Послесловие (Кол. 4:7–18)

a) Notices (Col. 4:7–9) Col. 4:7. Tychicus, beloved brother and faithful servant and co-worker in the Lord, will tell you everything about me. The message is over. But it was all about dogmas and rules of life, and the Colossians, of course, wanted to know about the position of Saint Paul himself - especially after he, having mentioned the bonds, did not say anything about what it was like for him in them, and according to the rules of that time it could have been very difficult for him; then the Apostle, in satisfaction of this so natural desire, informs them that Tychicus will tell them everything that concerns him. And so that they would accept him more kindly and believe his word, he points out the commendable traits of his character. “Look at Pavlovo’s prudence! He does not put everything in his Epistles, but what is necessary, what there is an urgent need for - and this is because, firstly, he did not want to spread them too much; secondly, to give more honor to the person departing (with a message), so that he has something to tell; thirdly, in order to show how he himself is disposed towards him, because otherwise he would not have placed such trust in him; finally, there was (probably) something that did not need to be shown in writing” (St. Chrysostom). “Beloved brother” is a believer, but one who has managed to earn the special love of St. Paul - by devotion to him and readiness to do everything pleasing to him and to rest his spirit; for which he himself enjoyed the complete trust of Saint Paul, who did not hide anything from him. “A faithful servant,” διακονος, is not a simple believer, but one who has a part in the improvement of the Churches, not an independent one, however, but an executive one, in which the main thing that is required is fidelity, that is, acting exactly as commanded; This is what made Tychicus different. “Co-worker”, συνδουλος, - co-worker, - working together with me, therefore an accomplice not only of labors and temptations, but also of the apostolic intentions. "Oh the Lord." He does not work for me as a people-pleaser, but with me for the Lord; therefore he is faithful not only in front of his eyes, but also behind his eyes, as one who sees the all-seeing eye of the Lord turned towards himself. – Saint Chrysostom says about him: “If he was a beloved, then he knew everything, and Paul did not hide anything from him; if he is faithful, then he will not lie in anything (but will be true in everything [see: Ecumenius]); if an employee, then he participated in temptations. Thus the Apostle exhibited everything that made him worthy of trust.” Col. 4:8. I have sent Him to you for this reason, so that He may understand what is concerning you and comfort your hearts. Informing another about yourself and wanting to know what is wrong with him is a sign of living communication of sincere love and trust. “Here the Apostle shows strong love, for precisely these reasons he sent Tychicus to them. He says the same thing when he wrote to the Thessalonians: “Even so, it is no longer possible to endure, to remain in good will in Athens alone, and as an ambassador of Timothy, our brother” (1 Thessalonians 3:1, 2)” (St. Chrysostom). The mediator of such communication is Tychicus. He will tell you about me and find out what you have so that he can tell me about you later. It is necessary, however, to think that: “let him understand even about you” - in the mouth of the Apostle has the closest relation to the content of the Epistle. The apostle warned against false teachers and persuaded them not to listen to them. “Let him understand” - indicates the Apostle’s concern whether those false teachers had time to sow the tares and, together, whether and to what extent the Colossians will listen to his admonitions. The main thing for the Apostle is not the external life, but how the work of salvation proceeds. He wanted to direct their attention and zeal precisely to this subject - so that they could vigilantly look around to see if everything was in order, and correct anything that needed correction. Every fruit of the message should have been exactly this. Ambrosiastes writes: “although he said above that the spirit is inherent in them, non-spiritual intermediaries and announcers are also necessary. Everyone becomes more concerned about himself when he sees that someone has come to him precisely to see how he behaves; and, realizing that there is an eye watching over his deeds, he becomes more careful. God sees everything, and we know that He knows our everything; but since we do not see that He sees us, we do what is contrary to Him.” "And comfort your hearts." The Epistle does not show that the Colossians suffered anything unpleasant. Therefore, the consolation that Tychicus had to give them is, presumably, promised here from the true news about Saint Paul and Epaphras. St. Paul is no stranger to them. It could not but be regrettable for them that he, their true Apostle, was placed in chains, and even more so that he was sent so far away in chains and nothing was known about him. They sent to him, in order to be with him and serve him (so blessed Theodoret), their closest enlightener Epaphras - and nothing is known about him. With what joy they must have met the faithful messenger about them, who not only saw them, but also shared their fate with them! In his person they received their dear fathers themselves and could not help but be filled with great consolation. And this is all the more so since the news brought did not contain anything extremely regrettable. The bonds, which in themselves were terrifying, were eased for the Apostle by certain indulgences, by which he could receive whomever he wanted and write to whomever he wanted. However, perhaps at home the Colossians had, as Epaphras could convey, some troubles that required consolation, but not so great that it was worth mentioning them specifically in the Epistle; It was enough to punish Tychicus about them. Our interpreters believe that the Colossians were under temptation and needed consolation. Col. 4:9. With Onesimus, our faithful and beloved brother, who is from you: they will tell you everything that is here. Onesimus, Philemon's servant, who fled from him, was converted by Saint Paul in chains and is now sent back to his master. More is said about him in the Epistle to Philemon, now sent. It is only mentioned here to inform the entire Christian community that he is being sent, but no longer as they knew him before. Now he is a “faithful and beloved brother.” Tikhik is not only a brother, but also a deacon and fellow servant; and this is only a brother, that is, a believer, worthy, however, of love and loved, and not, as before, an evil servant, but a faithful brother. “Faithful,” presumably, here also refers to his character as a slave, and not just as a believer. “Like from you” is not a reproach; on the contrary, the Apostle “added this to praise the city, so that they would not only not be ashamed, but would also honor it” (St. Chrysostom). In what sense? You, Colossians, are so good that even your servants willingly accept the gospel, being able to understand its power, as this Onesimus, who is from you, turned out to be. “They will tell you everything, even here”; that is, “about my bonds and about everything else that holds me here. If it weren’t for this, I would have come to you myself” (Blessed Theophylact). “One cannot help but see the wisdom of the Apostle in the fact that he entrusted both to inform about him, and left Tychicus alone to console. because they knew that Onesimus was a slave, and would probably have been upset that yesterday and the day before, a former slave was suddenly recognized as capable of comforting and teaching the whole Church; then the Apostle said that Tychicus alone was sent for this purpose. And he found it appropriate for both to announce the Apostle, showing honor to Onesimus, and not offending the Colossians” (Blessed Theodoret). b) Kissing or bowing (Col. 4:10–15) Col. 4:10. You are kissing my captive Aristarchus, and Marco the anepsius Varnavin, about him to eat the commandment: if he comes to you, accept him. Aristarchus the Macedonian from Thessalonica, it seems, clung to Saint Paul and did not want to be separated from him. We see him with Saint Paul in Ephesus, where, during a popular uprising against Saint Paul, he was attacked along with Gaius and probably suffered something, although this is not mentioned (Acts 19:29). When Saint Paul made his journey from Ephesus to Macedonia and Hellas and from there to Jerusalem, Saint Aristarchus did not leave him. For we see him among the persons who accompanied Saint Paul on his return from Hellas (Acts 20:4). It is very likely that he did not leave Saint Paul all the way to Jerusalem, both in Jerusalem itself and during the bonds in Caesarea; for when the time came for Saint Paul to be sent to Rome and he boarded the ship, Aristarchus was with him (Acts 27:2). But here he is in Rome under St. Paul, at the beginning of the bonds, when the Epistle to Colossae was written. It must be assumed that he was known to the latter when a kiss is written from him. “The Apostle called him his captive, as an accomplice in enduring suffering” (Blessed Theodoret). In Rome, Saint Paul was allowed to “stay about himself, with a soldier observing him” (Acts 28:16), and he lived there for two whole years at his own expense, receiving those who came to him and preaching the Gospel without restraint (Acts 28:30, 31). So he was not locked up, much less Aristarchus. Why, if he is called a captive, it is because he did not leave Saint Paul in bonds and served him in all his needs, remaining with him inseparably, like an arbitrary captive. And from everything it is clear that Aristarchus was worthy of all approval both in character and in his way of life, and was devoted to the work of evangelism, willingly sharing his work with Saint Paul (Ambrosiastes). Why did this latter in the Epistle to Philemon call him his fellow worker (Phil. 1:23). Saint Aristarchus is one of the 70 Apostles, and tradition considers him the bishop of Apamea of ​​Syria. His memory is on April 15th and September 27th, except January 4th. Having called Saint Aristarchus a captive, Saint Paul obviously considered himself a captive. Saint Chrysostom makes the following point from here: “The Apostle said more than the Prophets; because these called themselves strangers and strangers, and he even calls himself a captive; for he, like a captive, was driven and dragged, and anyone could insult him. Or better yet, he was even worse off than the prisoners; because when the enemies take them, they apply their care, taking care of them as their own property; and everyone persecuted him, like an enemy, with beatings, torture, insults, and slander.” "Marco anepsius Varnavin." In Acts, this is mentioned more than once by Mark, and by John too. From this we must conclude that he was very famous during the apostolic time both to Christians and to those who worked in the gospel. The house of his mother, Mary, was a meeting place for Christians and a host for strangers. Saint Peter, after his miraculous deliverance from prison, came at night to the house of Mary, the mother of John, called Mark, where there was a large meeting of worshipers (Acts 12:12). At this time, Saints Barnabas and Saul were in Jerusalem, bringing alms from the Antiochian believers. Returning to Antioch, they took with them John, called Mark (Acts 12:25). When, following their return to Antioch, Saints Paul and Barnabas, according to instructions from above, went to different places to preach the Gospel, they took this John with them to serve them (Acts 13:5). But he soon left them, returning to Jerusalem (Acts 13:13), either from Cyprus, or after sailing to Perga Pamphylia. The apostles made the further journey alone and, returning from it, soon went to Jerusalem to resolve their confusion regarding the method of receiving the pagans, and on what occasion the Apostolic Council was held there. From Jerusalem they came with them to Antioch, by order of the elders in the Church, Judas and Silas. There is no mention of John Mark. But when, a little later, at the suggestion of St. Paul to visit the previously founded Churches, they began to prepare for the journey, John Mark was there, probably having come with them from Jerusalem. For Barnabas offered to take him with him again. From this time until the present mention in the Epistle to Colossae nothing is said about this Mark in Acts. We must assume that he ended up in Rome with Saint Paul, at the beginning of his bonds there, not by chance, but on behalf of Saint Barnabas. One can expand the assumption, believing that on behalf of his mother, at the direction of Barnabas, he served Paul in Jerusalem and Caesarea, and when Saint Paul was sent to Rome, his mother and Saint Barnabas sent him on their way to Rome, where he met Saint Paul, conveyed greetings from his family and, having completed what was necessary regarding his assignment, was going back home. His path could lie to Ephesus, Colossae, Laodicea and further to the sea in Myra Lycia, and from there to Cyprus and Jerusalem, if necessary. It is evident that his mother was the sister of Saint Barnabas. They were originally from Cyprus and had family property there. This Saint Mark is numbered among the 70 Apostles. According to legend, he later became a bishop in Vivla Phoenician. His memory, except January 4, is September 27, together with Aristarchus. According to our tradition, it turns out that he did not write the Gospel. Saint Paul remembers that the Colossians accepted commandments regarding him. They received the commandments, although it is not said from whom, it goes without saying that from St. Paul. But as accepted, it is difficult to establish a probable guess about this. If it is inconvenient to admit that this refers to the verbal commands of the holy Apostle, which Tychicus and Onesimus had to convey to the Colossians, then we must assume that before this the desire of St. Paul was somehow conveyed to them not in writing. Wasn’t this done when Saint Paul, having sailed from Cyprus, stood in Myra in Lycia, on his way to Rome (Acts 27:5). Here the Colossians could have happened, intentionally or unintentionally, and received the commandments from the Apostle; and the Apostle could have had reason to give such commandments, having received a reason for this, perhaps in Cyprus, from Saint Barnabas or his sister, the mother of Mark, then, perhaps, equipped to Rome on another road. “If he comes to you, receive him.” This is not an interpretation of the commandments. The commandments concerned other subjects. Accept it brotherly, accept it with confidence, perhaps it goes without saying: listen to what he will say, as a man skilled in the faith. “What? Without this, would they really not have accepted him? Of course they would; but the Apostle expresses the desire that they do this with great zeal, and thereby shows that this man was a great man” (St. Chrysostom). “When he comes, he commands that he be given the honor that belongs to a teacher” (Blessed Theodoret). Col. 4:11. And Jesus was called Justus, who is of the circumcision: these are the only companions in the Kingdom of God, who were our consolation. "Jesus, called Justus." Saint Chrysostom says “perhaps it was a Corinthian” - the one to whose house Saint Paul moved after the Jews did not want to listen to his sermons in the synagogues in Corinth (Acts 18:7). But he is called “one who honors God,” that is, a Jewish proselyte, and here the one mentioned, together with Mark and Aristarchus, is called one who is of circumcision. Saint Demetrius of Rostov (on January 4), identifies him with Josiah or Joseph Barsab, “who was called Justus” (Acts 1:23), who, together with Matthew, was chosen to take the place of Judas, who fell from among the twelve, and adds that he subsequently was a bishop in Eleutheropolis. His memory is on October 30, except January 4, along with all those who belong to the 70 Apostles. Having listed these three, who were probably especially known to the Colossians for some reason, Saint Paul credits them with praise for the fact that they served him as a consolation. “This is the greatest praise - to become the source of joy and consolation for the Apostle” (Blessed Theodoret and Ecumenius). “From here it is clear that these were great people, since they served as a consolation for Paul” (St. Chrysostom). The words: “these are one” must be understood: primarily before others. They cared so much and with such love for the consolation of Saint Paul that they obscured all others. Saint Paul, while in prison, enjoyed many benefits, as can be seen; but bonds, like bonds, could not help but require consolation, which everyone who was with him and knew him from outsiders was ready to give him; but the three mentioned above consoled him most of all. “These are the only companions in the Kingdom of God.” They were not the only companions, but among the companions they alone were a consolation to him more than others. “Companions in the Kingdom” are collaborators in the work of establishing the Kingdom of God, or the Holy Church. That they are collaborators in this matter is mentioned in addition; the main thing is that they were a consolation. This is also added so that they do not think that they are worthy of praise only for alleviating the hardships of the Apostle, inevitable in prison. No, he says, they are also my collaborators in the matter of establishing the Church. But they were not the only ones; The Apostle had many employees. He knew how to choose those who were capable and, using them for the work of God, bring them crowns. Why is it mentioned: “beings of circumcision”? Blessed Theophylact believes that this is in praise of them: “at that time it seemed like a great thing to be one of the Jews.” Saint Chrysostom says: “he tames the pride of the Jews, and encourages them (the Colossians - pagan Christians) by the fact that there are not many who are circumcised, and most of the faithful are pagans.” And Ambrosiast argues this way: “with these alone he gives evidence; because they of the circumcised were his helpers, always agreeing with his opinion and sharing his convictions and preaching that one should no longer be circumcised; why he calls them his partners in the Kingdom of God (that is, that they will receive the same reward with him). Preaching that one should be circumcised and keep the Sabbath and new moons is not spiritual, but earthly.” One can also respond with ignorance - without doubting that St. Paul needed to remember this due to the circumstances of that time, not only knowing why exactly. Col. 4:12. Kisses you Epaphras, who is from you, servant of Jesus Christ, always strive for you in prayer, that you may be perfect and fulfilled in all the will of God. Saint Chrysostom says: “and at the beginning of the Epistle the Apostle recommended this man because of his love for the Colossians, which he showed by treating them with praise, “who also showed us your love in spirit” (Col. 1:8). Love also shows and makes one worthy of love and the fact that he prays for them. The Apostle exposes him like this before the Colossians with the goal of opening the widest door to his teaching (“so that they listen more diligently to his teaching” [Blessed Theodoret]); because when a teacher is attentive and treats his students with honor, then this is of great benefit to the students (“they will be more willing to believe his words” [Blessed Theophylact]). And again with the words: “from among you,” it is suggested to them that they should consider it an honor that they have such a person, and be consoled that such men emerge from them. (“It is a great praise for him that he is a servant of Christ” [Blessed Theophylact].) “Always strive for you in prayer.” The one praying did not just say, but: “strive in prayers,” - the one praying with fear and trembling (“with difficulty and heart disease” [Ecumenius], “not just on another day, but always” [Blessed Theophylact]). What is the prayer about? “That you may be perfect and fulfilled in all the will of God.” “Here he at the same time denounces them, slightly exhorts them, and gives advice” (St. Chrysostom). “Let you be”, ινα στητε, - yes you stand. Remembering the motivation for writing the Epistle and its purpose - the danger from false teachers and the desire to prevent deviation after them - one must assume that in: “stand still” is the main subject of prayer. Epaphras, he says, who pointed out to me the danger in which you are, and prompted me to write you an Epistle in disgust of it, is now striving in prayers so that you stand - remain firm in the accepted teaching and in the learned rules of life, not succumbing to the suggestions of false teachers. “Stand ye” is the same as in other places: “Watch, stand in the faith, take courage, be strong” (1 Cor. 16:13); “stand and keep the traditions” (2 Thess. 2:15); “Be strong and impenetrable” (1 Cor. 15:58); do not be “babies, tossed about and tossed about by every wind of doctrine, in the lies of men, in the deceit of the wiles of flattery” (Eph. 4:14). The words: “perfect and fulfilled in all the will of God” show a way to stand without wavering. How? Being perfect and fulfilled in all the will of God. And this is the subject of prayer, but as a way of standing. May God grant you to maintain full conviction in the truth of every will of God revealed to you, and to fulfill it unfailingly, or to live according to it, adjusting your thoughts, desires and feelings according to it. The word: “perfect” - indicates an active walk in the will of God, and: “fulfilled” - the conviction that the accepted teaching is undoubtedly a true expression of the will of God. Now others have begun to read, instead of: πεπληρωμενοι - fulfilled, πεπληροφορημενοι - completely convinced. Saint Chrysostom combines in this word: “fulfilled” – both: fulfillment and conviction. “It is not enough,” he says, to simply do God’s will, some kind, or just some kind. “Filled” with the will of God does not allow there to be any other will in him than this, otherwise he would expose himself that he is not convinced of its truth.” If “perfect” and “fulfilled” are not distinguished, as indications of the active and contemplative side in Christianity; then an indication of these aspects can be seen in the word: “in all the will of God”; for the will of God embraces both dogma and commandment, to which on man’s part he responds with conviction and life. One way or another, in the words of the Apostle one must see an indication of both these sides. His words point more to the active side, and the needs of the Colossians were more than contemplative. That’s why we must assume that he had this side in mind when he said this; he expressed himself in such a way that he seemed to understand the first, because the active side, by its influence on standing, exceeds the knowledgeable side and even conditions the complete conviction that should constitute the soul of the latter. Whoever by deed follows the path indicated by the embodied economy, will in this very course receive living confirmation of the truth of this economy itself and can no longer be shaken in his conviction, like someone who has recovered from a well-known medicine, in the healing power of this medicine. Those who waver in the truth of Christianity and then abandon it are only those who did not begin to follow its path and look at it as some kind of theory - but it is life and, by the gift of life, convinces that it is the truth. Whoever tastes life from him will be unshakable in faith; for that, no other convictions are needed other than this tasted life. They are all below this. Col. 4:13. I testify about him that he has much jealousy [and illness] for you and for those who are in Laodicea and Hierapolis. “I testify.” “A witness is worthy of all faith” (St. Chrysostom). But why was such a certificate added? Because the warnings written before this from false teachers, about the danger from which the Apostle had no one to learn from except Epaphras, could have created a division between him and his flock, on the assumption that he presented them as so weak and so in need of warnings, due to cooling or dislike towards them. The Apostle prevents this assumption, assuring that if Epaphras explained to the Apostle the state of affairs in Colossae and neighboring cities, he did this out of zeal for their spiritual good, so that they would remain steadfastly in the once accepted dogmas and rules of life - wherein lies salvation. He acts in the same spirit in which he worked to convert you to the Lord Savior. “There is a lot of jealousy [and illness].” The word “disease” is not read anywhere. It was added by Slavic translators in order to more accurately express what Saint Paul meant when he said: to have ζηλον, namely, that he has deep-hearted jealousy. This is love everywhere. The Apostle indicates it in Epaphras with this word. He seems to be saying: “Epaphras loves you passionately, has a strong attachment to you. “I have,” he says, “jealousy,” and “a lot”; here every word has weight. So about himself in the Epistle to the Corinthians he says: “I am jealous for you with the jealousy of God” (2 Cor. 11:2) (St. Chrysostom). It is possible to admit another motivation for such testimony, namely, the desire to make those who read this more zealous for their salvation: for if others have such concern for them, then it is extremely unforgivable for them to remain careless. So Ambrosiast: “in order to make them more concerned about their salvation, the Apostle shows how great the concern of others for them. For everyone becomes more concerned about himself out of shame when he sees that another cares more about him than he does himself.” “About you and about those who are in Laodicea and Hierapolis.” For Epaphras it was one flock. He founded churches in all these cities and presided over them. He remained with the Apostle Paul because, perhaps, there was still a need for him. He was sent by those Churches to serve St. Paul in chains, as Blessed Theodoret suggests. Or he wanted to wait for Tychicus to find out about the progress of affairs there, and whether it would therefore be necessary to receive any further instructions and orders from St. Paul. Col. 4:14. You are kissing Luke, the beloved doctor, and Dimas. “Luke.” “This is the evangelist Luke (“who wrote both the Divine Gospel and the history of the Acts” [Blessed Theodoret]). He places him after Epaphras, without humiliating him, but wanted to exalt and honor Epaphras in the face of his flock (according to their needs). He added: “beloved” - which is no small praise: for to be the beloved of Paul is a very great honor" (St. Chrysostom). “Luke was beloved to St. Paul, because, having left everything, he always followed this Apostle” (Ambrosiastes). During the voyage to Rome, St. Luke was inseparable from him. St. Luke then founded the Church in Thebes of Viotia, where he reposed, having been more than 80 years old, his relics were transferred to Constantinople. His memory is October 18. “Demas, apparently, has not yet left the teacher” (Blessed Theophylact) For later he could not resist and left the Apostle, as the Epistle to Timothy says about him: “Demas... leave me, having loved this present age” (2 Tim. 4:10). Col. 4:15. Kiss the brethren who are in Laodicea, and Nymphas, and his home Church. The Apostle, conveying a kiss to the Laodiceans, as to the brethren, through the Colossians, unites them with brotherly love. “See how he brings them together and how he binds them to each other; and not only by this kiss, but even more so by the fact that he then orders the Epistle itself to be handed over to them for reading” (St. Chrysostom). The attitude of Saint Paul towards the Laodiceans expressed by these words shows that they were personally known to him, as well as Nymphas. He does not remember the Hierapolis people either because he did not know them personally, or because they did not require special support either in the matter of life or in the matter of faith. Nymphas, presumably, was the guardian of that Church, a presbyter who took the place of Epaphras in his absence. His entire family consisted of the faithful, all of whom were also known to Saint Paul. Of course, he also had church meetings. “Saint Paul especially shows his affection for Nymphas by specially remembering him; and does this not without intention, but in order to awaken competition in others. For it means no little that he is not ranked with others. Look how great he shows this man, if his house was a church” (St. Chrysostom). “He, most likely, also decorated his house with piety and turned it into a church” (Blessed Theodoret). - Tradition has not preserved anything else about this Nymphan. He probably served as a priest there and died. c) Orders and orders (Col. 4:16, 17) Col. 4:16. And when this message is read among you, do it, so that it will be read in the Laodicean Church, and what is written from Laodicea, so that you too may read it. “It seems to me that something was written here (in the Epistle to Colossae) that these (Laodiceans) needed to hear; and for them, all the greater benefit flowed from this when, from the reproof directed against others, they recognized their own shortcomings” (St. Chrysostom). The needs, dangers and infirmities of both Churches were the same; why he commands both to read this Epistle, as it is suitable for both. The Apostolic writings were the property of all Churches, or the one Church of Christ. They all dispersed throughout the Church through rewriting. And no special orders were required for this. If the Apostle makes a special order, then in this sense: do not wait until they decide to rewrite this Epistle for themselves, quickly send them the original one, so that they can read it as soon as possible, because what you have written is extremely necessary for them too. There is no mention of the Hierapolis people, because they were out of danger and could get themselves a copy of the Epistle in the usual way. “Let you also read what is written from Laodicea.” Without violating the text, one cannot assume that the Epistle of St. Paul to the Laodiceans is meant here; but either the Epistle of the Laodiceans to St. Paul, or the Epistle of St. Paul from Laodicea, written by him to someone or somewhere, as Theophylact assumes, thinking that the First Epistle to Timothy is meant here. All our other interpreters adhere to the first opinion. Saint Chrysostom says: “Some rightly argue that what is meant here is not Paul’s Epistle to the Laodiceans, but their Epistle to Paul; for he did not say: written to the Laodiceans, but says: written from Laodicea. In the same sense, Blessed Theodoret writes: “others assumed that Paul also wrote to the Laodiceans, which is why they present a forged Epistle. But the Divine Apostle said: what was written was not to Laodicea, but from Laodicea. For the Laodiceans wrote to the Apostle about something, probably either blaming the Colossians for what happened among them, or suffering from the same illness as them. That’s why the Apostle ordered the Epistle to be read to them too.” So Ambrosiastes, Ekumenii and Photius in Ekumenii. The Apostle vaguely writes: την εκ Λαοδικειας, - otherwise you too will read the (Epistle) that is from Laodicea. Speaking about the reading of his Epistle in the Church of Laodicea, he expressed himself: εν τη Λαοδικεων, - that is, the Church, having in mind the believers; but here he only says: την εκ Λαοδικειας, - that from Laodicea, without specifically indicating persons or individuals. It can be assumed that someone from Laodicea anonymously wrote to St. Paul, depicting the misfortune that threatened the Church of Laodicea and Colossians from false teachers. Epaphras, sent by the local Churches to help St. Paul, confirmed this. The Apostle writes the Epistle, directing it to the Colossians, but also having in mind the Laodiceans. The letter written to Saint Paul from Laodicea was handed over to Tychicus so that he would give it to the Colossians to read, to explain the content of his Epistle, why it concerned this and that subject. Col. 4:17. And shout to Archippus: observe the service that you have accepted in the Lord, so that you may accomplish it. Archippus, son of Philemon, probably served as a priest in Colossae. Wanting to make the Colossians more attentive to him, through them he conveys his suggestion to him: observe the service, that is, look more closely at the Colossians, do not indulge, but what requires discipline and correction, seek and correct: for you are doing God’s work, not your own. You have received service from the Lord and perform it as before the Lord, directing everything according to His will and to His glory. “Shout to Archippus.” “Why doesn’t he write to him? Probably, there was no need for this, but such a light reminder was enough to make him more zealous in his service, and them more obedient to him” (St. Chrysostom, Blessed Theophylact). “He inspires them through themselves to be more concerned about their salvation. since the Epistle was written according to the needs of the flock, the Apostle directed it to the Church, and not to its shepherd” (Ambrosiastes). “Of course, for this reason, the Apostle writes to them: “Cry out to Archippus,” so that when he begins to reproach them for something, they will not have reason to grumble at him as a difficult person who fulfills them with bitterness, knowing that this was the commandment given to him by Saint Paul and that their own lips conveyed to Archippus what Paul requires of him in relation to them. So, in order to stop their lips, Paul did a very wise thing, saying: “Cry to Archippus”; although besides this, everyone knows that it is inappropriate for students to talk about the affairs of the teacher” (Blessed Theophylact of St. Chrysostom). “Dishes”, βλεπε – look. “This is everywhere a voice of terror and warning, as, for example, when it says: “Beware from dogs” (Phil. 3:2); “Be careful that no one deceives you” (Col. 2:8); “Take heed... lest by the strength of your power this cause the weak to stumble” (1 Cor. 8:9). And in general, the Apostle always expresses himself this way when he wants to warn or frighten. So it is here” (St. Chrysostom, Blessed Theophylact). “Service”, διακονιαν. “After Epaphras, who fed the Colossians with the truths of the faith, the government of the Church was entrusted to Archippus, and he accepted it” (Ambrosiastes). “Perhaps he was their bishop or carried out some other service for the salvation of souls” (Photius in Ecumenium). “You have already received it in the Lord.” ““About the Lord” - the same means that through the Lord. He, that is, entrusted this responsibility to you, and not we. “Yes, do it,” - day and night, zealously striving for this” (St. Chrysostom). “See that you properly carry out the work you received from the Lord. What kind of work is this? Look after the Colossians and take care of them. The Apostle makes two suggestions in one word: “about the Lord”: he makes him more careful to perform his service as the work of the Lord; and he inclines them to obey him more willingly, showing that they are given into his hands from God” (Blessed Theophylact). According to legend, Archippus was bishop of Colossae after Epaphras. He suffered immediately from the mayor of Ephesus during the reign of Nero. His memory is on February 19 and November 22 d) Final postscript by the hand of the Apostle himself (Col. 4:18) Col. 4:18. Kissing Paul with my hand. Remember my bonds. Grace be with [all] of you. Amen. “Kissing Paul with my hand” is a common postscript that Saint Paul used to prevent attempts to compose forged Epistles under his name. With all that, for the Colossians it could also have the meaning of a special kind of disposition of St. Paul towards them. “This is a sign of special closeness and sincere community. Seeing his writings, they felt the spirit of Saint Paul’s special disposition towards them, and they themselves were especially disposed towards him and towards what was written in the Epistle” (paraphrase of Saint Chrysostom). “Remember my bonds.” Not ashamed of the bonds. They are his decoration and triumph of truth. Remember, he says, my bonds and inspire yourself with courage in the same way to stand for the truth. “This was enough to make them ready for anything and inspire them to exploits” (St. Chrysostom). “To know that the Apostle was in chains, and to constantly remember this, was very motivating for the Colossians to endure all sorts of temptations for the sake of the truth and brought them very close to the Apostle” (Photius in Ecumenium). "Grace be with you all." The apostle is in bonds, but grace does not bind, but flows even more abundantly through the bonds. “He sends them grace, with the help of which they could fulfill everything commanded in the Epistle. Both for salvation and for the accomplishment of everything saving, grace is needed: for without grace, what can a person do on his own?” (Photius in Ekumenia). He seems to promise them: “When grace is inherent in you, then whether you have sorrows or endure bonds, nothing will overcome you” (Blessed Theophylact). “And this is the work of grace, to be bound and to be in chains for the truth. Listen to how Luke says that the Apostles returned “from the presence of the council, rejoicing, because for the name of the Lord Jesus they were counted worthy to receive dishonor” (Acts 5:41). In order to accept bonds and dishonor for Christ, one must still be worthy of this” (St. Chrysostom). “And we must always remember these bonds, and gain benefit from this remembrance, and pray not to fall into temptation; and if this happens to us, love God’s economy, and show our own courage, and call on the grace of God for help. For in this way it will be possible to strive, and to win, and to be worthy of praise in Christ. With Him belongs glory and splendor to the Father, with the All-Holy Spirit, now and always and unto ages of ages! Amen" (Blessed Theodoret). You might be interested in: