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Col.1:1. Paul, by the will of God an Apostle of Jesus Christ Immediately and at first imperceptibly refutes their wisdom. For he is not an apostle of angels, but of Jesus Christ, and it is the will of God that he is an apostle of that Christ, and not of angels. So, if I am an apostle “by the will of God,” then it is clear that I preach the truth. What is it? the fact that we were brought to God by the Son, that we were freed from Jewish and Hellenic rituals. And note, the preposition “by” (δια) is placed before the word θεός, which meant God the Father. It turns out that he was an apostle, and he was probably also known to them. Col. 1:2. to the saints and faithful (brothers) in Christ (Jesus) who are in Colosse 1: Colossi is a city in Phrygia, which is now called Chona, as can be seen from the fact that Laodicea is a neighboring country. Why did you become saints? Is it not through baptism into the death of Christ? Why are you called faithful? Is it not because you believe in Christ? Is it not because such secrets have been entrusted to you from Christ? For we are called faithful not only because we believed, but also because God entrusted us with secrets that even the angels did not know. Why brothers? Is it not by your deeds or virtue? No, but in Christ. How then do you attribute to the angels bringing us to God? Col. 1:3. Grace and peace to you from God our Father. 2 He does not add the name of Christ here, although this was his usual practice, so as not to immediately, from the very first words, clearly attack them and thereby restore them against the following content of the speech. Let those who despise the Holy Spirit say, why is God our Father? Is it not through the Spirit? Great and beyond the mind Who gave us? Isn't it the Spirit? How then do you belittle Him? We thank the God and Father of our Lord Jesus Christ, always praying for you, Jesus Christ is our Lord, not angelic servants. Paul shows his love for us not only by thanksgiving, but also by unceasing prayer for us, for he always had within himself those whom he did not see. Col.1:4. hearing about your faith in Christ Jesus We thank God, he says, because we heard from Epaphroditus about your faith in Christ Jesus, and not in angels. Through this he predisposes them to himself. Because these names: Christ and Jesus are symbols of good deeds; for He received the anointing for us and He saved His people from their sins. and about love for all saints, Not to this or that, but to everyone; therefore, to us, so that you will be happy to listen to us. This is the speech of a person who predisposes them to himself. By love he means almsgiving and fellowship, as in other places. Col. 1:5. in hope of what is prepared for you in heaven, You love, he says, the saints not out of human calculations, but in the hope of future benefits; or: we thank God that you have to inherit imperishable blessings. For it was not deposited on earth, where it would be subject to decay, but in heaven, where it is both whole and safe. Therefore, do not be shaken in your hope: for what has been laid before you is in a safe place, and this applies to those who have been subjected to trials, so that they do not seek deliverance from them here, and do not lose heart in the trials, since they have a great reward. which you have heard before in the true word of the gospel, He did not say “sermons,” but “evangelization,” in order to remind them of the good deeds of God, for the gospel is the announcement of good things. But if it is the word of truth, then it means there is no lie in it. How then do you make him false, not believing, as you were previously taught by him, precisely through Christ the Savior? Who was the preacher there? Epaphras, as can be seen from the following. Col. 1:6. which abides with you, as well as throughout the world, He speaks as if about some animate object: “which remains.” It did not come, he says, to you and then depart, but it is present and dominates in you. This makes them happy. And since many become more firm when they have accomplices, he adds: “and throughout the whole world.” It is present everywhere, stands firmly everywhere. and bears fruit and grows, “Bears fruit” by deeds, “increases” because many constantly join this faith. But it would not bear fruit if it were not solid. For trees also bear more fruit when they are firmly established. As before, he predisposes them to praise him so that they don’t back down, even if they want to. For if the Gospel was preached to everyone and to you in the same way, how is it that some teach differently? from the day you heard and knew the grace of God in truth, It bears fruit, he says, and the gospel grows in you from the day you knew grace. How? Not by deception and empty words, but by the truth, that is, by extraordinary signs and deeds. Col.1:7. just as we learned from Epaphras You, he says, have actually known grace just as Epaphras taught you. For nothing else happened in practice, but he taught something else. For he probably preached to the Colossians. our beloved colleague, Sim shows that this husband is worthy of trust. For I, Paul, would not have loved him if he had not been a true preacher, and would not have called him a “fellow worker.” for you, servant of Christ, For your sake, he says, he served in deeds befitting Christ. For the fact that he went to Paul, consoled him in prison and informed him about the events in Colosse - and this was the ministry of Christ. If Epaphras is a servant of Christ, how do you say that you were brought to God through angels? Col.1:8. who informed us of your love in spirit. That is, the spiritual love that you have for me. For the most lasting love is love in the spirit. Any other love: natural, such as the love of parents for children and children for parents, and based on friendship and camaraderie, is fragile. Col.1:9. Therefore, from the day we heard about this, we have not ceased to pray for you. “Therefore” – why? Since, he says, we have heard about your faith and love, we, filled with good hopes for the future, have been praying for you not just one day, not two, but from the time we heard about it. By this he shows his love, and imperceptibly reproaches them, since even with the help of his love they did not become more perfect. Note that you need to pray a lot and unceasingly, and that Paul constantly prayed and, even without achieving the fulfillment of his prayer, did not deviate from it. and ask that you be filled with the knowledge of His will He does not call them either completely imperfect or completely perfect. For he did not say: so that you may receive, but “so that you may be fulfilled.” You, he says, have it, but not everything. That you have been brought to God, you know this, but that you have been brought through the Son, this is what you lack, and I pray that you will be fulfilled. For this is God’s will and good pleasure, that the Son was given for us, and not angels. So, by understanding you understand the increase in knowledge. in all wisdom and spiritual understanding, Since they were deceived by the philosophers, he says: I want you to know the teaching through spiritual wisdom, and not through human wisdom, which now misleads you, which makes us consider ourselves knowledgeable. And if spiritual wisdom is needed to comprehend the will of God, what can we say about those who boast that they have come to know the essence of God through external wisdom? Col. 1:10. so that they act: (περιπατήσαι) worthy of God, I pray, he says, that you will know that the Only Begotten has saved you, so that you may act worthily, that is, live virtuously. For whoever knew God’s love for mankind and that He gave up His Son for us, how would such a person not try to devote himself to the labors of virtue and lift up his cross? For the word “to act” (περιπατήσαι - to act, to constantly walk), as it is said, means life and activity. And everywhere he combines activity with faith. In other words: I pray not only that you learn, but also that you show your knowledge in deeds; for he who knows but does not do will be punished. Notice how he constantly calls activity “walking,” showing that just as we always need to walk (περιπάτησις), the best life is also necessary. pleasing Him in everything, (είς πάσαν άρεσκεσίαν) bearing fruit in every good work and growing in the knowledge of God, So, he says, live to please God in everything. How is this possible? Nothing other than every good deed. For where every good work is, there is every good work pleasing to God. And look how he adds the word “everyone” everywhere: in all wisdom, in every good work, in all righteousness and in all longsuffering, showing that they have this even now, but not all. Why should they reach perfection? "Bearing Fruit and Growing in the Knowledge of God". Just as, he says, you have known God more than the ancients, so in life you should grow as you know. For how great must be the virtue of one who is worthy to know God and even become the son of God? Or: you must bear fruit - good deeds, but in such a way that you also have the knowledge of God, as you should, and not as you now imagine that you have. For what is the use of life and work if you do not know the Son of God? See how he said above that knowledge of God is necessary in order to walk worthy of the Lord; now he again demands that they grow in good deeds in order to simultaneously know God, because one is closely connected with the other. Col. 1:11. strengthened with all strength We pray that you will be made perfect, "strengthened with all strength." Against what? against temptation and persecution, so as not to become careless and fall into despair. May He give you such strength as it is fitting for Him to give, that is, ineffable and limitless, which is only possible for a person to receive. There is great encouragement here. For he did not say: according to strength, but “according to power,” which is greater, as if saying: His glory is powerful everywhere. So, do not weaken in adversity, for you will prevail, as is natural for those who serve such a powerful and glorious Master. in all patience and generosity “Being strengthened in all patience,” that is, in relation to external people, and “generosity,” that is, in mutual relationships. For he is patient who is able to repay and does not repay, but endures when he is unable to do so. Therefore, God learns not patience, but long-suffering, since He can crush, but refrains from doing so. “In any case”, that is, not only now, but later no longer. So, to put the words together, he says this: We pray that you may receive a perfect knowledge of doctrine, not from worldly wisdom, but from spiritual wisdom, and lead a virtuous life so that you can stand firm against temptation, receiving strength and strength from God - to show patience towards outsiders and long-suffering towards your brothers. Col. 1:12. thanks to (God and) 3 Father, Having the intention of accusing them of doing wrong in the matter of teaching, he first speaks kindly, so that it does not seem that he is accusing them like an enemy. Therefore, having first said: I pray for you, may He grant you such and such blessings (which is completely unusual for an enemy), - now he says: I joyfully thank you for the blessings that you have. Therefore, I accuse you not out of enmity, but out of love. I would even like to constantly praise you, but necessity forces me to blame. This is what he does in the Epistles to the Corinthians. And imperceptibly leads them to the word about the Son. For if I give thanks with joy, it means that you have possessed great blessings. But they were given by the Lord - the Son, and not by slaves - angels. Why did he say: “I thank you with joy”? Because even in sorrow it is possible to give thanks, as Job gave thanks, although he was in sorrow: “The Lord gave, and the Lord has taken away” (Job 1:21). And let no one say that he was not wounded by grief, because in that case he would have destroyed his praise if he had endured it insensitively. He grieved, but was not depressed. who called you (ίκανώσαντι υμάς; to the synod trans. – us) How much, he says, has been given that you not only became rich, but also received the strength and ability to appear worthily receiving such gifts. For example, to say: the king entrusted a person of small talents with some kind of leadership, he would give dignity, but would not make him capable of worthy administration of it; in this case, this honor would often expose him to ridicule. But God has honored us and made us capable of accepting it. It is an absolute honor that he made us capable of accepting the gift. to participate in the inheritance of the saints That is, who placed you with the saints - and not just, but who allowed you to enjoy the same benefits that are denoted by the word “participation”. For one can live in the same city, but not have the same share, and again: one can share in the same inheritance, but not have the same share, just as, for example, we all have the same inheritance of the Church, but one has one share, and another another. But here he was honored with the same heritage, and a part of the same. And everywhere he uses the word “heritage” (κλήρος) in order to show that as a heritage it depends not on human effort, but more, it seems, on happiness; Likewise, we are not rewarded with the Kingdom for virtue, but everything depends on the divine gift. Therefore, “every time,” he says, “Create all things, say, as we are unworthy servants: as we ought to create them, we have created them” (Luke 17:10). Both the future and the present, that is, knowledge. For now he has enlightened us, revealing secrets to us, and in the future he will reveal even more. Col. 1:13. who delivered us from the power of darkness:( εκ της εξουσίας του σκότους) It is not only important that he honored us with the Kingdom, but also what we were like before this. For it is not the same thing to give something to those who are worthy and to those who are unworthy, as the Epistle to the Romans says: “hardly anyone will die for a righteous person” (Rom. 5:7). So, He delivered us who were under the power of darkness, that is, the error and tyranny of the devil. And he didn’t just say “from darkness,” but “from the power of darkness.” For he had great power over us and dominated. Of course, it’s hard to be simply under the devil, but under the devil with power it’s even harder. And he didn’t say: he brought him out, but he “delivered”, showing that we, like captives, languished. and brought His beloved Son into the Kingdom, It is a great thing to free us from darkness, but to bring us into the Kingdom is much more. And not just, but so that we reign together with the beloved Son, we are enemies and were in darkness. What he says in another place: “if we endure, we will also reign with Him” (2 Tim. 2:12). And he did not say: he transferred (for then everything would belong to the one who transferred), but he “introduced” (moved), so that something here belongs to us too. With this saying he shows that for the power of God it is as easy as for someone to transfer a warrior from one place to another). Col. 1:14. in whom we have redemption through His blood (άπολύτρωσιν) and forgiveness of sins, So that you, having heard that the Father delivered us, would not think that the Son did not show anything good, he further says that the Son gave us a lot. For He is the source of our being brought into the Kingdom, since He has given us redemption, that is, the remission of sins. For if we had not been delivered and set free from them, we would not have been brought into the Kingdom. Thus He paved the way for us to receive the gift of the Father. He did not say: λύτρωσιν, but άπολύτρωσιν, that is, he completely delivered us, so that we would not fall later and become mortal, like those involved in Adam’s sin. So, if the Son delivered us, then He brought us into the Kingdom. How do you bring angels into this? Note also that the expression "in whom" refers to the Son. Col. 1:15. Who is the image of the invisible God, The Apostle here exhibits the glory of nature and the greatness of the dignity of the Only Begotten. “Which,” he says, “is the image of God”; therefore, it is exactly alike and not different in anything. There is no measure for His greatness, so that by measuring you can tell how much He lacks in comparison with the Father. If He were an image like a man, then you would have something to say in this regard, because the human image never reaches the Prototype. Since He is the image as God and the Son of God, that is, the image of the invisible God, completely similar, obviously, the invisible image. For with us, when human art, which often makes mistakes, makes an image, it does not have a complete resemblance; but where God is, there is no error, no deviation, and therefore there is complete similarity. If the Son did not have complete resemblance to the invisible God, then what prevents the angels from being the image of God? After all, they are invisible too. However, angels are never called the image of God. And notice the accuracy of the Holy Scripture: it calls man the image of God and the son, but never an angel; because in this case those who hear about the height of the angelic nature could easily fall into impiety, thinking that an angel has the same dignity as God. But as for man, his insignificance and insignificance protects us from the thought of anything like that. So, compare: the Only Begotten, being both - an image and invisible, in that it is an “image”, differs from the angels, who, although invisible, are not images; and in that he is “invisible”, he differs from people who, although they themselves are called the image of God, are not invisible. So, He alone is the perfect “image” of God, alien to all dissimilarity. And if the Arians still object that the image is not consubstantial with the prototype; then let them listen to the Scripture, which says that Seth is the image of Adam. Is he really not consubstantial with Adam? So, although artificial images are not identical in essence, natural ones have quite the same essence. The first born of every creation; Having said that He is the image of the invisible God, he also adds this. This is a big temptation for Arians. Since, they say, He is called “the first born of every creation,” then He is the first of creatures. But the apostle did not say: first-created, but “first-born.” Or will you give Him brothers, and He will be the firstborn in relation to me, the frog, the stone and similar insignificant things, and will have one essence with all this? For the First-born, of course, has one essence with those in relation to whom He is called the First-born. But this blasphemy is directed at your head. For it is godless to think in this way about the incomparable glory of the Creator. Moreover, the word “firstborn” is used in Scripture not at all in opposition to subsequent children, but without reference, and means firstborn. So from the Mother of God Mary He was born the firstborn according to the flesh, although he had no brothers after Him at all; for He is the Only Begotten and by descent from Her. In the same way, by birth from the Father, He is the Firstborn, not in contrast to other creatures, but without regard; for He is the Only Begotten and born on heaven. So, what can we say now to refute the question at hand and to refute the opinion of the Colossians? So that they would not think that He is younger than the angels, since the ancients were led to God through them, and now it is said that He leads to God, he wants to show that the Son is before all creation. How? Through birth. So, He exists before the angels, and moreover, in such a way that He also created them. So, if angels served in the Old Testament, then this is His dispensation. And note the wisdom of the apostle: so that you, having heard that He is before all creation, do not consider Him without beginning, he instructs you that He has a Father and was born of Him. And since both He and everything are from God, this very thing shows that it is different - that One came as the Son from the Father, and others, as creatures, were created by this very Son. Therefore it adds. Col. 1:16. for by Him (εν αύτω) all things were created, both in heaven and on earth, “By Him” it is said instead of “through Him,” as he will show later. What could be doubted, specifically regarding heavenly things, he put in front. So, if the angels were created through Him, how were they before Him? visible and invisible: whether thrones, or dominions, or principalities, or powers, - Leaving the visible without explanation, since there was no doubt about it, he speaks in detail about what was doubted - about the invisible. But he did not present all the mountain ranks separately, as if pointing out very little out of many. For, of course, both the archangels and our souls are invisible. What was said about those also applies to these. everything was created by Him and for Him: (δι ’ αυτού και είς αυτόν); This is what he expressed above in the word by Him (εν αύτω), now he expresses in the word through Him (δι ’ αυτού), just as the Evangelist John says: “all things came into being through Him” (δι ’ αυτού) (John 1:3). But, having said: everything, he did not include the Spirit. For the Spirit is not one of them all, but one unconditionally, just as there is one God and one Lord. So, everything that has existence was created through Him. Then, so that you do not consider Him a servant, he adds: “and for Him” (είς αυτόν) 4, that is, everything rests on Him. He not only created, but He also contains everything; so that if the creation were deprived of His providence, it would perish. And he did not say: “contains,” but much more subtly: “relies and rests on Him.” And this alone, and precisely the fact that they (creatures) rely on Him, is enough for their support and preservation. But this means no less than creating, and even more, especially as regards us. For we too, on occasion, produce clothing or housing, but we cannot preserve it from decay; and He both created and preserves. Col. 1:17. and He is before all things, and by Him all things stand. He constantly turns to the same thing, so that with constant words, as with frequent blows, he can uproot the destructive teaching. And notice, he did not say that He came into being before everyone else, but “is”, which is characteristic of God. Where is Paul of Samosata, who says that He received the beginning from Mary? And everything stands on Him as a foundation; in this sense, precisely as the foundation, He is the firstborn of creation. But this does not show that He is one in essence with creation, but that everything rests on Him. Col. 1:18. And He is the head of the body of the Church; Having spoken about the dignity of the Son, he then speaks about His love for mankind. For, being above all, as the Creator and Almighty, He united with the lower ones. And he did not say: the head of the “fullness of the church,” but “the body,” in order to show the reality of His affinity with us, that He took on one flesh with us, and did not bring it from heaven. For Paul used the word “Church” in the sense of the entire human race, as if to say: and by being born according to the flesh He is the first of men, as the head. He is the beginning, the firstborn from the dead, “The firstfruits,” He says, He is the resurrection, as He who rose first. And since He resolved the disease of death, He is naturally called the firstborn. But as the firstfruits, He also has followers of Himself in other people. For the first fruit is the first fruit of something. And just as in one sheaf, brought as the firstfruits, the whole harvest is blessed, so through Him we are all sanctified and brought to God, and in the resurrection of one body all nature was worthy of resurrection. so that He may have primacy in everything, “In everything,” that is, in everything that we contemplate around Him. For He was born first of all from the Father, and first among all, as the Head of the Church, and before all, He rose again as the firstfruits, giving them incorruptibility. And before there were those who were resurrected, but they died again. He has risen and does not die. And notice, the firstborn here is like the firstfruits of the resurrection, because this is the same as a new birth; It does not say there: the firstfruits of creation, although the firstborn. For the way of being is not the same: He is born, but the creature is created. Col. 1:19. For it pleased the Father that all fullness should dwell in Him, The “fullness” of the Divinity, that is, if where the Son and the Word were, then it was not His action that dwelt there, but His very being. And Paul finds no other reason for this other than the good will and will of God. Col. 1:20 . and through Him to reconcile all things to Himself, “Through Him”, that is: Having made salvation Himself, He gave it to us. But so that you do not think that He accepted the position of a servant, He says: “with Himself,” that is, He reconciled people with Himself. And in another place he said: he reconciled with God; therefore, what is characteristic of the Father is also characteristic of the Son. And he did not say: καταλλάξαι - to reconcile, but, - άποκαταλλάξαι, - to reconcile again, which means: to give us - people - as some kind of debt taken long ago, and to completely reconcile, so that we would no longer be enemies to Him. For not only is reconciliation given, but the very method of reconciliation, that is, the slaughter of the Son, has very great power. having made peace through Him, by the Blood of His cross, Reconciliation indicates hostility, and appeasement indicates war. For we were both enemies and enemies of God. So, reconciliation is a great thing, but through Himself even greater, and, moreover, through “Blood” and “cross”, shameful death. For he did not reconcile, like the ambassador, through speeches, but by betraying Himself. And having said: “Blood of the cross,” he did not stop, but added: “His,” so that you would not think that the cross has power in itself. For it was not just the cross that saved, but His cross. That he reconciled earthly things is understandable; because everyone was at enmity with themselves and with each other, and even the angelic life we ​​were enemies. But heavenly, how? The earth was separated from heaven, the angels were at enmity with people, seeing their Master offended; That’s why they were sent for punishment, as for example, to David (2 Sam. 24:17), to the Sodomites (Gen. 19:15) and to the vale of mourning. So, the Son, having raised man, the enemy and adversary, to heaven, and made angels appear on earth singing and accompanying every believer. And it seems to me that Paul was caught up into heaven for this purpose, in order to learn how people live in heaven, and the Son ascended there. So, for those on earth there is deep peace: in relation to those in heaven and in relation to oneself, but in heaven there is only simple peace. For at last they are reconciled with us and rejoice at the salvation of so many. How then can you, Colossians, say that you were brought to God by angels? For they are too far from reconciling us with God, because they were even hostile to us, and if God Himself had not reconciled us with them, we would not have peace. Col. 1:21. And you, who were once alienated and enemies, by your disposition to evil deeds, Having said above that we were under the power of darkness, now he says that we were enemies in thoughts, and he is not saying the same thing; but so that, having heard the first, you do not consider it a necessity, he adds the latter in order to show that He reconciled us, although we did not deserve it. For he who necessarily suffers is worthy of pity, but he who voluntarily suffers evil is worthy of disgust. So, he says. He reconciled us, completely unworthy, although we did not through captivity or necessity, but voluntarily and willingly removed ourselves from Him. And he speaks about this after he mentioned the heavenly ones, showing that the enmity was not at all from the heavenly ones, but received its beginning from us. For they desired peace, and so did God, but you did not want it. Therefore, he did not simply say “warring,” but “alienated,” that is, not even thinking about returning. For you were enemies “by location,” that is, by choice. And not only did the disaster reach that point, but it also manifested itself in evil deeds, that is, you were enemies and acted like enemies. And with all this he shows that the angels had no power either to change our conviction or to free us from the devil, since they themselves were our enemies, and the one who possessed us was not yet bound. Christ bound the enemy and convinced us to abandon him. Col. 1:22. has now reconciled in the body of His flesh by His death, Again he points to the image of reconciliation, namely, “in the body.” How? Was He only subjected to scourging and strangulation? No, but He died a most shameful death. to present you holy and blameless and blameless before Him, Again he points to another good deed, now saying the same thing that he expressed above with the words: “who made you capable.” For not only, he says, did He free us from sins, but He also gave us holiness, not ordinary, but holiness before Him, and purity, and innocence, so that we would not do anything that would deserve even simple reproach. Col. 1:23 . if you remain strong and steadfast in the faith and do not fall away from the hope of the gospel, Since he attributed everything to the Son, who delivered from everything by His death; so that they don’t say: after this there is no need for our labors, he says that we need to remain in faith. Therefore, do not be frivolous and do not lose heart. Since it is possible, although one can remain in faith, but waver, he adds: “firm and unshakable,” that is, without wavering, and not only that, but also “do not fall away.” He says that I do not demand anything difficult from you, but only that you do not deviate from Christ. For He is the hope of the gospel, and all who receive the gospel must trust in Him as the One who has given peace. Therefore, he who ascribes peace to angels departs from Christ. So, with virtue, although it is possible to hesitate a little, with faith it is not. Thus, it does not require anything heavy. which you have heard, which was proclaimed to every creature under heaven, Firstly, he puts them forward as witnesses, and then the entire universe. And he did not say: it is proclaimed, but - “proclaimed,” that is, what they already believed. So, be ashamed of yourself and all other people - to believe differently. of whom I, Paul, became a minister And this serves as evidence of the gospel that Paul himself is its preacher. For his name is great, since he is glorified everywhere and even seemed to rule over the universe. Calling himself a servant, he encouraged even more obedience. For, he says, I am not speaking my own, but serving another, namely God. Therefore you will obey Him. Col. 1:24. Now I rejoice in my sufferings for you Although this may seem inconsistent, it is actually very consistent. After he said: I was a minister of the gospel, from which I beg you not to depart, now it shows that it is so true that I even suffer for it - and not only suffer, but also rejoice in these sufferings. These sufferings are for you, to benefit you. and I make up for the lack of the sorrows of Christ in my flesh It would seem that this word is vain and crazy, but no, on the contrary, it is full of great love for Christ. For he wants to convince them that Christ is still suffering for them, and that it is not through us, the apostles, that you come to God, but through Christ, albeit through our mediation (καν ημείς εν τω μέσω ώμεν) 5. So, what are you doing, retreating from Him who, even after His death, is exposed to dangers for you? The meaning of his words is this: if Christ still had to suffer for you, but withdrew and did not pay this duty, then I fulfill His duty, just as in the absence of a commander, his assistant, protecting the army and taking the place of the commander, would receive wounds in his place. That’s why he said “lack” (υστέρημα), to show that, in his opinion, He had not yet endured everything. He loves us so much that even after His death, as if the previous sufferings were not enough, He suffers in my body; for He was not content with His death, but still performs countless good deeds. So, Paul does not exalt himself when he says this, but out of a desire to show that Christ still cares about them. for His Body, which is the Church, Having said that although I suffer, this is actually the suffering of Christ, he gives credibility to these words, saying that this suffering also occurs for the sake of His body. So, do not consider these words to be boasting, but believe that He who did not despise uniting the Church with Himself is still suffering for her sake in my flesh. If the Church is the Body of Christ and is one with Him as the Head, how do you place angels among yourself and thereby break the unity? Col. 1:25 . of which I became a servant He says: I am a servant, and I don’t do anything on my own. But if I am a minister, how do you make angels appear to be ministers? according to the economy of God, entrusted to me for you, to fulfill the word of God, With the words “according to the economy of God,” or this means that the Lord, having ascended into heaven, sent us to preach so that you would not be abandoned and fall into despair; or he says: He allowed me to persecute the Church mainly in order to become worthy of faith when preaching. Or: He did not seek works or virtue, but faith and baptism. And this is the greatest “economy of God.” For who could be saved if works were required? Or in the words: “according to the economy of God entrusted to me for you,” that is, for people belonging to paganism, he simply speaks of the grace and power that God gave him to enlighten the pagans. For to convince darkened, foolish and disobedient people to accept such dogmas is not a matter of Paul’s power, but of God’s economy. And just as he called his sufferings belonging to Christ, so he says about the spread of this teaching among them that it is the work of God. The word “fulfill” shows that they lack something. Notice also in the “economy of God” that now the secret was told to them, that they became able to accept it. For God, having arranged everything prudently, also, of course, prudently did so that the secret was revealed now, when people were more likely to accept it. Therefore, those who are tempted by the words that the Son will bring us in the last days are foolish. Col. 1:26. a secret hidden from centuries and generations, Having said what we have received, Paul points out another advantage, that before us no one knew this secret. A mystery is what no one knew except God, and not just “hidden” (κεκρυμμένον), but “hidden” (άποκεκρυμμένον). The expression “from the ages” means: how the centuries began. now revealed to His saints, It is His decree that the mystery is now revealed. He did not say: “completed”, but: “open”. However, even now not for everyone, but for His saints. So even now it is hidden for some. Therefore let them not deceive you, for they do not know it. Col. 1:27. to whom God has been pleased to show what is the riches of the glory of this mystery to the Gentiles, So that you do not ask why only it was revealed to the saints, and not to everyone, he added: “to whom he favored.” God's will is always most wise. Of course, he could have said: “worthy,” but he did not say it, wanting to teach humility to those who were worthy of this, so that they, knowing that they received the revelation by the blessing of God or grace, would humbly think about themselves and not highly, as if they had received it according to their merit. And giving meaning to what happened, he didn’t just say; “to proclaim the glory of the mystery,” but: “the riches of the glory” of the mystery, which was revealed in a special way among the Gentiles, as it says elsewhere: and the Gentiles glorified God for His mercy (cf. Rom. 15:9). For although she appears to others, she does not appear as much as to those who are more insensitive than stones and who worship stones and reptiles. Just as if someone took a mangy and skinny dog, unable to even move, and made him a man and seated him on the royal throne, he would become more famous than if he had given this to a person who was not in great need. And he said well: “in this secret.” For there are other mysteries, but this is primarily a mystery that no one knew, which stands at odds with general custom and expectation - this is precisely the acceptance of pagans into the Church. which is Christ in you, the hope of glory, Explaining what “wealth” is and what “mystery” is, he says: “Christ is in you,” that is, that you have come to know Christ and He is in you. And he puts it forward with praise in order to attract them more. For if Christ is in you, then how do you call angels benefactors? The “hope” of “glory” is Christ, because through Him we hope to achieve eternal glory; or because Christ is our glorious and unashamed hope. Col. 1:28. Whom we preach, :( καταγγέλλομεν) We preach, but not angels. How then do you consider them servants? And he said expressively: καταγγέλλομεν - we proclaim down, that is, as if bringing Him down from on high, admonishing every man and teaching Not imperatively or coercively. For this is also characteristic of divine goodness - to attract to oneself not by force, but through exhortation and teaching. By “educating” you can mean lessons in active life, and by “teaching” you can mean the interpretation of dogmas. To successfully teach this, all wisdom is needed, borrowing what is needed from Scripture, then from reason, then from Hellenic writers, just as Paul taught the Athenians about their own altar. to present every man perfect in Christ Jesus; What are you saying? "Every person"? Yes, he says, we take care of it. But if this does not come true, it is not our fault. “Perfect” is not in the law and not in relation to the angels, but “in Christ Jesus,” that is, in the knowledge of Christ; for it is imperfect. Col. 1:29. Why do I toil and strive? I was not content with the name of the work, but added the word “I strive” to show vigilance, the severity of my life, and other things that are characteristic of those who struggle. So, if I work for your good, how much more should you work? by His power working mightily in me. Having said: “I am working,” he shows that this is also the work of God. For he who gives me strength for this obviously desires this. That is why at the beginning he said: “by the will of God the Apostle.” This also shows that many are fighting against him. For then the power of God would be more manifested when there were many opponents. The words “brothers” and “Jesus” are omitted from the text of the bl. Theophylact. The words “and the Lord Jesus Christ” from the blessed one. Theophylactus are absent. The word "God" from the blj. Theophylact omitted. “All things were created by Him and for Him” - in Greek: τα πάντα δι᾿ αυτού και εις αυτόν έκτισται. The word έκτισται means not only that which is created, but also that what is created lives; Therefore, the meaning of these words is this: everything received existence through Him and thanks to Him retains this existence. According to another reading: ταύτα ποιωμεν - (even though we) do it. You might be interested in: