Holy Kiss: Greeting: Grace unto
you, and peace,
from
God our Father and the Lord Jesus Christ.
Paul's Epistles: the
epistle from Laodicea: Colossians 4:16?
Colossians 4:16
And when this epistle is read
among you,
cause that it be read also in
the church of the Laodiceans;
and that ye likewise
read the [epistle] from Laodicea.
Informative <[End
Notes]> of Paul's Epistles reveal which is the
epistle from Laodicea:
Why
do 14 of 15 of Paul's Epistles
have Informative <[End Notes]>
telling us where the
espistle is
written from, and who transcribed it?
Because when looking at <[End Notes]> of Paul's Epistles we
discover
the [epistle] from
Laodecia mentioned in Colossians 4:16 is 1Timothy.
There's much more we
can learn from Colossians 4:16, detailed below.
The
Informative <[End Notes]> of Paul's Epistles:
<[Written
to the Romans from
Corinthus, [and sent] by
Phebe servant of the church at Cenchrea.]>
1Corinthians: <[end note]>
<[The
first [epistle] to the
Corinthians was written
from Philippi by Stephanas and Fortunatus and Achaicus and
Timotheus.]>
2Corinthians: <[end
note]>
<[The second [epistle] to the
Corinthians was written
from Philippi, [a city] of Macedonia, by Titus and Lucas.]>
Galatians: <[end note]>
<[to [the] galatians
written from
rome.]>
Ephesians: <[end note]>
<[To [the] Ephesians
written from
Rome, by
Tychicus.]>
Philippians: <[end note]>
<[to [the] philippians
written from
rome, by
epaphroditus.]>
Colossians: <[end note]>
<[Written
from
Rome to
Colossians by Tychicus and Onesimus.]>
1Thessalonians: <[end note]>
<[The first [epistle] to
the
Thessalonians was written
from Athens.]>
2Thessalonians: <[end note]>
<[The second [epistle] to
the
Thessalonians was written
from Athens.]>
1Timothy: <[end note]>
<[The first to Timothy was written
from Laodicea, which
is the chiefest city of Phrygia Pacatiana.]>
2Timothy: <[end note]>
<[The second [epistle] unto
Timotheus, ordained the
first bishop of the church of the Ephesians, was written from Rome,
when Paul was brought before Nero the second time.]>
Titus: <[end
note]>
<[It was written to Titus,
ordained
the first bishop of
the church of the Cretians, from Nicopolis of Macedonia.]>
Philemon: <[end note]>
<[Written from Rome to
Philemon, by
Onesimus a
servant.]>
Hebrews: <[end note]>
<[Written to the Hebrews from Italy,
by Timothy.]>
Revelation: has no end note; but the end
reveals Paul wrote it:
But
disclosure is made known to us from the other
Pauline Epistles,
three of which noting the "token"(allegory:
ticket to heaven) of Paul
(The GRACE
of our Lord Jesus
Christ WITH YOU ALL. AMEN)
is included in all of Paul's Epistles
(mentioned by converted Peter),
and such "token" (salutation) is
written by the hand of Paul himself,
(regardless of who transcribed the dictated
messages of orator Paul)
in order to sign-ify Revelation also a
Pauline Epistle (read by
Peter).
What else can we discover from Colossians 4:16?
Colossians 4:16
And when this epistle is read among you,
cause that it be read also in the church of the Laodiceans;
and that ye likewise
read the [epistle] from
Laodicea.
1. The espistle to Colossians at Colosse, and
notably
<[written from Rome]>, is notably from both "Paul and Timothy"
(Colossians 1:1), but Timothy "set at liberty" (Hebrews 13:23) from
depression over seven
churches of Asia having been subverted by Hebrews, namely James Peter John.
Yet the epistle to Colossians is notably transcribed by <[Tychicus
and
Onesimus]>. Tychicus, mentioned seven times in Paul's
Epistles, is notably firstly mentioned in Acts 20:4, as one of seven
(angels) who
accompanied Paul into Asia to establish the seven churches of Asia.
Acts 20:4
Revelation 1:11
Seven Angels who accompanied
Paul into Asia Seven Churches
which are in Asia
1. Sopater
(a
Berean)
1. Ephesus
2. Aristarchus
(a
Thessalonian)
2. Smyrna
3. Secundis
(a
Thessalonian)
3. Pergamos
4. Gaius
(of
Derbe)
4. Thyatira
5. Timotheus
(of Derbe)
5. Sardis
6. Tychicus
(of Asia)
6. Philadelphia
7. Trophimus
(an Ephesian, of
Asia)
7. Laodicea
The seven churches of Asia were later subverted by
those mentioned in Acts 15:24
(also 2Timothy) who were "subverting" souls
by saying "keep the law". Of James, Peter, John, subversion of churches
was mostly done by John after James got killed, and Peter (aka Cephas)
became a fugitive of the Roman Empire due his jail break (Acts
12), until Peter later surfaced as first Pope, with John as
his bishop over churches of Asia from Ephesus, where John later lived
and died. But Peter finally got converted (in accordance with Luke
22:32), and notably by reading all Paul's Epistles (2Peter 3:15,16).
John never got converted, and continued to stir up Jews against Rome
till the result was devastating in 70AD's destruction of Jerusalem,
when a million Jews were killed and several million taken captive,
again, and due to John, who turned back to his vomit like a dog does,
which is to say like a fool (hypocrite, blind guide, serpent, viper: Mt
23) returns to his folly: law.
Since Colossians 4:16 also mentions "the epistle from Laodecia" (aka
1Timothy) and "the church of the Laodiceans" (noted in Revelation 3 as being
neither
hot nor cold: aka neither grace nor law, but lukewarm), there is an
obvious connection made between Luke's Acts
of The Apostles (written mostly about Saul-->Paul)
and Colossians and 1Timothy and Revelation. Such also suggests
Colossians
was written after 1Timothy, even though Colossians is canonized before
1Timothy.
2. Colossians is notably written to those saints having faith in Christ Jesus (Colossians 1:4),
which is mirrorly the reverse
of Jesus Christ: is the only
foundation
laid to build on: Matthew 1:1 ... 1Corinthians 3:11; And notably
written unto the Colossians by
Paul: "an apostle of Jesus Christ
by the will of God".
So the saints and brethren at Colosse were called "faithful brethren in
Christ", but perhaps not in Christ is the
end of the law; Rather in the Christ of Christ --> Jesus instead
of
in the Christ of Jesus --> Christ, which suggests they were bwd
focused
on Jesus (made under the law) instead of forward focused on Christ (the
end of the law) of "through
Jesus -->
Christ". For Jesus was made under the law, but Christ is the end of the
law. Such is further revealed by...
3. Colossians 4:16 is one of those verses which uses both ye and you, but in
Colossians 4:16 the "ye" (do
err) is notably used after instead of before, of ye do err before / you
made perfect after; which
suggests Colossians were fallen from grace to law, as noted in
Galatians
5:4 also uses both ye and you (noting only you can fall from grace by
being justified by the law), as does 1Peter 5:10, which notes the God
of all grace makes you perfect, stablished, strengthened, and settled
after ye suffer awhile. Suffer is notably due to living godly
(childish) in Christ Jesus: 2Timothy 3:12, instead of being mature (man
of child/man) in
Christ of Jesus Christ: only foundation laid to build on. For we are
told Christ is the head of every man (of child/man). So in
mentioning Colossians as ye after, and after mentioning Colossians as
you, it denotes they are fallen from grace (Galatians 5:4).
4. The church of the Laodiceans should also read Paul's Epistle to the
Colossians; And the Colossians should also read the espistle from
Laodicea (aka 1Timothy). So, what is found in Colossians that the
church of the Laodiceans should also read; And what is found in
1Timothy (the espistle from Loadecea) that the Colossians should also
read?
The "be not
highminded" like lukewarm
Trophimus
connection
between Colossians 4:16,
1Timothy, and Revelation
In Colossians 4:15, Paul exhorts the saints and brethren at
Colosse to
"salute the brethren which are in Laodicea" (with the holy kiss of charity: pure grace,
which never fails nor ever forsakes) and in Colossians 4:16 to cause
the epistle written
to Colossians to also be read among the church of Laodicea. In
Colossians 4:16
Paul also exhorts those at Colosse to also read "the [epistle] from
Laodicea" (1Timothy, which is
only made known by the <end
notes> of Paul's Epistles).
Furthermore Revelation 1:11 mentions Laodicea as one of seven churches
in Asia established by Paul and the seven (angels,
stars) who accompanied him into Asia (Acts 20:4); And Revelation
3:14 makes mention of the Laodiceans as lukewarm know nots who are
neither hot nor cold (neither grace nor law). 1Timothy clarifies such
lukewarm know nots have "erred concerning the faith" (for "the law is not of
faith", and "whatsoever is not of faith is sin", so "no man is
justified by the law": Galatians 3:11,12, since law
makes sinners all, none righteous). Their err was due to being highminded (1Timothy
6:17-21), and desiring to be teachers
of the law, but understanding
neither what they say (when they shall say peace and safety in law,
then sudden destruction
comes on them:
1Thessalonians 5:3) nor whereof they affirm (law is not for grace
people); And such misunderstanding was due to giving heed to (johnny
law) fables, endless genealogies, and vain jangling of another law... which
Paul also did, but then evil (law) concupiscence made
him feel "wretched" (as noted in Romans 7), and which Timothy also did,
and it got him sorely depressed
(oppressed
by law), till he was "set at liberty" (as noted in Hebrews 13:23). So
the connection between Colossians and 1Timothy and Revelation is to be
not highminded (puffed up with law), which is notably a "fall" from grace to law vs law (loser vs loser)
in Galatians 5:4 and "fearful" in
Hebrews 10:31.
In Revelation 1:11 Laodicea is listed as the seventh of seven churches
in Asia, and in Acts 20:4 we also find that Trophimus is listed as
the seventh of the seven
who accompanied Paul into Asia. In Acts 21:29 we learn that
Trophimus
was
an Ephesian, a Greek that Paul took into the temple at Jerusalem, which
offended the Jews from Asia; since Paul spoke against their law and
Trophimus was lukewarm: neither grace nor law, and in their opinion
both Paul and Trophimus polluted their law temple, which demanded those
entering be
awful lawful rather than being neutral or grace us, mercy full, and
peace full by letting law be the dead testator of the New Testament
because law was a schoolmaster that failed every student. However the
Bible does agree with not being neutral, but either grace or law, as is
noted in Matthew 12's either or: either you're with (grace) or against
(law), either you're gathering (reconciling) or scattering
(alienating), either you're forgiven (grace) or unforgiven (law),
either you're justified (graced) or condemned (lawed). So there is no
neutrality in it's either escape or no escape wrath to come, either
Christ is of effect to you if justified by grace or Christ is no effect
to you if justified by law (as noted in Galatians 5:4). So let it be
grace, for you and all the kingdom of God within you, so none perish
rather than all perish by law.
The
grace
of our Lord Jesus
Christ with you all. Amen.
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