2. Просит Апостол о милостивом принятии Онисима (Флм.1, 8–21)

In this petition the Apostle puts forward the most compelling incentives to satisfy it, eliminating everything that could be presented against it. Phil.1:8–9. For this reason, I have much boldness in Christ to command you what you need to eat, but for love’s sake I pray even more so, just like Paul, an old man, now a prisoner of Jesus Christ. Every word here is a new impulse; and they all rest on the face of the Apostle himself. The first is apostolic power. Although Saint Paul refuses in this case to act in virtue of it, but since he remembered it, he revived in Philemon’s soul the consciousness of the obligation to listen to him as an Apostle, even if no other motives were attached. This power is placed by the Apostle behind all other motives, but is not hidden by them, but is seen and governs them all, giving them all special strength. Blessed Theodoret expresses the Apostle’s thought as follows: “I could,” says the Apostle, “boldly deal with you as an ardent believer, and command as a teacher, but I don’t do this, but I turn to you with a request.” "For this sake." For what? - For the sake of what was said before. since you are such that you give rest to the wombs of the saints in every possible way, then I have no need to strain to act on you with apostolic authority. It is enough to remind you of the need, and of course you will not refuse to fulfill it. For if you do for others, the more willingly you will do for me. "Having Boldness". “The natural law of justice teaches that it is worthy for a teacher to give commands to a student” (Ambrosiastes). And the Apostle obviously had in mind to restore this law in the consciousness of Philemon, but as harsh as it might seem, he softens it in every possible way. “Boldness,” he says, “having.” Boldness is access, freedom to speak to someone. He presents Philemon as a great man, to whom not everyone has free access, but he puts himself in the ranks of ordinary people, suggesting that if he has something special compared to others before Philemon, then it depends on Philemon himself: he himself gave me such free access to himself. Then he adds: “in Christ.” This word could also suggest such an idea: having power about Christ, as the Apostle of Christ, could have commanded you, and more than others you, whom you have given birth to new life in Christ. But since before this he used the word “boldness”, and not “power”, the word “in Christ” suggested the thought: because of your strong faith in Christ the Lord, I have boldness to offer you everything pleasing to the Lord, not by apostolic authority, but by confidence in your ardent faith in Christ the Lord, having boldness, or access, to tell you. And the word: “command” is used for the sake of mitigation, for it also means: to give an order, as if to suggest: wouldn’t you? And - “there is a need to eat”, - appropriate, suitable, - directed towards the same goal. Saint Chrysostom says: “See how he is careful that what he says out of strong love does not strike the listener and offend him. Therefore, before he said: “I command you” - for such an expression was harsh, although, being said out of love, it could very easily achieve the goal - he, out of an abundance of caution, makes a reservation: “having boldness,” and this shows that Philemon was a great man, that is, he says: you yourself gave us boldness; then he adds: “in Christ,” and this shows that he says this to Philemon because of his faith in Christ; and then he says: “command you,” and not only this, but also: “there is a need to eat,” that is, a fair deed. Look how many arguments he uses to convince Philemon; “If you show benefits to others, he says, show them to me, too, for the sake of Christ, both because this matter is fair, and because (further) because love demands it.” The second motivation is love. “For love’s sake, I pray.” “For the sake of love, with which I love you and with which I am loved by you” (Ecumenius). I leave my power behind. I turn to you with the face of love - brotherly, friendly, fatherly. Since we are talking about a matter of love, who can plead for it more victoriously than love? I present her before you as an intercessor for my petition. For her sake I ask. All other intercessors (motives) are slow to succeed; love is quick and powerfully effective. I use it because I strongly desire to be successful in my petition. If you love and if you value my love, do as I ask. Saint Chrysostom writes: “The Apostle seems to say this: from previous examples I know that even by commanding with great authority, I will receive success; but since I am especially concerned about this matter, I “pray for love’s sake.” Here he expresses both together: both that he hopes for him, that’s why he commands, and that that he especially cares about this matter, that’s why he prays “for love’s sake.” Third, fourth and fifth impulse. "That's how I am." ““I pray”, being, he says, such as it should be for one who is strong to persuade to his petition” (Ecumenius). What is so convincing in his face? - “Paul, the old man, is the prisoner.” “Look, how many compulsory impulses! “Paul”, from the qualities of the person; from the age, that the “old man”; from what is most just (what most represents the right to hear), as the “prisoner of Jesus Christ" "(Saint Chrysostom). "Paul". “This alone is enough to convince and persuade” (Ecumenius). “Look who the petitioner is; The mere mention of the name is enough to inspire respect even in the extremely stubborn. Whoever hears “Paul” hears the name of the preacher of the universe, who cultivated land and sea, the chosen vessel, and so on, which would require thousands of tongues to enumerate” (Theodoret). "Elder". “The apostle added that he is an “old man,” pointing to the gray hair gained through labor, and with it giving greater persuasiveness to the word” (Theodoret). “Now Jesus Christ is also a prisoner.” “Almost Paul, almost old age, almost the bonds with which I am subjected as a preacher of the truth” (Theodoret). “Who wouldn’t welcome a warrior crowned for his exploits with open arms? Who, seeing one bound for Christ, would not render thousands of services?” (Saint Chrysostom). Phil.1:10. I pray to you for my child, whom Onesimus gave birth to in my bonds. He indicates the subject of the petition and immediately surrounds it with such definitions that, against one’s will, should be placed in favor of the petition. Already with the previous words, Philemon was quite prepared for compliance, but if after that the Apostle had suddenly mentioned Onesimus, the memory of whom, probably, had not yet ceased to be bitter and unpleasant for Philemon, then he would have ruined everything that the first words had produced. Why does he say in advance that now there is this Onesimus, and thus covers his former unseemly image, arousing the most attractive and tender ideas about him: “my child, a child born in chains.” After these words, even though the name of Onesimus gave rise to some unpleasant feeling and urge to be strict, but since it was no longer possible to touch him without touching Saint Paul himself, all the severity of the master towards the slave was disarmed by love and reverence for the Apostle, who so closely took to himself the unworthy (unfit), who, however, became a key slave, that he began to have him as his child. Saint Chrysostom says: “Having softened Philemon’s soul in this way (by what was said before this), the Apostle does not suddenly announce the name of the slave, but after such a request he still hesitates. You know how great the anger of masters is towards slaves who have run away, especially if it is theft, and how irritated they are, even if they were good masters. Therefore Paul tries to soften him with all his arguments; and when he aroused in him the readiness to do everything, no matter what, and prepared his soul for all obedience, then he fully expresses his request.” "I pray to you." “It is not great if a simple man bows his head, but it is worthy of praise when a tall man humbles himself. The apostle prays to the one to whom he had the power to command, to give examples in everything to those who are zealous for perfection” (Ambrosiastes). I pray “for my child.” “Who will proclaim the mighty powers of the Lord?” (Ps.105.2). Who will worthily praise God's love for mankind? The wall digger, who deserved punishment, suddenly became Pavlov’s child” (Theodoret). Both the humble “I pray” and this heartfelt “for the child” should have had a victorious effect on the heart of Philemon, who himself recognized himself as a child of St. Paul. Loving Saint Paul, he could not help but be affectionate towards his child, even if he himself did not have the same relationship with him. Now Pavlovo’s child should have aroused kindred feelings in him, since he, too, had the same beginning of birth. Onesimus should now be seen by him no longer as a slave, but as a brother. Below the Apostle calls him that, but now he confines himself to identifying his child in Onesimus. “Thus, the Apostle not only tames his anger, but also arouses in him a feeling of goodwill; I, he says, would not have called him son if he had not been very trustworthy. As I called Timothy, so I call him” (St. Chrysostom). “Him I gave birth to in my bonds.” “And bonds did not hinder spiritual birth” (Theodoret). “Give birth”, giving birth by water and the Spirit. “I announced it with the gospel and, having believed, I commanded to baptize the bath of rebirth” (Theophylact). “Having resorted to divine help, Saint Paul, being in custody in the city of Rome, baptized him, seeing in him a useful vessel” (Ambrosiastes). "Give birth in my bonds." She remembers this like a mother remembers the diseases of birth. And everyone born is dear, especially those born under difficult circumstances are dear. “Again, for the sake of conviction, the Apostle points to the bonds, saying, as it were: Onesimus is worthy of great honor because he was born among the very feats; he must be loved especially because he was born among temptations for Christ. For it is known that we have a special love for children born into dangers which we have escaped. So Rachel calls her beloved Benjamin “the son of her illness” (Gen. 35:18)” (St. Chrysostom). "Onesima". That’s when the name itself finally speaks! (Saint Chrysostom). According to word production, Onisim means useful, fruitful. Is this not what gave St. Paul the reason to further add that if he was unfavorable, it was by accident; now he is no longer like that, it is no longer in vain that he bears such a name. Phil.1:11. Sometimes it is inappropriate for you, but now it is beneficial for you and me, which I sent to you. If the Apostle had expressed all the previous things without mentioning Onesimus, then there is no doubt that he would have immediately received unquestioning consent to grant the request. But when he mentioned Onesimus, although, perhaps, Philemon, out of love and respect for the Apostle, immediately decided in his mind to do what was pleasing to him; but, judging from a human perspective, he could not be free from certain thoughts that powerfully disturbed his heart and made it impossible for him to carry out such a decision with a calm spirit. It could have disturbed him: so obscene; how to take it? In addition, he ran and dragged away (if he dragged away) this and that. What hope is there for him? The Apostle knew that there would be such restless thoughts, and, not wanting Philemon’s good work to be done with a burden like a yoke, but, on the contrary, done willingly, with a peaceful disposition, he hastens to dispel such thoughts. Since the most alarming thing among them is that Onesimus turned out to be indecent, Saint Paul dwells on this first and foremost. He says, as it were: it may occur to you: to accept such obscene things?! I don’t deny that he was obscene; but was, not is. Now, having accepted the grace of rebirth, he decided, having rejected everything bad, to live chastely and righteously and piously, and no longer thinks about anything indecent, but about one thing, “great is true, great is honest, great is righteous, great is pure, great is most loving, great is good praise, whatever virtue and great praise” ( Phil.4:8). This can no longer be considered obscene, or again fear something unkind from it; on the contrary, one must not miss him in order to benefit from his good services, for which he is ready and willing now more than he was before. Saint Paul wanted to generate such thoughts in the mind of Philemon, calling Onesimus beneficial both to him and to himself. Saint Chrysostom says: “Look with what prudence he confesses the sin of the slave, and thereby tames the anger of the master. I know, he says that he was obscene; “Now it is useful for you and me.” He didn’t say: now it will be useful, but there already is one, and not only for you, but also for me.” (“He became pious and holy, and therefore is useful to both of us” - Theophylact.) The apostle also added his face so that hopes for the servant would be more reliable. For if it is useful to Paul, who demands great correctness in everything, then much more so to the master. “I have given him praise to you.” If the Apostle had kept Onesimus with him, the previous commendable review would not have reassured Philemon. He would think: this is how he appears to you there, but maybe he doesn’t even want to know me. The Apostle reflects such a thought by sending Onesimus away, saying to him: look for yourself what he is like. Saint Chrysostom says: “And he also pacifies the master’s anger by giving him his servant; for masters are especially angry when they intercede with them on behalf of absent slaves: by this he calmed Philemon even more.” He says, as it were: I have caught your fugitive, but I am sending him to you unbound; he himself, with his own feet, will freely come to you. For his part, Onesimus, himself appearing to the master before whom he was guilty, thereby revealed complete faith in his kindness and disposed him in his favor. In this course of affairs, he very much looked like a prodigal returning to his father. If this came to Philemon’s mind - and it almost could not have happened - then it could very well have disposed him to appear in accepting the runaway slave as an imitator of how the father accepted the prodigal son. Phil.1:12. You, that is, my womb, accept it. “Again, he not only uses his name, but with the addition of a most convincing expression, which is more tender than the word: “son.” "My womb". By this he expresses his great love for him. He didn’t say: take it; didn’t say: don’t be angry, but “accept”, that is, he is worthy not only of forgiveness, but also of honor, why? “Because he became the son of Paul” (St. Chrysostom). For the Apostle, with the words: “my womb,” wanted to express: “he is my son, begotten by my womb” (Theodoret). “And having said: “Accept”, he inspired: “Receive him with love” (Ecumenius). “Receive”, as it were: extend your arms to him and press him to your heart. “Having accepted him, you will not accept him, but my womb: I love him so much that I always carry it in my heart” (Theophylact). Phil.1:13. I wanted to keep him with me, so that instead of you he would serve me in the bonds of the gospel. Confirms how much Onesimus has become useful; so much that, he says, I wanted to keep him with me so that he could serve me in prison, therefore, I considered him faithful, so that you can rely on him in everything, and so prudent that he could do everything as it should; Why can you be completely at peace with him? The following words could serve as a similar confirmation: let him serve me instead of you. For they also give rise to such a thought: you yourself could not have served me better. Thus, imperceptibly, Saint Paul elevated Onesimus to the level of his master Philemon. “Look at the power of the Gospel: it has made the servant equal to the master,” Theodoret cries. “Look what wisdom the Apostle has! How little by little he put the servant in the master’s place!” - add Ekumenius and Theophylact. But the Apostle wanted to present Philemon with more than one proof of Onesimus’s trustworthiness with these words. In addition, he had in mind to arrange for him to meet Onesimus with some respect, as having done him a favor. Philemon was obliged to serve the Apostle as a student to a teacher, and, no doubt, he was aware of this duty. If we assume that, out of strong love for Saint Paul, he strived to serve him and, not being able to fulfill such a desire, grieved about it; then we cannot but agree that he was very pleased to hear that his servant, although sometimes indecent, although against his will and orders, served the Apostle in his place. In itself, this circumstance is not of great value, but what is dear to him is that Saint Paul himself views this ministry in exactly this way - short from the time of conversion to departure. After this, it was natural for him to meet Onesimus as having done him a favor. Saint Chrysostom says: “Do you see how many arguments he uses in advance in order to later instill in him the respect of his master? Look with what wisdom he does this too; see how he obliges one and honors another. You see, he says, that through him you yourself provide me with a service.” Blessed Theophylact further carries out the same suggestion: “If you are obliged to serve me, and he does it instead of you, then this obviously benefits you.” Phil.1:14. Without your will, you can do nothing that you want, so that your good will not be done out of need, but according to your will. The Apostle seems to hear the objection: you say that he is so trustworthy that you wanted to keep him with you, but you are in a hurry to get him away from you; Probably his trustworthiness is not entirely reliable. “No, that’s not it,” says St. Paul. This sending of him to you has a completely different meaning and a different motivation. I have no doubt that if I, having left it with me, had only informed you about it, asking for your consent to it, you would have willingly agreed to it. And he would have done a good deed. But this goodness of yours would have some connotation of compulsion; I don’t want any good to come from you, not only to me, but in general, not according to your will, since in this case it would lose all value in the eyes of God: “God loves a good giver” (2 Cor. 9:7). That’s why I sent Onesimus to you, so that if you decide to make him my servant, you would do it of your own free will. The Apostle does not insist that Onesimus be sent back to him, because there was no extreme need for this: there were always many people around him ready to do everything necessary for him, but he leaves this to Philemon’s freedom. Saint Chrysostom says: “With these words the Apostle suggests that he meant him (Philemon) more than the slave, because he shows him great respect: “without yours,” he says, “I did not desire.” (“And with this he softens Philemon” - Theophylact.) A person is then especially inclined to the request when the matter itself is useful, and it is arranged in accordance with his will, - for then there are two benefits: both the giver receives the benefit, and the receiver is more secure. He did not say: “not because of need,” but: “let it not be because of need.” Although I knew, he says, that even if you had not been notified of this matter, but had received news of it accidentally, you would not have become angry, but acted this way out of special precaution, “let your goodness not be done because of need.” gained benefit from this, benefited by his own consent.” Phil.1:15. Negli for this reason, separate for an hour, but you will receive it forever. But with all this, Philemon could not get it out of his head: but he fled, he reached the extreme limit in the crimes of slavery: how can one rely on him? – Saint Paul drives away such a thought by elevating this case to the plans of God’s providence, relying on the good consequences of flight. Let him run; but don’t look at this flight, but at what came out of it. He fled and fell into the midst of the gospel, by which he was drawn to the Lord. How long did he live with you - a Christian with his whole family? - but, despite the fact that he constantly moved among Christians, he remained in paganism - the enemy of God, and it did not occur to him to abandon his wickedness and join the worshipers of the one true God. Perhaps the work on his plate did not give him time to think about it. The flight shocked him, but at the same time it gave him freedom to think about his situation and seek refuge to calm his spirit. He found it where all those who are burdened and toiling find it - in the Lord the Savior, in Whom you yourself have found everything that satisfies and gives rest to your soul. You, of course, consider being the Lord’s first good and want everyone to benefit from it. Your servant, while living with you, did not receive this benefit; for whatever reason, I didn’t get it. But as soon as he fled from you, he immediately took advantage of you. So, don’t look at this flight as a crime, don’t say: Onesimus fled, but only left you in order to snatch that good that you want everyone to snatch, and which for some reason he didn’t have to snatch from you. And that this is so, judge by the fact that, as soon as he has captured this good, he immediately returns to you; and neither I nor he encounter anything preventing this, either in himself, or in you, or in related circumstances. Isn’t it obvious that he only left you to become a Christian? He has become a Christian and is rushing to you. It’s as if he is fulfilling this order. Whose order is it? – You didn’t give it. But don't rack your brains; Recognize God’s providential dispensation in this, and everything will be for you. This is how God decided to save your servant. Believe this and accept your servant as a person overshadowed by God’s providential favor. Add to this the following reasoning: he was a slave, but returns to you as a brother in the Lord. Slavery is a temporary and accidental relationship between you; and brotherhood in the Lord is an eternal union between you, a living and indissoluble union. As long as you are both in the Lord, nothing, neither in time nor in eternity, can separate you from each other. And it turned out that he separated from you for an hour, so that he could be inseparable with you forever. You can judge that he is like this in his disposition by the fact that he returns to you on his own, not tied down. All you have to do is accept it in the same spirit. And accept him as one who will remain with you forever, inseparable. Saint Chrysostom and all our interpreters see God’s providential dispensation in this circumstance. Saint Chrysostom says: “It was good to say: “negli” - perhaps - so that the master would give in (to get behind the idea that Onesimus ran away with evil intent, suggesting: that’s enough, right? Maybe it happened otherwise. It arouses in him doubt about his rightness about the flight of the slave of thought. - Ecumenius, Theophylact). He did not say: “for this reason he ran away,” but: “for this reason, separated,” in order to use a more euphonious expression to quickly incline the master to mercy. He also did not say: he excommunicated himself, but: “being separated,” he was separated, that is, this separation is not his work. So Joseph, justifying his brothers, said: “God sent me... this” (Gen. 45:5), that is, he turned their evil intent for good. “For this reason,” he says, “separate for an hour”: it shortens time, and confesses sin, and turns everything into economy (God’s dispensation). “May you receive him forever,” not only at the present time, but also into the future, so that you will always have him; he will no longer run away.” Phil.1:16. Not to anyone like a slave, but above a slave, a beloved brother, more than me, how much more than you, both in the flesh and in the Lord. He said: “May you receive him forever.” Now he explains: but “eternal” - you cannot have him as a slave; only brotherhood in the Lord is eternal. Accept him as a brother. That’s why he left, so that you would accept him “eternal”, and, accepting “eternal”, accepted him as a brother: for otherwise “eternal” it is impossible to accept him. It might have occurred to me: but I need a servant, and you are sending your brother! – The apostle inspires: you accept him as a brother, and he hastens to you as a slave, despite the fact that he recognizes himself as your brother in the Lord. And as a brother, he would diligently care about your welfare; but since he considers himself a slave to you, he will be doubly zealous for you. “Remaining a slave, he will be more devoted to you than his brother” (Saint Chrysostom). That he was away for a while is a loss. But you have a greater gain as a returnee (from St. Chrysostom). For Onesimus, holding himself and serving as a slave, with the consciousness of brotherhood, his master in the Lord, was not much difficulty: he had not yet gotten used to slave relations and in his soul he saw himself as nothing other than a slave. Brotherhood in the Lord only softened this slavery, uniting him more closely with the master through spiritual love. But for Philemon to accept a slave as a brother, and even one who had done wrong, was not easy. Why does the Apostle especially brighten up this side, saying: “not like a slave, but above a slave.” Not suddenly he says: like a brother, as if afraid to blind him by illuminating slavery with a Christian view. At first it doesn’t lift much: “higher than the slave,” and then it invests the slave in a bright brotherhood. And, to make this suggestion more favorable, he sets himself up as an example. I, he says, see in Onesimus, more than anything else, a brother, and a beloved brother. The fact that he is a brother now covers up everything that happened before in my eyes. I see nothing in him other than a beloved brother. But if I am so, it is all the more possible for you to look at him like this: he is not a stranger to you, he belongs to your home; and here another property was added - about the Lord. So he is doubly yours: both in external relations and about the Lord. Saint Chrysostom says: “Here is great virtue. If he is my brother, then don’t be ashamed of him either. By the name “child” (above) the Apostle expressed his love for him, and by the name of brother - a good opinion of him and an equation for himself.” “How much more so than you,” - Blessed Theodoret means this: “From an obscene slave he became a brother; and if he is my brother, then much more so than you, since he belongs to you also in bodily service.” And blessed Theophylact with Ecumenia said: “Instead of a slave (accept) a brother, instead of an indecent one - “beloved” - and to me, “how much more so to you.” “And according to the flesh,” that is, he is worthy of love because of his service to you in worldly things, as skillful in arranging them and giving you peace; “and about the Lord”, and according to spiritual relationships with you.” Ambrosiast sees here the following suggestion: “So that Philemon does not succumb to proud contempt, as is usually the case among masters in relation to slaves, the Apostle humbles him, calling Onesimus his brother “both in the flesh and in the Lord”: which also teaches us, so that, distracting our thoughts from the differences between people in states, we all recognize ourselves as brethren, as descended from one Adam, especially when the mediation comes faith that cuts off all pride." Phil.1:17. If you have no companion with me, accept him as me. The conviction intensifies. Then he said: “receive him as a brother,” and here he said “as if he were me”; and, moreover, with such severity that this is a condition for communicating with oneself. It’s like this: choose either to be in communion with me along with a slave - brother, or, by rejecting the slave, and break up communion with me. Such strengthening was required by the previous ones: I fled and cut myself off from my house; how should I take it? – Having illuminated this flight with the economy of God, the Apostle sobers up the master’s soul, if it began to displease Philemon to graciously accept the fugitive slave, for fear of losing through this communication with himself. The severe illness, so natural in the master, required the strongest healing. This is what was proposed: for the words of the Apostle placed Philemon in the need to accept Onesimus; there was no way to evade. Saint Chrysostom says: “Nothing convinces more to fulfill a request than not asking for everything suddenly. That’s why the Apostle, look, after what praise, after what preparation, made this great request. He called Onesimus his son, a partaker of the gospel, his womb; having said: you gain a brother in him, accept him as a brother, - he then adds: “like me.” Paul was not ashamed to say this. If he was not ashamed to be called a slave of the faithful, but even recognized himself as such, then all the more he could not shun this. And the meaning of his words is as follows: if you think the same way as me, if you strive for the same thing as I do, if you consider me a friend, then “accept him as I do.” Blessed Theodoret continues this speech: “What is more convincing, what is firmer than these words? If, says the Apostle, you are worthy of any respect for communication with me, then accept me as me, who has allowed this extraordinary change in yourself (that is, from a slave to a brother).” - Ambrosiastes ends it like this: “The Apostle shows that he has such a strong disposition towards Onesimus that Philemon himself, whom he praised so much above, agrees to have him as his companion only on the condition that he accepts him as an Apostle. Such a word should have brought fear to Philemon, so that, at least for this reason, he would accept it, if love could not persuade him to do so.” Phil.1:18. If you are offended in any way, or should eat, I will impute this to me. The last obstacle is removed: the damage caused. It cannot be argued that the Apostle considered Philemon covetous, knowing how much he was generous. But he could not help but consider it possible for such a thought to arise in his heart - regret for the damage caused, not from motives of covetousness, but as in the case of a home-conscious person, jealously concerned that everything in the household economy would be in order, and, moreover, in the form of increasing funds for charity. Assuming this, the Apostle heals the infirmity, and, without entering into a long reasoning, for he could have led strong impulses to impute the damage suffered to nothing from the principles of faith, he immediately cuts it off: “I am imputed, I will repay.” If the Apostle began to reason, worldly wisdom would find objections to everything; but there was nothing to object to here. One could object: where can you get it? But Philemon could not help but know, judging by himself, that the Apostle, so beloved that they were ready to open their eyes for his sake, had only to say a word, and they would give him so much that he could buy Philemon with his whole house and all his property. Thus, this: “I am responsible, I will repay” irrevocably cut off any regret about the damage. But this is not the only thing - it also cut off any desire for reward and put Philemon in a state, mood and desire - imputing the damage suffered into nothing, to expel not only from his heart, but also from his thoughts all sorts of scores. Put yourself in Philemon’s place, and he will immediately see and feel that taking anything from the Apostle was unthinkable for him. After this, his soul was completely pacified, and the Apostle’s desire, no longer encountering obstacles, was unquestioningly accepted for fulfillment. Saint Chrysostom surrounds these words with the following guidance: “Look how and when he mentioned the offense: at the end, after he had said a lot about it. Since the loss of property usually irritates people most of all, so that Philemon would not complain about this - for it was probably stolen from him - the Apostle now mentions this and says: “if there is any harm to you.” He didn’t say: if he stole something, then how? “Even if I’m really offended.” Here he admitted the offense, and at the same time presented it as the offense not of a slave, but as if a friend in relation to a friend, expressing it with a name meaning injustice rather than theft. “I am responsible for this,” that is, consider this debt to be my responsibility; I'll pay you." They can be continued in the words of Ambrosiast: “The Apostle here destroys every excuse for irritation against a slave; in case Philemon began to complain that he had suffered such damage that it seemed that it was no longer necessary and impossible to forgive. If this really happened, in this case the Apostle says: “to me... imputed.” Phil.1:19. I wrote Paul with my hand, I will repay: let me not say to you, for you also owe me to yourself. The Apostle certifies that he did not just say this by chance, but had a decisive intention to repay. Why does he give a receipt, saying: “Instead of an obligation, have this message with you; I wrote all of it myself, I admit that I am a debtor and I promise to pay the debt” (Theodoret). The letter was all written by the hand of Saint Paul, but the receipt actually consists of the words of the present text: I will repay. Just as Saint Paul had a decisive intention to repay, so the certificate left no doubt. Both conditions conditioned victory over Philemon’s heart. Saint Chrysostom says: “Saint Paul speaks these words both sincerely, that is, with sincere goodwill, and accusatoryly, if he refused to accept a slave, while Saint Paul did not refuse to give a personal receipt for him. By this he greatly touched Philemon and relieved Onesimus of all burdens. “With my hand,” he says, “I wrote.” There is nothing more fiery, zealous and impetuous than this heart!” “Let me not give you a river, for you owe it to yourself”; that is, “through me you have been granted salvation” (Theodoret). You owe me your salvation, your eternally blessed life. What worldly duty can compare with this? Why could I tell you: accept Onesimus, and do not take into account the damage he caused you. Take this to pay off the debt that you yourself owe me. You owe me with yourself, and what Onesimus owes you is a small amount of your property. If he had ruined all your property, even then it would not have been comparable to what you owe me; because you owe me with yourself, and what does your property mean in front of you? So, if Onesimus destroyed all your property, and I asked you to forgive him everything in payment for yourself, and you did so; and then you would not have paid me everything for yourself, a lot would still remain for you. And if you forgive for my sake the little that Onesimus owes you, then there is nothing to take it into account. So I could write to you, says the Apostle, and without promising you payment for the damage. But I don't do that; on the contrary, I promise payment and will actually pay it: so that everything that I would like to receive from you is limited to your favorable acceptance into mercy of Onesimus, my child, our brother with you in the Lord. Won't you do this for me - you owe me yourselves? – Such a thought is visible in Ambrosiastes: “The Apostle burdens Philemon himself with a large debt, so that he will be all the more willing to show mercy to the slave and through him pay a little for himself” (periphrase). Saint Chrysostom gives the following motivation for writing these words. Words: I will pay; here's your receipt! could have given rise to an unpleasant thought in Philemon’s soul that the Apostle did not trust him, did not believe that he was capable of such a virtue - to unselfishly forgive Onesimus. To reject such a thought, the Apostle says to him, as it were: do not think that I am not confident in you. Don’t I know how you feel that you owe me and yourself? All I have to do is say the word to you, and you will do everything. If I arrange this matter differently, there are other reasons for this, and not my lack of confidence in you. – This is a lengthy paraphrase of the words of St. Chrysostom, which are short and condensed. “So that Philemon would not find it offensive that the Apostle, asking him for a slave - a thief, as if he did not hope to receive what he asked, he corrects this too: “Let me not say anything to you,” he says, “You owe me to yourself,” that is, you owe it not to what is yours, but to you. And he said this out of love, because of mutual friendship and the fact that he relied too much on him. Look how everywhere he takes care of both – both about asking with complete confidence and about not seeming too daring.” Ecumenius and Theophylact explain this idea more clearly. The latter writes: “So that it does not seem reproachful to Philemon that the Apostle, as if not relying on him, does not ask him for a slave - a thief just like that (without everything), but (offers payment) and gives a handwritten receipt - for this gave a sign that Philemon seemed to be hard-hearted and inattentive to his teacher - so that this does not seem, the Apostle makes it clear by the above words that he trusts him and has great hopes for him.” But in these words one can see not only why the Apostle wrote them, but also why he did what was written. If the Apostle had asked to forgive Philemon without offering payment, then those who were not favorable to the Gospel could say: here he is turning the Gospel and faith into a means to achieve worldly goals. He converted Philemon to faith and now demands that he accept the slave who robbed him without claiming the stolen goods. - So that they do not say this and do not lay reproach on our faith and the Gospel, I do not tell you, writes the Apostle, that since you yourself owe me, therefore forgive the guilty servant freely; on the contrary, I promise to pay you all the damage caused by those who fled, and I ask, as a favor, to accept it in your good will. I do not turn the higher into a means to achieve the lower. Our faith does not upset the established order of common life, but only puts into them a different spirit, which is from above from the Lord. Phil.1:20. Hey, brother, let me receive what I ask of you and use you in the Lord: rest my womb in the Lord. Having eliminated thoughts that could have been born in Philemon’s soul contrary to his request and desire, the Apostle, in verses 20 and 21, again begins to persuade Philemon to please him with mercy towards Onesimus, although the previous ones were also directed towards the same thing. This is what Saint Chrysostom understands: “Having abandoned sincere explanations, he again turns to the former, to the matter, although the previous one also related to the matter; for among the saints, what they use to express their spiritual dispositions is also relevant.” “Hey” – yes, “brother”, do that. “I mean, accept it. This needs to be further understood here” (St. Chrysostom). “Yes, I will receive what I ask you to have” is not a literal translation of the Greek text, but a periphrastic expression of the thought contained in it. In Greek there is (an expression meaning) benefit from something to receive; and then I am glad to be something, or happy to be something. The Apostle’s speech is either desirable or conditional. The thought will be like this: yes, brother, do this, accept Onesimus. I would like from you what is due to me and myself yourself, in this way to receive benefit; or: if you do this, then I myself would benefit from you, would be comforted and delighted by you. Ecumenius writes: “Let me enjoy, or - I would enjoy (in this case) your good deeds or corrections in the Lord.” Theophylact adds: “Let me enjoy your good deeds, not in worldly things, but in those which are about the Lord.” “About the Lord,” in the spirit of faith in the Lord, in the order of pleasing Him and salvation in Him... There was a pleasant consonance in the words of the Apostle. Accept Onesimus, may you yourself be useful to me, or may I, too, be Onesimus, used by you and delighted. “Rest my womb in the Lord.” Our interpreters all read: about Christ. Above, verse 12, the Apostle called Onesimus the womb; but here he speaks about his heart. He expresses such strong concern for Onesimus that he has no peace and will not have it until he sees that he is again in favorable circumstances. With this he inspires Philemon: if you love me, have mercy and care for the peace of my heart, accept it, and thereby give rest to my heart: for without this it cannot be at peace. If you don’t want to do this for me, do it for Christ’s sake; “show mercy to the Lord, and not to me” (St. Chrysostom). Saint Chrysostom interprets “the womb”: “my love for you.” Ekumeny repeats the same thing. And blessed Theophylact adds to this: “Rest my love for you, or my heart for the sake of Christ.” Phil.1:21. Trusting in your obedience, I wrote to you, who knows, as and more than I say, you will do. “I know the humility of your soul; That’s why I write, boldly believing that you will do for me more than what you asked for” (Theodoret). “What stone would not be softened by these words? What animal would not tame them and would not be ready to accurately accept the petition? Having attributed such great virtues to him, the Apostle still does not cease to justify himself (as if to apologize), and he justifies himself not simply, without commanding or demanding with authority, but “hoping,” he says, “for your obedience, I have written to you.” Just as at the beginning of the letter he said: “having boldness” (verse 8); so here he says the same, sealing the message” (St. Chrysostom). If the Apostle had said only this one thing, then with this alone he would have forced Philemon to fulfill his request, even if for some reason he did not quite want it, because the good hopes of others for us will certainly force us to justify these hopes. But when he then added: “Knowing, even more, as I say, you will do,” then he overcame all resistance in him and strained his strength to more quickly fulfill what was asked. “Having said this, the Apostle creates a strong excitement in Philemon. After this, he, having such glory with the Apostle that he would do more than what he asked, was ashamed not to do, if not something else more, at least as much as he asked” (St. Chrysostom). “For it usually happens that everyone who sees that they have a good opinion about him tries to show himself to be truly the best” (Ambrosiastes). 3. Afterword (Phil. 1, 22–25) a) Order with notification (Flm.1, 22) Phil.1:22. Buy it and prepare a monastery for me: I hope that through your prayers I will be given to you. At the same time I ask, or I ask also. “Prepare a monastery” means a room for strangers, a room for guests. In the house of the wealthy, then, as now, there were and are deliberately rooms in case someone arrives. In addition, Philemon, it seems, also had a special host. So, if there was a room in the house, and there was also a special hospice, then there was nothing to prepare a “monastery”: it was always ready. Why does St. Paul write about this? - Then, in order to testify to his friendly disposition towards Philemon and confidence in his friendship towards himself, - in order to show in deeds that he completely relies on him and regarding Onesimus is confident that it will be done, as he writes. Saint Chrysostom says: “And this was evidence that he completely relied on him, or, better, and this was in favor of Onesimus, so that they would not be careless, but knowing that Paul would come and find out everything about him, they put aside all rancor and quickly showed him mercy. For there was great reverence for Paul, Paul the elder, Paul the prisoner.” Our other interpreters understand this too. Theodoret writes: “The Apostle did not say this simply, but so that, while awaiting his arrival, he would respect his message.” “For,” adds Ambrosiast, “it happens that those who are absent have little attention and care to do what pleases them.” Ecumenius and blessed Theophylact add to this: “Philemon might have thought: if not for Onesimus, then you would not have deigned to speak to me. The Apostle heals this possible weakness in advance, saying: “I am not writing only for him, but to ask you to prepare a monastery for me.” By this he showed him great honor, preferring him to everyone. For everyone would be ready to receive Saint Paul and put him to rest. "I hope." It is clear that, writing this letter, Saint Paul cherished the hope that he would soon be freed from his bonds. Something in the course of affairs gave him this hope. "Through your prayers". Shows the power of fraternal prayer of believers and its necessity for everyone without exception; His humility also testifies: the Apostle, the chosen one of the Lord, the standard-bearer (miracle worker), raptured to the third heaven in prayer, does not, however, allow himself to be arrogant and self-confident, but humbly awaits help from above through the prayers of others. Blessed Theophylact writes: “We learn two things from this: first, how great the power of prayers is, if even such an Apostle needs their help! The second is that we need to humble ourselves all the more if Saint Paul humbles himself before his disciples, expecting help from their prayers.” “I will be given to you.” That is, I will get rid of the bonds and come to you; See you and enjoy mutual faith and love. I hope that you will beg this mercy from the Lord. These words show the confidence of the Apostle that they love the Apostle very much and strongly desire to see him (St. Chrysostom). He does not ask them to pray, but he is sure that they are praying and asking themselves, as a great blessing, to see the Apostle. “To you” – and to the whole house of Philemon, and, perhaps, to the Colossians in general. For it cannot be thought that, intending to come to Colossae, he had in mind only Philemon and his family. He did not mention this when writing to the Colossians, perhaps because he wanted to especially honor Philemon, giving him the honor of informing about this to all the believers who were gathering in his house for prayer. But how, - the Apostle from Rome wanted to go to Spain, but here he writes that he hopes to visit Colossae from prison; and a little later he will tell the Filipinos that he hopes to come to them soon (Phil. 2:24)? It is true that he changed his intention, because after the writing of the Epistle to the Romans (the third year passed after that), needs arose in the Churches of Asia Minor that required the personal presence of Saint Paul, as the Epistle to the Colossians shows; False teachers arose, disturbing the peace of faith of believers. And then he wrote that he had no more business in these countries (Rom. 15:23-24). b) Bows, (Phil.1, 23–24) Philippians 1:23–24. Epaphras, my captive in Christ Jesus, kisses you, Marco, Aristarchus, Demas, Luke, my companions. Bows are sent from the same persons from whom they went to all the Colossians. It says about them what could be said. Is it possible to add a little here? Epaphras is called a co-worker there (Col. 1:7), and here a captive. This does not mean that he too was in bonds: for there Saint Paul lived for himself and had the freedom to receive whomever he wanted. Epaphras could be with him unhindered and without being subjected to violence or any government measures of prohibition and severity. He was thus a prisoner of love for the Apostle. Of course, he also bore sorrows, hardships, and fears; but he endured everything complacently, not wanting to leave him. Why, truly, he was as if in captivity - a captive without shackles. Saint Chrysostom writes about him: “Paul calls him “captive,” expressing that he too was in great sorrow. Thus, if not for the Apostle himself, then for this man, the request must be heard, for the one who is in sorrow and, having abandoned his affairs, cares for others, must be heard. On the other hand, the Apostle here denounces Philemon in advance if he had not shown mercy to his own servant, while his fellow citizen became Paul’s captive and suffered with him. And he also adds: “my prisoner is in Christ Jesus,” that is, for Christ.” “Not for the sake of anything human, a captive, but for the Gospel, suffering with me,” adds Blessed Theophylact. The Apostle said about all the other persons that they are his co-workers, they work with him in the gospel and do for him everything that he could not do himself because of his bonds. A reminder of them could not remain without influence on the purpose of the message. In the face of Philemon, they too now acted as intercessors for Onesimus. Saint Chrysostom says: “The Apostle greets Philemon on their behalf, in order to quickly persuade him to obedience, and calls them his “accomplices,” in order to thus more strongly convince him to fulfill his request.” He seems to say to him: “And these, together with me, ask you, and it is worthy to show favorable attention to such persons and satisfy their desire” (Theophylact). Of the persons mentioned in the letter to the Colossians, only “Jesus called Justus” is omitted here. There is no doubt that he, who was familiar with the Colossians, was also familiar with Philemon, and that therefore a bow from him could not be alien to his desire. And what is missed must be considered an accident, which cannot cast a shadow on fraternal and friendly relations, and that’s enough, without trying to determine exactly why this happened. c) Final goodwill – 25 Phil.1:25. The grace of our Lord Jesus Christ be with your spirit. Amen. This, in general, in all the epistles, is the final benevolence of St. Paul. He himself confesses, and teaches others to confess, that in the work of Christianity everything is from grace. This is the first and last object of Christian desires and prayers, both to each other and to ourselves. Grace is the grace of the Holy Spirit, but it is given from the Lord Jesus Christ. But there is a path by which grace descended in the beginning and continues to descend. The Comforter does not come if not through Him. The grace of the Spirit descends on a person’s spirit and then remains with that same spirit. He is something akin to the Divine, and therefore is a friend and vessel for grace. He happens to be like this when, having rejected everything material, created, and temporary, through faith in the Lord the Savior, he surrenders himself entirely to God, only communication with Whom can satisfy and give him peace. "Amen". Truly this is how it is, and it cannot be otherwise, and everyone who knows this truth, having read such words of the Apostle, will say with all his heart: Amen, Amen, Amen! Let us add at the end how Blessed Theodoret and Theophylact conclude their interpretation of this letter. The first writes: “These laws must be followed by those worthy of divine teaching; This is how slaves should be taught, so that they do not abandon serving their masters, and so that everything serves to glorify the Lord Christ.” The second asks: “Do you see how much benefit we received from this seemingly brief and self-explanatory message? Make sure from this that nothing in Scripture should be left without examination, but in everything, as spoken from the Spirit, one should seek some spiritual meaning, and benefit from everything. And of course, the Comforter, who spoke it all, will give those who seek it well, with good intentions and diligence, to find what they are looking for. From Him may we always be enlightened and guided both to the true knowledge of God and to a truly God-pleasing life, not being led away by false teachings or seduced by the false sweetness of the world. Which of us are slaves, let us ennoble ourselves with faith and virtue, and those who are masters, let us be jealous, seeing the slaves as saints and apostles, not to be inferior to them in the kingdom of the Master, for our sake he accepted the form of a servant, Christ our true God, to Whom be glory, and dominion, and honor, now and ever, and unto the ages of ages. Amen". You might be interested in: