpreters understand it. Ecumenius writes: “What is the will of the Father? So that people can be brought to the Father through the Son, and not through Angels.” Theophylact says the same: “The will of God and the good pleasure of God is given to the Son, and not to the Angels, to be done for us. It is for the completion of the knowledge of this will that the Apostle prays.” Here are the words of Saint Chrysostom: “What does it mean: “Let His will be fulfilled in your mind”? That we must be brought to Him through the Son, and not through Angels. That we must be brought to Him, you have known this; now it remains for you to find out why He sent the Son. After all, if salvation had to be achieved through angels, He would not have sent or betrayed the Son.” But by saying this, they do not eliminate the idea that here, of course, is the will that determines life and deeds. Saint Chrysostom says: “The Apostle always unites life with faith.” Ambrose explains this side more fully: “The Apostle, having learned about the warm and ready disposition of the Colossians towards the faith of Christ, prays for them, that they may be given the fullest knowledge of the will of God, so that they can satisfy their piety in a more reasonable way than how they learned this when they only heard about this faith for the first time: for no matter how great the power of faith, but as soon as they do something unreasonable and unskillfully, then through this the fruit of labor perishes. It is not only jealousy that is required, but prudent jealousy.” So, let us understand here the knowledge of all the will of God, both regarding the manner of dispensing our salvation, and regarding our accomplishment of this salvation. False teachers in both parts attempted to taint the faith of the Colossians. “In all wisdom and spiritual understanding,” εν παση σοφια και συνεσει πνευματικη. These terms are difficult to define precisely; but it is clear that they mean different aspects of the full knowledge of the will of God, or the types in which it appears in reality. Wisdom, it seems, means a deeper understanding of the subject of knowledge, and by reason a deeper deepening of it in the heart and mind: for συντσις is consciousness itself. How by the will of God we have decided to understand both the image of God’s arrangement of our salvation (dogma), and the image of the accomplishment of salvation by ourselves (life); then we have a duty to indicate what importance should be given to both wisdom and reason in both respects. Wisdom in the first respect, it seems, will mean the ability inherent in the full knowledge of the truth to explain, prove, defend, and repel all lies, and in the second, the ability inherent in the full knowledge of the Christian life is the ability to organize one’s life according to this norm, applying both to oneself and to one’s external position, both in general and in particular, to see what is helpful and use it, to see obstacles and eliminate them, to see crossroads and avoid, go straight and straight to the goal, without deviating at the slightest bit and without stopping. Reason, συνεσις - in the first respect, there will be the perception of what is known into consciousness and feeling, tasting it, and in the second - the perception of the norm of Christian life in conscience and, under the influence of the fear of God, the establishment of the movement of all the forces of nature according to this norm, otherwise, the Christian internal moral and religious system. Both wisdom and understanding are called spiritual, as the fruits of the grace of the Holy Spirit. For they cannot appear and settle in someone other than through his grace. And here they do not suddenly appear in force, but grow and become stronger gradually. Perhaps Saint Paul deliberately added this word in order to indicate in advance the inconsistency of the wisdom of the false teachers, according to which they taught the use of certain elements and certain bodily techniques as a means of communication with the spiritual world. Col. 1:10. For you may walk worthy of God in every way pleasing [and] in every work with grace, bearing fruit and growing in the mind of God. “Like walking.” The Apostle prays for the gift of knowledge of all the will of God, so, however, that it does not remain bare knowledge, but passes into life. Saint Chrysostom says: “We pray not only that you know, but that you show it by your actions; for he who knows and does not will be punished. “You may go,” he says, that is, always, not just once, but at all times. Just as we need to walk, we also need to live correctly.” The Apostle speaks of this either as a suggestion to the Colossians: look, then do not remain with knowledge alone, or in the form of just testimony: and then you will be able to walk worthy of God, or so that you will be able to walk in this way. For it is impossible to walk worthy of God, or to live according to God, except by being filled with the knowledge of the will of God requested by the Apostle in all wisdom and understanding - and this under the influence of the grace of the Holy Spirit. To walk worthy of God, or, as all our interpreters read, worthy of the Lord, is obligatory for us, as children of God, appropriated to God and the Lord. They took upon themselves the name of the Lord and God; therefore, it is imperative for us to walk and live in such a way that the name of God that is called upon us is not blasphemed, but, on the contrary, is glorified. “Let your light shine before men, that they may see your good works and glorify your Father who is in heaven” (Matthew 5:16). “Whoever knows God and is worthy to be a servant of God, even a son, is required to have a special life, much higher than the ancient one” (St. Chrysostom). How to do this, the Apostle determines after this. How to walk worthy of the Lord God? Walking “in every way blaze”, εν παντι επιω, - and “in every pleasing”, directing them all to pleasing God, εις πασαν απεσκειαν. Every good deed is either every deed required by the commandment, or primarily deeds of love, goodness, mercy, as the Lord commanded: “Be... merciful, as your Father is merciful” (Luke 6:36). “And walk in love, as Christ also loved us” (Eph. 5:2). Then “all will understand that you are My disciples,” says the Lord (John 13:35). Directing all this towards pleasing God is said to prevent wrong directions to please oneself or people and the world. For in this direction, not only clearly bad things are being done, but also good things are being done; only then does it lose all its value before God. True Christian life, as it is from God the Father, in Christ Jesus, by the grace of the Holy Spirit, is all directed there - to its source. Every step of a true Christian is taken with the confidence that it is pleasing to God. Blessed Theophylact writes: “So, says the Apostle, live to please God with everyone. How will this happen? Nothing other than doing every good deed. Where every good deed is, there is every good deed that pleases God.” “Fruitful and growing in the mind of God.” Where will you reach by living like this? To the knowledge of God. Walking in this manner worthy of God, you will bear fruit in the knowledge of God and grow more and more in it. Blessed Fsophylact writes: “look, I said above that they need knowledge in order to walk worthy of the Lord; and now he inspires that if you walk worthy of God in good deeds, then at the same time you will grow in the knowledge of God: for these two moments mutually influence each other.” The knowledge of the will of God, both regarding the economy of salvation and regarding our accomplishment of salvation, is initially theoretical, and God at that time is kept in the mind primarily as an idea. Afterwards, when someone follows the known path, life according to God brings him into living communication with God and allows him to taste God. God, by His mercy, allows the heart to richly taste Himself and through this reveals Himself as the living God; by opening himself to the heart, He reveals Himself to the contemplation of the mind or spirit. Experiences in spiritual life introduce real knowledge of God. “Blessed are the pure in heart, for they will see God” (Matthew 5:8). The holy Apostle here in brief words depicts a complete chain of manifestations of spiritual life, beginning with knowledge of the revealed will of God and ending with knowledge of God, through communion with God, or direct immersion in God. Col. 1:11. With all might we can accomplish according to the power of His glory, with all patience and longsuffering with joy. The Apostle's well-wishes would have been incomplete if he had stopped at what was said. Both the faith of Christ and life in Christ are doomed to be accompanied by sorrow. “You will be sorrowful in the world” (John 16:33), the Lord predicted. But nowhere in the word of God is there even a hint that it is permissible to enter into confrontation with those who insult; on the contrary, everywhere it is commanded: be patient and be patient. “Through your patience you will gain your souls... he who endures... to the end will be saved” (Luke 21:19; cf. Matt. 10:22), says the Lord. But this requires no less strength than to be built up internally in the spirit. Like all power is from the Lord; then the Apostle now applies this power of benevolence: “with all possible strength,” εν παση δυναμει δυναμουμενοι, being strengthened by all power; not exciting themselves in every possible way and bringing them into tension, although this is appropriate, but by a power descending from above, appearing strong. To what extent? “According to the power of His glory,” κατα το κρατος, - what is the measure of the sovereign glory of God, or the measure of the glorious omnipotence of God, by such power may you also be strengthened. Here it is inappropriate to apply such a restriction as to how much your nature can accommodate, for the force that helps patience can act apart from this nature, as if clothing it from the outside, not to its extent, but to its own, or to the necessary one. And being strengthened by such and such power, walk “in all patience and longsuffering with joy.” Not only in patience, but also in long-suffering, and not only in this, but also with joy. He who is strengthened from above overcomes the heaviest sorrow with all patience. If severe sorrow continues and there is no end in sight, he easily lifts it with complacent long-suffering. Sorrow grows, so does the power of God, which overcomes it, and finally completely evaporates it into joy. The presence of God’s power in sorrows is evidenced by complacency, but joy means that the merciful Lord, in addition to strengthening, gives us a taste of His all-bliss. Blessed Theophylact writes “we pray,” says the Apostle, “that you may be filled with all possible strength.” For what? So that we do not relax and fall into despair, in temptation and persecution. "According to the power of His glory." May He give you such strength as it is fitting for Him to give, that is, ineffable and limitless. His glory reigns everywhere. Do not be faint-hearted in troubles and misfortunes; you will be supported, as befits those who work for such a sovereign and all-glorious Lord. “In all patience and long-suffering”: in patience with what comes from outside, and in long-suffering with what happens in mutual relationships. And yet someone is patient when he has the opportunity to repay and does not repay; but endures when he cannot do this. “In all patience,” not so that now you can endure, and then not, but always endure” (Blessed Theophylact, in agreement with Saint Chrysostom). You might be interested in: