Введение

At the same time as the letter to the Colossians, the letter to Philemon was also written and sent. We also offer an interpretation of this latter together with the first, although in terms of content it stands very well alongside the pastoral epistles, for it gives pastors a very edifying example of caring for the salvation of souls and how they should act in circumstances similar to those to which the epistle concerns. “Philemon was one of those who believed, he lived in Colossae, where his house has survived to this day,” writes Theodoret. “He was one of the venerable and noble men” (St. Chrysostom). He was converted to faith by Saint Paul himself, who therefore wrote to him: “I owe it to myself” (9). There is no indication of where it is turned. It can be assumed that in Ephesus, during St. Paul’s long stay there, for Colossae and Ephesus were in constant relations, trade and, it seems, administrative. Having believed, Saint Philemon did not remain barren, but represented both in his own person and in his entire family an example of faith and life according to faith. St. Paul calls him his “helper”; why we must believe that he contributed a lot to the conversion of his fellow citizens, sometimes on his own, sometimes together with Epaphras; He helped those who believed to continue in the faith by making his home a meeting place for them, where they were fed with both teaching and sacraments. In general, “his house was a refuge for all the saints, and St. Paul testifies that they “cleaned the wombs of the saints” (7)” (St. Chrysostom). At this time, when the message was written, it is not clear that he belonged to the sanctified persons. But later, as tradition says, he was a bishop, according to some - in Colossae (Apostolic Constitutions, 7.49), according to others - in Gaza, and received the crown of martyrdom under Nero in Colossae, together with Archippus and Apphia, from the ruler of Ephesus. His memory, together with Archippus and Apphia, is on February 22. Onesimus is the servant of Philemon (16). Guilty of some failure to respect the interests of his master (11:18) and fearing punishment, which was very severe in those days, he fled and reached Rome, where Saint Paul was then in prison. Saint Paul might have been known to him since the conversion of Philemon, whom he might have accompanied to Ephesus; for slaves then, as they were under strong oppression, often curried favor and were trusted by their masters and enjoyed the respect of outsiders. One of these, presumably, included Onesimus; why did the Apostle, in his letter to the Colossians, speak of him: “from among you” (Col. 4:9), as a person known to everyone and not in bad standing. As Filimonov’s confidant, he accompanied him everywhere, was with him in Ephesus when he turned to faith, but he himself remained in unbelief both at that time and after, perhaps because there was no time to think about it. Now, in freedom, or together with others, he was drawn to listen to Saint Paul, or, perhaps, he was brought to preach by Epaphras, or, more directly, the grace of God found a place in him and led him to where he could find healing for his aching soul. Having listened to Saint Paul, he turned to faith and received the grace of rebirth in holy baptism. Saint Paul loved it very much, so much so that he called it “his womb” (12). And it must be assumed that Onesimus was adorned with amiable qualities, which were even more elevated under the influence of grace, and that his sin before his master was somehow accidental. For these qualities, Saint Paul wanted to keep him with him so that he could serve him in prison; but did not dare to do this without the consent of his master, although he was sure that he would not say anything against it. Why did he decide to send him to Philemon, so that the latter, if he found it convenient, would of his own free will give him Onesimus for temporary service in prison (14). At this time it was necessary to send Tychicus to Colossae with a message. Saint Paul added Onesima to him as a companion. Justified by faith and accepted into the grace of God, Onesimus still remained accountable to his master. Therefore, sending him to Philemon, Saint Paul considered it necessary to write a letter to the latter and ask him to appear merciful to his slave, a guilty and fugitive, to forgive him and accept him not as a slave, but as a beloved brother, begotten spiritually from the same father who begat him himself. Philemon’s inclination towards this constitutes the content and purpose of St. Paul’s letter to him. It is considered very reliable that Philemon, who was so kind in himself, fulfilled the desire of St. Paul and, having accepted Onesimus into his love, sent him back to St. Paul, it seems, as if he was free. Tradition later considers him the bishop of Berea of ​​Macedonia, and a martyr in Rome under Trojan. Onesimus, Bishop of Ephesus after St. Timothy, therefore there will be a different person. His memory is February 15. These comments provide an answer to all the usual questions regarding the epistles: when, where, for what reason, for what purpose was it written and what does the epistle to Philemon contain. But others wonder whether it was worth including a message with such private content into the canon of sacred books. We present its solution, proposed by Saint Chrysostom. “Some say that this message should not have been added to the canon of sacred books, since it concerns an unimportant matter, only one person; but let those who express such disapproval know that they themselves are worthy of many reproaches. For not only such small messages and those written about such ordinary subjects should have been accepted (into the canon); but it is desirable that someone be able to tell us the complete history of the Apostles, so that not only what they wrote and said, but also about their other way of life, what they ate and when they ate, when they sat and where they went, what they did every day, what countries they visited, what house they entered and where they swam, he would tell about all this in detail - everything they did was filled with such great benefit! But many do not know the benefits that come from this, and therefore express disapproval. If we, looking only at the soulless places where they sat or were bound, often turn to them in our thoughts, imagine their virtues, awaken from our carelessness and become more zealous, then all the more would it be so if we heard their words and their other deeds. If everyone asks about a friend, where he lives, what he does, where he goes, then tell me, shouldn’t we know all this about the universal teachers of the universe? Whoever lives spiritually, his clothes, his gait, his words, his deeds, in general, everything brings benefit to those who hear, and no obstacles or difficulties are encountered. However, it is useful for you to know that this message concerns necessary items. Look how much good there is in it.” The indication of lessons regarding this message is briefly conveyed by Blessed Theophylact, still guided by Saint Chrysostom. “Firstly,” he writes, “it teaches us to have concern for those who are apparently insignificant, just as the Lord says: “Do not despise one of these little ones” (Matthew 18:10); secondly, that if a slave, so unreasonable and unkind, converted, then no one should despair, especially those who grew up in freedom; thirdly, that under the pretext of piety one should not tear slaves away from their masters, against the will of these latter; fourthly, that one should not treat virtuous servants with contempt and not be ashamed of them, when Saint Paul calls Onesimus his child.” Let us add to this: Saint Paul said more than once in his epistles that in Christ Jesus “there is neither bond nor freedom.” From the image of his action regarding Onesimus, we see that his word was not a bare word, but was an expression of the essence of the matter. The grace of God made all believers so close that in the depths of their hearts they considered themselves brothers and sisters, no matter what kind or condition they were. And the Savior pointed to certain other laws of spiritual kinship, saying: who is my mother and who are my brothers? – It follows that in Christianity a change in external position does not mean anything and is not required. It is all directed towards the dispensation of the spirit, and not the external position, bringing its Christian spirit everywhere and with all of itself opening the entrance to the kingdom of God. “Therefore,” let us finish with the words of St. Chrysostom, “Blessed Paul gives such excellent advice to slaves: “Have you been called to be a slave? but do not be negligent” (1 Cor. 7:21), that is, remain in slavery. And what is most necessary is that the word of God should not be blasphemed, as St. Paul says in another epistle: “They are under the yoke of servants; let them bestow all honor on their masters, so that the name of God and the teaching are not blasphemed” (1 Tim. 6:1). Even the pagans will say that even a slave can please God; otherwise many would be forced to blaspheme and say that Christianity overthrows the entire order of life, taking slaves from masters and committing violence. – After such merits, although we have not yet said everything, will anyone really think that this message was included (in the Canon of Holy Books) in vain? Wouldn't that be extreme madness? So, I ask you, let us listen with attention to the message written by the Apostle; Having already received so much benefit from it, we will receive it even more from the reading itself.” Despite the fact that this message is so small, in its external form it has everything that large messages have: it has its own 1) preface, 1 - 7, and 3) afterword, - 22 - 25, and 2) the body of the message - a request to accept favorably a guilty but repentant slave, - 8 - 21. 1. The message consists of only one chapter, all references are only to verse numbers. – Ed You might be interested in: