Первые узы святого апостола Павла в Иерусалиме, Кесарии, Риме и его послания из уз

The bonds of the Holy Apostle Paul in Jerusalem 60 (Acts 21:17–23:35) The Holy Apostle Paul at the beginning of this year 60 wrote to the Romans that for a long time he had a desire to come to them (Rom. 15:23) and this year, after Pentecost, which he plans to spend in Jerusalem, he intends to visit Rome and bring them the full blessing of the gospel of Christ. But, as if anticipating something bad for himself in Jerusalem, in the name of the Lord Jesus Christ and the love of the Holy Spirit, he begs the Roman Christians to pray with him to God for him in order to get rid of the unbelievers in Judea and to come to them in joy and rest with them (Rom. 15:30-32). The Lord heard the prayer of Saint Paul and his faithful, but arranged his way to Rome according to His plans, sending the holy Apostle to Rome in bonds two years later. In all the Churches founded by Saint Paul, it was known from the Holy Spirit that bonds awaited the Apostle in Jerusalem. This was announced to him and those around him in Caesarea by the prophet Agabus, who came from Jerusalem. Therefore, when Saint Paul came to Jerusalem to the assembly of elders, they, having accepted alms from him and glorifying God for his apostolic labors, foresaw that only Judaizing Christians could involve Saint Paul in bonds, and gave him advice by which he could, it seemed, avoid a collision with them. “Brother, do you see how many thousands of Jews have believed in Christ, and all of them are zealots of the law of Moses. And they have heard about you that you teach all the Jews who live among the pagans to deviate from Moses, saying that they should not circumcise their children and should not act according to the customs. So what? The people will surely gather; for they will hear that you have come. Do what we tell you: we have four people who have taken the Nazirite vow. Having taken them, cleanse yourself with them, and bear the cost of the sacrifice for them, so that they shave your head, and everyone will know that what they have heard about you is unjust, but that you yourself continue to keep the law. But we wrote about the Gentiles who believed, so that they should not observe anything of the kind, but only keep themselves from things sacrificed to idols, from blood, from things strangled, and from fornication” (Acts 21:20-25). What did this sentence mean? That St. Paul had to take part in the termination of the Nazirite vow of four poor people who had made this vow, but could not pay for the sacrifices, at the end of it, be with them in the church (a certain room in it) for the last week, then pay for 16 sacrificial animals, stand among these Nazirites during the sacrifices for them. He had to do all this not only to justify himself against the undoubted slander against him, as if he were teaching the Jews to deviate from the Mosaic Law, but moreover, to prove that the rumor about him was unfair and that he remains a steadfast executor of the law. 94 Could and should Saint Paul have accepted such an offer, or should he have refused: not only because he himself, as a poor man, could not pay for the cleansing sacrifices of four (the costs could have been borne by those who made such an offer to him), but mainly because he would have betrayed his fundamental teaching about justification by faith, and not by the works of the law, by which no one can be justified, but only brings upon himself damnation (see Rom. 3:20; Gal. 2:16 )? Then his Judaizing enemies could directly accuse him of inconsistency, with full right to say about him that he has “yes” and “no” at the same time (cf. 2 Cor. 1:17). But Saint Paul agreed to the proposal. This agreement can be explained by the fact that he looked at the rituals of the Mosaic legislation as things of indifference in the matter of salvation, and therefore treated them condescendingly. For the sake of philanthropy, he was like a Jew to the Jews, in order to save the Jews (cf. 1 Cor. 9:20), especially since he rebelled not so much against the rituals in themselves, but against the complete reliance on them, as capable of justifying their adherents outside of faith. Saint Paul agreed to the proposal of the elders, taking those four men (who were offered to him) “and having purified himself with them, the next day he entered the church and declared the end of the days of purification, when an offering was to be made for each of them” (Acts 21:26). The purification itself, according to Jewish custom, lasted seven days, during which both the Nazarenes and the participants in their vow were in a certain section of the church. Four days had already passed, and, apparently, there was hope for safety, since after the holiday the number of pilgrims began to thin out and Saint Paul could count on the remaining three days passing completely calmly for him. But on the fifth day, or at the end of the week, in the courtyard of the women, where the Nazirites were, some Jews from Ephesus and other cities of Asia appeared, who recognized Saint Paul and immediately announced both. This news instantly spread through the hot-tempered, restless, fanatical crowd, and in one minute one of those terrible cries arose that always served as the first beginning of a rebellion. The wild agitators rushed at St. Paul and excited the entire huge crowd with shouts. “Men of Israel, help! This man teaches everyone everywhere against the people and the law and this place; at the same time he brought the Greeks into the church and desecrated this holy place” 95 (Acts 21:28). Immediately the rumor spread everywhere that the same Saul-Paul, the apostate rabbi who taught and wrote that the pagans have the same advantages as the Jews, the man who blasphemed against the Torah (the book of the law of Moses), was captured at the very time when he took a pagan, an uncircumcised Ger, with him to the temple. The punishment for such a crime according to the law was death, with the full permission of the Romans themselves, and Saint Paul would have been torn to pieces by an enraged crowd if he had been captured outside the church, but this happened in the church, which they were afraid to desecrate with human blood. While the apostle was being taken out of the temple, and the Levites were closing the gates, the Roman centurion heard the noise, and immediately armed soldiers rushed into the court of the pagans to the place where Saint Paul was. Taking the apostle and chaining his hands to two soldiers, the centurion turned to him with the question: “Who is he and what did he do?” (Acts 21:33). In response, such disorderly cries of the crowd arose that nothing could be learned from them, so the centurion ordered Saint Paul to be led to the barracks. But as soon as they managed to climb the stairs leading to the tops of the building and then to the fortress, the people again rushed at St. Paul shouting: “Death to him!” - and Pavel was taken into the arms of the soldiers and carried away from the crowd. At the very entrance to the prison, the apostle asked the centurion for permission to speak to the crowd. The centurion gave him permission, and Saint Paul boldly began his speech to the Jews, and at the same time in their native dialect, which immediately established silence between them. “Men, brothers and fathers! Hear now my justification before you” (Acts 22:1). And then he enthusiastically told them how he himself had once been a Jew, born, however, in Tarsus, but raised from his earliest youth in Jerusalem at the feet of the great Rabbi Gamaliel. He was a Pharisee who taught the deepest secrets of the law, and like them was so zealous for God that he persecuted the followers of Christian teaching to death, throwing into prison not only men, but even women, as proof of which he referred to the former high priest (Theophilus) and many still living members of the Sanhedrin, who supplied him with letters of confidence to Damascus. What was it that changed the whole spirit of his life? The divine vision of Jesus the Nazarene, who threw him blind to the ground and ordered him to enter into communication with Ananias. He did not say that Ananias was a Christian, but that he was a faithful guardian of the law, so that all the Jews of Damascus treated him with respect. Ananias healed him of blindness and said to him: “The God of our fathers has chosen you so that you would know His will, see the Just One and hear the voice from His mouth, so that you could be a witness for Him before all people of what you have seen and heard” (cf. Acts 22:14). Then he was baptized and returned to Jerusalem with the goal of testifying for Christ. But when he was praying in the church and was in a frenzy, the Risen Jesus again appeared to him, Who commanded him to hastily leave Jerusalem, because his testimony about Him would not be accepted there. But Saint Paul, not wanting to leave here, began to assure Christ, who appeared to him, that his extraordinary change from a furious persecutor to a Christian and preacher of the Gospel had already gained confidence in his testimony. However, the One who appeared to him decisively said: “Go; I will send you far to the Gentiles” (cf. Acts 22:21). The people, when they heard that the Risen Righteous One ordered Paul, bypassing the Jews, to preach about Him to the unclean - the uncircumcised pagans and to reveal to them the advantages of the Jews, boiled with rage and shouted: “Destroy such a one from the earth!” for he must not live” (Acts 22:22). Then began one of the most disgusting and vile spectacles that can be seen on earth, namely, the spectacle of the Eastern mob, which, maddened with rage, howled, cackled, cursed, gnashed its teeth, waved its arms, tore its blue and red clothes, threw handfuls of dust into the air, accompanying all this with wild gestures of which only unbridled fanaticism is capable. And only thanks to the protection of the Roman soldiers, Saint Paul was not torn to pieces by the crowd. He was quickly taken to the fortress. But in order to find out what his guilt was, the commander ordered him to be tortured. The soldiers immediately stripped the apostle naked, tied his hands and bent him into the position of that terrible and often fatal torture to which the Savior had once been subjected not far from this very place. Three times before, Saint Paul felt the rods of Roman lictors on his back, five times he was subjected to Jewish scourging, 40 blows minus one. Now a new type of torment was coming - the whip, which the Romans used to force people to confess to the truth. But this time Saint Paul objected to this punishment. “Are you allowed,” he said to the centurion, “to scourge a Roman citizen, and even without trial?” (Acts 22:25). Falsely assigning Roman citizenship to oneself was punishable by death, so the centurion believed his statement and quickly reported this to the commander of the fortress. “Look,” he said, “what do you want to do? This man is a Roman citizen” (Acts 22:26). The boss was apparently afraid of responsibility for violating the rights of a Roman citizen. But having acquired Roman citizenship for a lot of money, he looked at Saint Paul and began to doubt his words. How could he obtain Roman citizenship? St. Paul told him that he was born in it. Saint Paul was immediately freed from his shackles. And the next day, perhaps fearing for his illegal actions with Saint Paul, the commander ordered the Sanhedrin to gather to judge him. The Sanhedrin gathered under the chairmanship of the High Priest Ananias, 96 dressed in white robes. Saint Paul, fixing his gaze on the Sanhedrin, began his defensive speech with the words: “Men and brethren! I have lived with all my good conscience before God until this day” (Acts 23:1). Something in these words especially offended the high priest. Perhaps it was the fact that the defendant called the members of the highest court his “brothers,” and perhaps it was the fact that in the words of St. Paul: “I have lived with all my good conscience before God until this day,” he heard a reproach that he had lived with a bad conscience, like the worst of the high priests, and for this he ordered the servants to beat St. Paul on the mouth. The behavior of the high priest outraged Paul, and he told him: “God will beat you, you whitewashed wall! You sit to judge according to the law, and, contrary to the law, you order me to be beaten” 97 (Acts 23:3). Those present, apparently, were amazed at the boldness of St. Paul’s reproach, since they said to him: “Are you reproaching the High Priest of God?” Saint Paul, who had just arrived in Jerusalem, might not have known who their high priest was, especially with their frequent changes, and he was not interested in it. Therefore, in apology for himself, he said: “I did not know, brethren, that he was a high priest” (Acts 23:5); if he had known, he would not have addressed him with the reproachful name of “whitewashed wall,” because he always acted according to the instructions of the word of God: do not slander the ruler of your people (cf. Ex. 22:28). But, seeing that in this court he would not find either justice or mercy, and knowing that this court consists of two parties hostile to each other: the Sadducee, who denies the resurrection of the dead and the existence of spirits, and the Pharisees, who recognizes this, he decided to get rid of such a court, throwing an apple of discord between them. “Men and brethren! - he said. - I am a Pharisee, the son of a Pharisee; I am being judged for the hope of the resurrection of the dead.” Hearing these words, the enemies of Saint Paul fought among themselves. They raised a terrible noise of angry voices; and the scribes, who sided with the Pharisees, all rose up to declare Saint Paul innocent: “We find nothing bad in this man; if the Spirit or Angel speaks to him, let us not resist God.” The commander, seeing such confusion and fearing for his prisoner, ordered the soldiers to take him to the fortress. The next day was destined to again bring new danger to St. Paul. But before it came, the Merciful Lord sent him a vision, which freed him from all anxiety about his life for many long and difficult days. The Lord appeared to him and said: “Be of good cheer, Paul; For just as you testified about Me in Jerusalem, so you must also testify in Rome” (Acts 23:11). The next day, 40 fanatics appeared before the high priest and elders and told them that they had sworn by oath not to eat anything until they killed Paul. “So, now you and the Sanhedrin let the captain know so that he will bring him to you tomorrow, as if you want to more accurately examine the case about him; But we, before he approaches, are ready to kill him” (Acts 23:12-15). And they agreed to such a terrible proposal. But this conspiracy somehow became known to the nephew of St. Paul, who immediately informed his uncle about this, and he sent him to notify the commander of the thousand. The commander immediately ordered the prisoner to be sent under a strong escort of horse and foot (470 people) to Caesarea, with the following letter: “The Jews captured this man and were ready to kill him; I, coming with soldiers, took him away, learning that he was a Roman citizen. Then, wanting to find out what they accused him of, he brought him to their Sanhedrin and found that he was accused of controversial opinions concerning their law, but that there was no guilt in him worthy of death or chains. And when it came to my attention that the Jews were plotting against this man, I immediately sent him to you, commanding those who accused him to speak against him before you” (Acts 23:27-30). Saint Paul was put on a horse and brought to Caesarea under strong escort. The centurion immediately introduced his prisoner to the procurator Felix, who, having read the letter of the captain Lysias and learned at the first interrogation from the apostle that he was from Cilicia, said: “I will listen to you when your accusers appear.” He then handed over Saint Paul to a soldier to be kept in one of the rooms adjacent to the old Herod's palace, which formed the residence of the procurators of Judea. The bonds of the holy Apostle Paul in Caesarea under Felix 60–62 (Acts 24:1–27) Temporarily quarreling over the issue of the resurrection of the dead, the elders of the Sanhedrin again united in a common hatred of St. Paul and, at the call of Felix, on the fifth day they appeared in Caesarea, led by the high priest Ananias, to accuse St. Paul and achieve his death. And to successfully conduct the case before a Roman judge, they hired a lawyer, the pagan Tertullus. The latter, in his speech, having begun it with flattering praises of Felix for his useful activities in Judea and a false expression of the people’s gratitude to him (in fact, the Jews deeply hated him), expressed three guilts of St. Paul: that he was a social plague, an instigator of rebellion among the Jews living throughout the universe, then a representative of the Nazarene heresy, and finally, that he dared to desecrate the church. It was because of this that the Jews seized him and wanted to try him according to their own laws, but Lysias forcibly intervened in their case and took him out of their hands, ordering his accusers to appear before the procurator. The assembled elders confirmed all this. Having heard this and bearing in mind the report of Lysias, Felix gave a sign to St. Paul to speak in his own defense. St. Paul said that he would be the more free to defend his cause because Felix had been judging the Jewish people fairly for many years. Therefore, it is easy for him, familiar with Jewish affairs, to make sure that only 12 days have passed since the Feast of Pentecost, to which he arrived not at all with rebellious purposes, but in order to pray in Jerusalem, and that during this time he did not talk with anyone and did not attract crowds, did not cause disturbance either in the temple, or in the synagogue, or in any part of the city. He therefore affirmatively denied the first and third counts and required the prosecutors to produce witnesses to support them. As for the second point of the accusation, he admits that he serves the God of his fathers, believes everything written in the law and the prophets, hopes for the resurrection of the dead and righteous judgment, which the accusers themselves expect. As a result of this particular faith, he always tried to be with a clear conscience both before God and before people. Before this time he had not been in Jerusalem for five years. Now he came to Jerusalem with alms to his people and with offerings. The Jews found him in the church, where he performed purification according to the law in the world. He was not to blame for the rebellion that followed. He was raised by some Asiatic Jews who were supposed to be present here as witnesses, and whose absence was proof of the weakness of the accusation against him. But if it was impossible to bring them as witnesses, then he demanded that the accusers themselves state the result of his trial and prove whether there was at least one fact against him, except perhaps his exclamation that he was tried on the issue of the resurrection of the dead. The accusation of St. Paul turned out to be unfounded in the eyes of Felix. The question of doctrine did not yet enter the scope of the Roman court. Therefore, he did not want to hand over Saint Paul to the court of the Sanhedrin, which could be dangerous for him and unfair. But at the same time, not wanting to offend the influential persons of the Sanhedrin, he postponed the matter until the arrival of Lysias, who was an important witness, promising then to give his final decision. Saint Paul was taken into custody, but Felix gave special orders to the centurion so that the guard over him would not be cruel and that his friends should be allowed free access to the prisoner. After some time, for some reason, Felix wished to listen to the teaching about Christ from St. Paul. For this purpose he called him and listened to him together with his wife Drusilla, a Jewish woman. Saint Paul revealed the Christian teaching about truth, abstinence and future judgment. Felix was deeply moved as he listened to Saint Paul. Looking back on his shameful past, he was probably horrified for himself. He was once a slave, in the worst of all conditions, in the most criminal era, in the most depraved of cities. Indisputable Jewish and pagan evidence fully reveals to us how greedy, unbridled, treacherous, criminal, stained with the blood of private murders and popular massacres during the years that he spent ruling first Samaria and then Palestine. He left behind him a whole series of crimes and now, listening to the inspired teaching of the holy Apostle about truth and justice, he felt as if the whole earth was shaking under him. He could not bear the new sensation of horror creeping into his heart and the reproaches of his awakened conscience. He interrupted the apostle's conversation. “Now go,” he said, “and when I find time, I’ll call you.” Saint Paul obviously made a strong impression on him, and he often called him to him to talk with him about faith. But this apparent interest in faith did not drown out his greed. Knowing that Saint Paul had collected a large sum of money for poor Jewish Christians, he wanted to take advantage of it and hinted to the apostle about a bribe. But the holy apostle was innocent and did not want to use any illegal means to obtain freedom, or generally burden his spiritual children by collecting money from them for ransom. He did not want to disrupt God’s plan for him by dubious human means. Therefore, he avoided accepting Felix's hints, and as a result, he had to languish in prison in Caesarea for two years. Epistle of the Holy Apostle Paul to the Ephesians The circumstances of the writing of the message, its content and division The Holy Apostle Paul languished in Caesarea prison for two years, deprived of the opportunity to openly and boldly proclaim the mystery of the gospel (Eph. 6:19) to Jews and pagans. True, Felix ordered the centurion “not to embarrass him, not to forbid any of his loved ones to serve him or come to him” (see Acts 24:23). But he was watched very strictly by both the pagans inside (the guards) and the Jewish fanatics, who swore to destroy him from the outside. Under such circumstances, St. Paul had to be alone with God most of the time and meditate with his spirit on what God was doing through him. He endured bonds for Christian freedom and for preaching the Gospel to the tongues, to which he was called by the Lord Himself, who confirmed this calling shortly before in Jerusalem (see Acts 23:11). It was natural for him, standing before the face of the Lord, to delve deeper into the work that was entrusted to him. The work of calling the pagans has already begun according to the clear will of God and according to instructions from above. It was visible and tangible. But the very mystery of salvation - its beginning, completion and end - was not yet revealed to the apostle. And now the Spirit of God, which drew the apostle to Jerusalem for bondage, leads his spirit into full contemplation of this mystery of God about the calling of the pagans along with the Jews and the formation from both of them of the one saving Kingdom of Christ - the Church under the headship of Christ. Contemplation of the mystery of the great unity of all in Christ forms a large part of the message. Having outlined this very enthusiastically, the Apostle Paul then proposes the rules of Christian life, in what spirit those called to such a combination into a single body should live and in what actions this spirit should be expressed in all orders of life in which a person is usually placed. The book of Ephesians is divided as follows: Traditional inscription and greetings (1:1–2). Part one is dogmatic (1:3–3:21), which sets out the secret of the formation of the Church of Christ from Jews and pagans. Part two is moral (4:1–6:18), dedicated to explaining the rules of Christian life. A short conclusion (6:19–24). Place and time of writing the message It is plausible to conclude that the Epistle to the Ephesians was written during the captivity in Caesarea in 60-61. 1 Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and faithful in Christ Jesus: 2 Grace and peace to you from God our Father and the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 Because He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love, 5 having predestined us to be sons as sons through Jesus Christ, according to the good pleasure of his will, 6 to the praise of the glory of His grace, which He has bestowed upon us in the Beloved, 7 In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace, 8 which He has bestowed upon us in abundance in all wisdom and understanding, 9 Having made known to us the mystery of His will, according to His good pleasure which He first purposed in Him, 10 in the dispensation of the fulness of times, in order to unite all things in heaven and on earth under the head of Christ. 11 In Him we also became heirs, being predestined according to the purpose of Him who works all things according to the counsel of His will, 12 so that we who had previously trusted in Christ might be able to praise his glory. 13 In Him you also, having heard the word of truth, the gospel of your salvation, and believed in Him, were sealed with the promised Holy Spirit, 14 Which is the earnest of our inheritance, for the redemption of His inheritance, to the praise of His glory. 15 Therefore, when I heard about your faith in Christ Jesus and your love for all saints, 16 I thank God for you without ceasing, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation to the knowledge of Him, 18 And he has enlightened the eyes of your heart, that you may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints, 19 And how immeasurable is the greatness of His power in us who believe, according to the working of His sovereign power, 20 by which He worked in Christ, raising Him from the dead and seating Him at His right hand in the heavenly places, 21 above all Principality, and Authority, and Power, and Dominion, and every name that is named, not only in this age, but also in that which is to come, 22 And he put all things in subjection under his feet, and made him high above all things, to be the head of the church, 23 which is His body, the fullness of Him that fills all in all. 1:1. The writer of the epistle is Paul, the ambassador of the Lord Jesus Christ, His representative, the guardian of the interests of His gracious Kingdom on earth, chosen for this, in accordance with the will of God, by Jesus Christ. He writes this letter to the saints located in Ephesus. A saint is a pure and immaculate person, alien to all sin even in his thoughts, and therefore close to God. Who were they in Ephesus? – Christians who make up the Church of Ephesus. The churches then were like pure virgins, having no filth or blemish (see 2 Cor. 11:2; Eph. 5:27). There were, of course, sinners then, but not in large numbers, as now, but as individual cases. Surrounded everywhere by the spirit of holiness, they immediately repented. Saint Paul calls these saints and faithful in Christ Jesus. What does the apostle want for such Christians - saints and faithful? 1:2. Grace and peace combine all the treasures of Christianity. Grace opens for the condemned sinner the entrance to the Merciful God the Father and opens for him the riches of His boundless love. These high gifts (grace and peace) come from God the Father and the Lord Jesus Christ. Nothing higher and better than this can be expected from a well-wisher by a humble and reverent Christian feeling. Part one – dogmatic (1:3–3:21) Section one. Revealing the Plan of Our Salvation (1:3–14) I. How God ordained it from eternity (1:3-6) 1:3. The holy apostle sees the great work of salvation already working in people through the Gospel preaching and the grace of the Holy Spirit, and with his mind he contemplates the fullness of this salvation and in delight blesses God, the Accomplisher of all this through Jesus Christ. Blessed is the God of the incarnate Lord and His Father in essence because He, in His incarnate Son, has given us all the blessings necessary for life, salvation and piety - remission of sins, sanctification by grace, sonship with God, eternal inheritance and, above all, the perception of God into ourselves. All these gifts are not earthly and physical, but spiritual, not on earth, but in heaven, where we are destined to live with Christ (see Phil. 3:20). Christ is our only Mediator, through whom God gives us blessings, and we can offer our prayers and blessings to God. Why does God pour His blessings on us so abundantly? The apostle further answers. 1:4–5 (before the words “through Jesus Christ”). God foresaw that Adam would sin, and in him all the people descended from him. In order not to destroy them in His justice, He, before the creation of the world, chose His Son as a propitiatory sacrifice for the restoration of fallen man and so that we, sinners, would again become holy and blameless before Him, and even out of His love He predestined us to adopt Himself, He gave us the power to become children of God (see John 1:12) through His Son, our Lord Jesus. This was God's definition of the salvation of people. Why was it done? 1:5–6 (from the words “according to good pleasure”). This decision of the will of God for the salvation of people was the fruit of a completely free intention of God, proceeding from love, “to the praise of the glory of His grace,” so that His Holy Name would be glorified for His wondrous grace, with which He blessed us, poured it out on us in abundance through His Beloved Son, who saved us from sin and adopted us as sons to God. This was God’s original determination about the salvation of people through His Beloved Son. II. How He fulfilled this plan of salvation through the Lord Jesus (1:7–10) 1:7. Having fallen into sin at the instigation of the devil, people fell into slavery to the devil. And the Lord Jesus Christ, by His death on the cross, freed us sinners from this slavery, paying with His Blood the eternal truth of God the price for our guilt before God. Thus, we are redeemed by His Blood from hereditary ancestral sin and, by faith in the Redeemer, the sins we ourselves have committed are forgiven. And all this is given to us solely by the riches of God's grace. But that's not all. 1:8–10. The richness of grace in redeeming us by the Blood of the Lord Jesus from slavery to sin is itself worth a great price. And God increased it even more. What? – He gave us, through the Holy Spirit, wisdom and understanding of everything we need for salvation and a holy life, and most importantly, he revealed to us the secret, hidden in the Eternal Council, definition of His will, namely, that when a certain time comes, then everything heavenly and earthly - the angelic world, people and the physical world, now scattered, alienated from each other due to sin, will again unite into one whole society under the leadership of the Lord Christ, may God be all in all (see 1 Cor. 15:28). III. How we are all made partakers of this salvation (1:11–14) 1:11–12. The Jews ("we"), who through the prophets had previously been promised a share in this heavenly inheritance, were called into this new society of the children of God, in which everything heavenly and earthly is united under a single head - Christ the Lord. They have now, as it were, entered into an inheritance, but not for their deeds and merits, but by the mercy of the Lord, according to the will of His will, so that their calling would serve “to the praise of His glory.” Since they were called through hope in Christ, they were the first to believe in Him and through their faith glorified Him among the pagans who did not have this hope. The pagans are also called into this inheritance. 1:13–14. In Him - through Him and for His sake, you, pagan Christians, who previously knew nothing about Christ, but who heard about Him for the first time in the preaching of the Gospel and believed in Him, were accepted into the same fellowship with us, the Jews (who previously trusted in Him), the proof of which is that you too were sealed with the Holy Spirit, Who was promised by the holy Christ to the apostles (see Acts 1:8) and serves as a guarantee that all (Jews and Gentiles) sealed by Him, having been perfected with His assistance in a holy life, will be redeemed - will receive a full inheritance, an inheritance in heaven, to the glory of God the Father. Section two. The Apostle introduces the Ephesians to the contemplation of the entire plan of salvation (1:15–3:21) The holy apostle had the goal of imprinting in the minds of the Ephesians all the greatness of the plan of our salvation in the Lord, so that, realizing the greatness of the good deed to them in calling them to participate in this salvation, they would remember this and thank God. Carrying out this task, he prays: may God give them the Spirit of wisdom, so that they can see with their spirit the greatness of salvation in the greatness of the blessings both given and promised. I. The Apostle's Prayer for the Spirit of Wisdom to be Given to the Ephesians (1:15–19) 1:15–16. Having pointed out the greatness of the Lord’s mercy, revealed in calling people to salvation, and having heard how the grace of God through Jesus Christ, preached to them, supports and strengthens faith and love for all Christians (saints) in the Ephesians, for which Christians glorify God - and he, the apostle, adds his doxology to them, constantly thanking the Lord for them, remembering them in his prayers. What does the apostle pray for for the Ephesians, gratefully remembering them in his prayers to God? 1:17. Saint Paul prays to God to teach the Ephesian Christians to know Him. But they, as Christians, knew Him. What kind of knowledge does St. Paul mean here? The highest, perfect, which is given not by preaching - externally, but by the grace of the Holy Spirit - internally. It is this grace of the Holy Spirit, which gives the highest knowledge of God, that the Apostle Paul asks the Ephesians in his prayer from God, our Lord Jesus Christ according to His humanity (cf. John 20:17) and the Father, Organizer and Creator of all the glorious blessings of our salvation. This wisdom to understand the spiritual is given by the Holy Spirit through the revelation of the Divine to our mind. But wisdom and revelation of the Divine are given to those who have a pure heart. Saint Paul prays for this to be granted to the Ephesians. 1:18–19. The gracious gift of wisdom and revelation opens the eyes of the heart to contemplate the Divine. What is meant by the eyes of the heart? The eyes of the inner man, or the godlike spirit of man, breathed by God into the primordial Adam. The purpose of this spirit, in which there is fear of God, conscience and dissatisfaction with anything created, as can be seen from its functions, is to keep a person in a living relationship with God and the Divine order of things. Therefore, naturally, the knowledge of God and the Divine order and that better being, the sense of which is proven by not being content with all created things, should belong to him. Before the fall, the spirit saw God and everything Divine as clearly as someone with healthy eyes sees a physical thing in front of them. But the Fall darkened the eyes of the spirit, and he immediately ceased to see the Divine. He began to receive knowledge through external revelation. But this knowledge for him is the same as the knowledge of a blind man about light and colors from the stories of others. The eyes of the spirit are healed and enlightened by the grace of the Holy Spirit. Therefore, Saint Paul prays to God to enlighten the eyes of the heart - the spirit of the Ephesians - for the knowledge of the Divine. Saint Paul wants the Ephesians to see three things with the enlightened eyes of their hearts: “what is the hope of His calling” - what gives Christians according to their calling, here on earth, namely, forgiveness of sins, the grace of the Holy Spirit to receive, acquire holiness and sonhood, as a pre-election to eternal bliss; “what is the wealth of His glorious inheritance for the saints” - what a glorious and rich inheritance awaits in the future those who remain saints here, as sons of God and heirs of His blessings; “and how immeasurable is the greatness of His power in us who believe, according to the action of His sovereign power” - how much God used Divine power to bring about salvation by faith and the education of believers. Saint Chrysostom says: “To awaken faith in souls is much more difficult than to resurrect the dead, and to convince human freedom is much more difficult than to create nature. The reason is that God wants us to voluntarily become good. When all creation, visible and invisible, was unable to help human salvation, then God Himself deigned to appear, thereby showing that in the matter of turning to faith, Divine power is needed.” The sovereign power of God was especially clearly revealed in the face of Jesus Christ and in the face of all believers. II. The manifestation of the sovereign power of God in the face of Jesus Christ (1:20–23) 1:20–21. Man, having fallen into sin, fell away from God and, morally, often fell to the level of animals and fell under the power of the devil. Nobody could save him. Only the Merciful God showed His sovereign power, sent His Son for the salvation of mankind, in Whose person, taking upon Himself human nature, God showed His sovereign power. He raised up in Him that nature which was dead to holy life; Not only that, He seated Him at His right hand, - He gave Him honor equal to Himself, above all created things - heavenly (Principality, Power, and Dominion) and earthly - everything that stands out in some way from the series of others ("every name"). And not only did he exalt him above everything, but he subdued everything, subjected it to him both in heaven and on earth. This is the height and strength to which the Lord exalted our weak nature in the person of Jesus Christ, by His sovereign power. God exalted Christ as the God-man, but what about us? Are we still as pathetic as we were? No. He elevated us too, creating the Church out of us, of which he placed Christ as the head. 1:22–23. The highest good deed of God for us is that He did not take His Son away from us, but made Him the Head of the Church, which is His body, that is, the Head of the people who believe in Him, who, as people, are similar to His humanity, as if they were His members (cf. 1 Cor. 6:15), - His body, and thus, having elevated the Head, He elevated His body to the same height. In the Church, as His body, everything is Christ’s. His is the light of knowledge, His is holiness, His is goodness, His are all other spiritual gifts, in a word, in the Church “all things and Christ in all” (see Col. 3:11). The Church is therefore “the fullness of Him who fulfills all in all” (in all members of the Church). III. The manifestation of the sovereign power of God in those who believe in Jesus Christ (2:1–10) The greatness of God's sovereign power was revealed in the fact that He, having resurrected the Head of the Church, also resurrected the Church, the believers from Jews and pagans. He seated the Head at His right hand, and together with Him and in Him He planted the Church—His body. 1 And you, who are dead in your trespasses and sins, 2 in which you once lived, according to the course of this world, according to the prince of the power of the air, the spirit that is now at work in the sons of disobedience, 98 3 among whom we all once lived according to our carnal lusts, fulfilling the desires of the flesh and the mind, and were by nature children of wrath, like others, 4 God, who is rich in mercy, because of His great love with which He loved us, 5 And when we were dead in trespasses, He made us alive together with Christ—by grace you have been saved— 6 and raised him up with him, and seated him in the heavenly places in Christ Jesus, 7 that in the ages to come he might show forth the exceeding riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved, through faith, and this not of yourselves, it is the gift of God: 9 Not from works, so that no one can boast. 10 For we are His workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to walk in. 11 Remember therefore that you who were once Gentiles according to the flesh, who were called uncircumcised by those who were called circumcised by the circumcision of the flesh, done with hands, 12 that at that time you were without Christ, alienated 99 from the commonwealth 100 of Israel, strangers to the covenants of promise, having no hope and being without god in the world. 13 But now in Christ Jesus you, who once were far off, have been brought near by the blood of Christ. 14 For He is our peace, having made both one and destroyed the barrier that stood in the middle, 101 15 Having abolished hostility in His flesh, and the law of commandments by doctrine, in order to create in Himself one new man from the two, establishing peace, 16 and in one body to reconcile both to God through the cross, putting to death the enmity therein. 17 And he came and preached peace to you who were far and near, 18 For through Him we both have access to the Father in one Spirit. 19 So you are no longer strangers and strangers, 102 but fellow citizens with the saints and members of God’s household, 20 Having been built on the foundation of the 103 apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in which the whole building, being fitted together, grows into a holy church in the Lord, 22 in which you also are being built into a habitation of God through the Spirit. 2:1–5. God, with His sovereign power, raised up the Lord Jesus, and with the same power He also raised you (the Ephesians - pagans), who were spiritually dead. How were they dead? By their sins and crimes, which entail death (see Rom. 6:23). The apostle calls the pagans dead by this death, firstly. They were alive in body, alive in soul, they acted, reasoned, improved in the arts, in everyday and civil affairs; but they were dead in spirit, dead to God and to living to please Him: their sins separated them from God, and they became dead. Sin, as soon as it takes power over a person, kills his spirit, whose life comes from God. In a sinner given over to sin, sensual inclinations and spiritual passions increasingly take precedence over the highest spiritual requirements and suppress them to the point that the light of spiritual life completely goes out. At the same time, bodily life also withers from the violation of the integrity - the harmony of all human nature and the cessation of its proper relationship to the supreme source of being and life. Hence illness, suffering and early death. Thus, not only spiritually, but also physically, sin kills not only one person, but entire generations. The Ephesians also lived in this sinfulness before turning to Christ, obeying the producers of sin - the customs of this world and the power of the devil, now cast out from heaven and living between heaven and earth, in the air, but a strong and powerful prince. The latter instilled and spread in the world the very basis, so to speak, the root of sin - the spirit of resistance to the will of God. People, willingly obeying him, became, as it were, his children and, obeying him as their prince, they themselves joined the ranks of the sons of disobedience - such stubborn adherents of him that nothing could convince them otherwise. This spirit of rebellion is especially noticeable now that the preaching of the Gospel has begun. Even the Jews, who, although they were not completely subordinate to the power of the world and the prince of this world - the devil, because all the orders of personal, family and social life were established for them according to the instructions of God, but they were still not dead to sins, the producers of which were their lusts of the flesh and sinful thoughts - carnal and spiritual passions and inclinations. They followed the demands and attractions of passions and selfish bodily and mental inclinations, not being able to resist what the flesh desired and what the soul conceived to please itself. Therefore, they were by nature truly children of the wrath of God - they were under the wrath of God, like all other peoples. This is the terrible state in which all people were dead in spirit, slaves of the devil and the world, forced performers of unbridled movements of the flesh and spiritual passions, and all the time they were under the yoke of sinful thoughts, for which they were the sons of wrath, who were awaiting eternal punishment and destruction. And over such sinners God manifests His mighty power, not only saves them, but also glorifies them. The source of this is the riches of God’s mercy (cf. Ps. 68:17, 50:3) and hence His special love for His creation - man. We were spiritually dead, willingly served sin, lusts and passions, and forgot about God. But God raised us from such deadness in the person of Jesus Christ. Firstly, in His person He revived - resurrected the decayed and dead human nature in general, and secondly, in Him He laid the foundation for the revival of all those who believe in Him. This is personal revival and is accomplished by faith in the Sacrament of Baptism. In it, a person first dies to a sinful life and comes to life together, receiving zeal and strength for spiritual life, and then becomes a participant in the quickening of Christ and continues to live in this newness of life (cf. Rom. 6:1-23). Thus, God has already brought us, Jews and pagans, who believed in Christ, to life with Christ. Interrupting the sequence of speech, the apostle draws the attention of the Ephesians to the fact that the Lord showed them this mercy solely by His grace: “By grace you have been saved” - let them know and remember this well. After this, he continues the interrupted speech again. God not only made us alive in Christ, but also showed us even greater mercy. 2:6. God, out of His great love, not only breathed life into our dead nature and made it capable of holy life - by resurrecting it in Christ Jesus, laying in Him the firstfruits of the general resurrection, but also seated it in heaven in Him; that is, Christ Jesus, as the Head of the Church, sits at the right hand of God, and the Church, as His body, will sit with Him. Where He is, there His servant will also be (see John 12:26). And now His faithful servants seem to be anticipating future bliss with Him and glorifying the great mercy of God towards people. However, all the riches of God’s grace will not be fully revealed here, but only in the next century. 2:7. God has poured out many mercies on those who believe in Christ here on earth: forgiveness of sins, the grace of the Holy Spirit, victory over passions, improvement in virtues, sanctification, adoption, extraordinary gifts - is this not enough? But all this appears to us in parts. Then, in the future life, he will appear in all his glory, and not only this, but also many other things, which we cannot even imagine, and will appear in the entire body of believers. Then it will become obvious that there will be an incalculable abundance of grace - His gifts, poured out on believers, according to His mercy to Jesus Christ (see Matthew 3:17). The Apostle further explains why the grace of God was necessary in the work of salvation and glorification of people. 2:8–9. First, grace gives faith. The Lord pours out His mercies on people here, and will pour them out especially abundantly in the future life. For what? - For their faith. But faith in itself does not have any special power; if it has it, it is only because God was pleased to combine the power of salvation with it. It was good for us to be saved by faith; faith saves. God's gift is that we are saved through faith (Chrysostom, Theophylact). Our salvation depends even less on our deeds, because, in fact, none of the people had them. This is why our salvation depends solely on the grace of God. Therefore, the salvation of people is, in the full sense, His creation. 2:10. Secondly, grace also gives us the ability to do good deeds. Just as at first the Lord breathed the breath of life into the dead dust of the earth, and man became a living soul, so now into human nature, mortified by sin, He breathed the grace of the Spirit, which revived his spirit, and he became a living man - a new creation of God, by faith in Jesus Christ. But man was recreated not for a sinful life, but for good deeds, which, according to God’s plans, we are destined to fulfill here on earth, and again with the help of the grace of the Holy Spirit. So, the grace of God awakens faith and saves. In other words, she shows us good deeds and helps us carry them out. What belongs to us in our salvation? The desire to believe and the desire to do good deeds, and then grace-filled help is given to accomplish the desire. IV. The Riches of God's Grace in Saving the Gentiles (2:11–22) The richness of God’s mercy was especially manifested in the salvation of the pagans, to which the Ephesians should pay special attention and constantly remember and thank God, namely, they were previously far away, now they have become close. A) How far would the Gentiles be from God (2:11–12) According to the plans of Divine Providence for our salvation, invisible to us, one people was chosen, to whom the promise of Christ the Savior was entrusted, and, accordingly, its entire life was organized - church, civil, and family, which set it apart from all other nations. The seal of election was circumcision. The circumcised were thus among God's own, and all others were, as it were, strangers. They knew the One True God, were in His mercy and undoubtedly knew that Christ the Savior would appear among them, and were made happy by comforting promises. The pagans had nothing of the kind; they were without God, without Christ, without promises. This is how bitter your condition was, says the apostle to the Ephesians! 2:11–12. What were the pagans like before they were called to salvation? The uncircumcised Jews, who were shunned by those who had fleshly circumcision, were the outward seal of God's election. The Jews were promised Christ the Savior, but the pagans did not have this promise and were without Christ. Although they felt their death, they did not know who would save them from it. The Jews had orders of life established by God himself. They were given commandments indicating how to please God and how to purify themselves in case of breaking the commandments and angering God. These orders showed that Israel is the Kingdom of God, in which the King is God. And He reigned in them, showed wondrous signs and preserved this people for a great goal - the salvation of the human race. The pagans were alienated, they themselves were alienated from all this, like the prodigal son, they themselves ran away from their father’s house, therefore they lost the covenants of promise, in which God promised His people His protection and, most importantly, the Messiah - Christ. The Jews had something to hope for and expect. What could the pagans hope for? They definitely did not know God, they did not know the concerns of His providence, they did not know how to please Him and cleanse themselves from sins before Him. They did not know whether they would live after death or not. But since it is impossible to live without hope, the pagans themselves invented illusory and deceptive hopes for themselves. Finally, and most importantly, the Jews knew the True God, without Whom man could not exist. The pagans did not know the True God. And since man cannot be without God, they themselves invented false gods for themselves, who were not God in their being. Therefore, the pagans did not have God, “they were godless in the world,” which was created by the True God and loudly preaches about Him (see Rom. 1:20). The pagans were in such a state of alienation, and it was only by the grace of God that they became close to Him. B) How they became close to God (2:13–18) 2:13. And “now in Christ Jesus,” now that the promised Christ has come and arranged for our salvation, when the gracious Kingdom of Christ has been established and began to be preached to everyone, you, the pagans, who were alienated from the Jews and their promises and thus stood far from them, have now become close - brought into participation, on an equal basis with the Jews, in their promise. How did you become close? “Blood of Christ” - the suffering and death of Jesus Christ, which the apostle explains in detail further. 2:14–16. In a religious (most essential) sense, all of humanity before the coming of Christ fell apart into two halves, sharply different from each other, standing in irreconcilability and unable to unite in the form in which they were formed by the time of the Savior and the flow of history, and God's will and permission, namely: the Jewish world, which knows the True God and has the promise of Christ, and the pagan world, worshiping false gods and not had hope. The Lord Jesus, who came, reconciled with His Blood and united these two disparate halves of the human race into one whole, but not in such a way that he brought the pagans into the fence of Judaism, but in a special way. He destroyed the barrier that stood between Jews and pagans - the Old Testament law, given by God to the Jews for His service and salvation. The law protected the Jews from mixing with the pagans, but it did not have an independent justifying meaning, but only a representative one, being a shadow of the Body of Christ. Therefore, when the atoning sacrifice was offered in this Body, the whole law, with all its means of justification, was abolished. The Blood of Christ replaced everything that was before. And by abolishing the law, the Lord thereby destroyed the reason for the separation of the two halves of the human race. In place of what was abolished, the Lord established a new one - His own: the “law of commandments” of the Old Testament, the external order of worship, replaced it with “teaching” - dogmas, a godly system of thoughts, feelings, moods, in a word - living faith, accompanied by love, worship of God in spirit and truth. And the pagans, abandoning their religion, full of faith, came to the Lord, so that, together with the believing Jews, they would accept the same order of inner life. Thus, the new spirit of life in Christ Jesus, penetrating both equally, created the world and from both created “one new man,” or humanity, of which Christ the Lord became the Founder and Head. But much more important and higher than this external reconciliation is internal, peace with God. The Lord Jesus reconciled both Jews and Gentiles with God in one body - in His Body, offering Him on the Cross as a propitiation sacrifice for everyone, and thus killed the enmity that sin had created between God and people. This enmity is killed by the Cross, and believers, being enemies (Rom. 5:10), are reconciled to God through Him. How did this good come to the Ephesians? 2:17. First, the Lord laid solid foundations for peace in His person by His death on the cross, abolishing the law and destroying through that division between Jews and pagans and by the same Cross reconciling both with God. Then, after his resurrection, ascension into heaven and the descent of the Holy Spirit, he sent the apostles to spread the gospel of peace, but in their person he acted himself, according to the promise: “Behold, I am with you all the days” (Matthew 28:20). The Lord Himself walked in the person of the apostles and converted both individuals and entire cities and nations, both distant - pagans, and close - Jews. It was He who came to the Ephesians in the person of St. Paul with the gospel of peace, this is because He alone leads us to God the Father (see John 14:6). 2:18. If the Lord had not come in the flesh and if, having come, he had not brought the gospel, we would not have been brought to the Father. Why does he say: “no one will come to the Father except by Me” (John 14:6). It is not only here that it is clear that Christ the Lord, having reconciled us to God by death on the cross and bestowed the grace of the Spirit, placed us in a relationship of sonship with God, for the sake of which we can exclaim: “Abba Father!” (cf. Rom. 8:15; John 4:23), and in the prayer “Our Father” (Matthew 6:9), but also especially that He takes each soul, as it were, by the hand and leads it to the Father, calls, saves, helps in every possible way in the fight against sin and raises it to the last degrees of perfection, until He brings it to where He is now at the right hand of the Father. How does He lead to the Father? In one Spirit - by the gracious power of one Holy Spirit. The Jews previously had access to God, but externally, and God revealed Himself to them, but also externally; and the pagans had no access to Him at all. Now both of them have a new and living path to God - by the grace of the Holy Spirit. C) How close they became (2:19–22) They became cohabitants of the saints, their own, God’s household, and even more, they became God’s dwelling place. 2:19. The gracious Kingdom of Christ was depicted under the guise of “a city, whose maker and organizer is God” (Heb. 11:10). The citizens of this city were saints (like the city is holy), waiting for it, according to the prediction of the prophets Abraham, Moses, Elijah and others. The Ephesians, like other pagans, did not have this hope, and were deprived of citizenship in this city. They were strangers and strangers - wanderers, and now, from the time of their faith in Christ, they became fellow citizens of this blessed city along with other saints inhabiting it. Not only that, they became “members of God,” members of the same family, whose Father is God. For believers receive the realm of “being children of God” (John 1:12), that is, they are not counted only among the family of God, but in fact they are children of God, as born of Him (see John 1:13). So, in the city of God, all the saints, fellow citizens, are the children of God, in whom, as in His house, God Himself dwells! 2:20–21. The thought of those at home, God’s own, led the apostle to the thought of home as a place of residence. The Apostle dwells on this thought in order to elevate to an even greater degree of closeness to God, to which the pagans are placed by faith. Believers are God's own because He lives in them. Thus, they are His dwelling place. How then are they made the house of God? The house of God is the church of faith. The faith was founded and established on earth by the apostles, relying on the prophets who proclaimed the truth, but in fortune telling. The apostles saw the truth clearly, and that is why they were placed ahead of the prophets. Both of them, preaching the word of truth to those near and far, converted some of them, with the help of the Spirit of God, to Christ and thus prepared from them material for the church of God, building (in the slavic “construction”) a church from it - on themselves. But the apostles and prophets only attracted people to faith in Christ the Lord. The foundation of the Church is the cornerstone, the foundation of the entire building is the Lord. Everything in the Church is from Him, not excluding the apostles and prophets themselves (Chrysostom). On this cornerstone, the building of the Church of God - the “holy church” - is built up, grows from those who turn to Christ by faith, and, moreover, harmoniously, according to a certain plan: apostles, prophets, shepherds and teachers are distinguished in it - and will grow until the end of centuries. It consists of those who have died in faith and those who are alive - believers, since it is the same for everyone. One might think that the earthly Church prepares the material, and the building itself, in finishing, is built in heaven. The Holy Church in the Lord - the Church grows not as a dead building, but as a living one, which already has everything necessary for its existence and life. And now here on earth, the Church is a whole building, residential, but growing until it reaches the full extent of the church, as it was intended by God. The Church is a holy church because God lives in it, and all its true members are holy, sanctified by the Holy Spirit and strive to be holy. All this is done by the Lord. This is how the Universal Church is created by the Lord. He is the Foundation of the entire Church, its foundation is the apostolic and prophetic ministry; by faith in their confession, believers become part of the Church, and the Church grows and expands to the extent of its age. Likewise, private Churches, like Ephesus, are growing. 2:22. Just as the Universal Church is created in the Lord, as a church to God, so every particular Church is created in the habitation of God, also in the church of God, all about the same Lord. The relationship of private Churches to the Universal Church is expressed by the word “being established” (in Slavic “being created”). The Universal Church is organized as a single whole, and private Churches are organized not separately, but in connection with the Universal Church. The Universal Church is being created, and they are being created together with it, deeply and essentially; so that separately, especially, it is impossible for them to be created. Private Churches live a life common to the entire Church, like an organ of the body, like the branches of a tree live the life of a whole organism. Not only are there private Churches, but also private, individual ones, “the church in which God dwells, as in a body, is each of us and all of us together” (Chrysostom). Because every believer has everything that is in the Church - the truth of the word and the grace of the Sacraments, and communion with God in Christ Jesus. The Perfector of the Church is One and the same – the Holy Spirit, Who prepares souls for the habitation of God. If God is gracious in every believer, then He is gracious in the souls of the whole community of believers, and in all believers, that is, in the entire Church. From this it is clear how and how close the Ephesians were to God: they are the sons of God and His dwelling place. V. Revealing the mystery of this economy of God (3:1-13) The Holy Apostle reminds the Ephesians that the calling of the pagans and their approach to God is a mystery, which the Lord Himself deigned to reveal to the pagans through him, Paul, who revealed it to the Ephesians, being guided in this by the Lord Jesus and the Holy Spirit, therefore, it is truly his testimony about their closeness to God. 1 For this reason I, Paul, became a prisoner of Jesus Christ for you Gentiles. 2 Since you have heard about the dispensation of the grace of God given to me for you, 3 because the mystery was made known to me by revelation (about which I wrote briefly above), 4 then, as you read, you can discern my understanding of the mystery of Christ, 5 which was not made known to the former generations of the sons of men, as it is now revealed to His holy apostles and prophets by the Holy Spirit, 6 that the Gentiles also may be fellow heirs, being one body, and partakers of His promise in Christ Jesus through the gospel, 7 of whom I became a minister according to the gift of the grace of God, which was given to me by the working of His power. 8 To me, the least of all saints, was given this grace - to preach to the Gentiles the unsearchable riches of Christ 9 And to reveal to everyone what is the dispensation of the mystery, which was hidden from eternity in God, who created all things by Jesus Christ, 10 so that the manifold wisdom of God may now be made known through the church to the rulers and powers in heaven, 11 according to the eternal purpose, which He fulfilled in Christ Jesus our Lord, 12 in whom we have confidence and secure access through faith in him. 13 Therefore I ask you not to lose heart at my tribulations for your sake, which are your glory. 14 For this reason I bow my knees to the Father of our Lord Jesus Christ, 15 From whom is the name of every family in the heavens and on earth, 16 That He might grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man, 17 By faith may Christ dwell in your hearts, 18 so that you, being rooted and established in love, may be able to comprehend with all the saints what is the breadth and length and depth and height, 19 And understand the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. 20 But to Him who, by the power that works within us, is able to do exceeding abundantly above all that we ask or think, 21 To him be glory in the church in Christ Jesus throughout all generations, from everlasting to everlasting. Amen. 3:1. In order for the pagans to become closer to God, as the apostle previously pointed out, not only did the Lord Jesus suffer death, but he, the apostle, also endured bonds for them. It was Christ who placed internal bonds on him, commanding him to preach the Gospel. He also brought him to Jerusalem for external captivity. How he became a prisoner for the Gentiles, St. Paul explains further, pointing out to them his calling. For this purpose, the revelation to him is the secrets about the pagans. 3:2–4. The Ephesians heard from Saint Paul himself that according to the economy of salvation (“the grace of God”) he was entrusted by God with preaching the Gospel among the pagans (see Acts 9:15, 22:21). The Lord himself called him to the apostleship. He Himself put into his mind the secret of the calling to Christ and the salvation of the pagans exactly as he wrote about it to them above, in the same letter, briefly. It was a mystery in the proper sense, unknown to anyone before. 3:5–7. “The mystery of Christ embraces the incarnation, the Cross, the resurrection, sitting at the right hand, the calling of tongues, the Church of those saved by faith, the removal of the carnal Jew, the combination of two peoples into one body of Christ, the second coming and the reward to each according to his inheritance” (Ecumenius). This mystery in previous centuries was not revealed either to Jews or pagans, or to people in general from Adam to Christ - it was not at all revealed in the way that it is revealed now. And the pagans had a vague hope of deliverance, not to mention the Jews, to whom much of God’s economy was revealed through the prophets about the salvation of even the pagans (see Is. 55:5). But this is all insignificant in comparison with the current revelation, says the apostle. Many prophets and kings wanted to see things pertaining to the Lord Jesus Christ and did not see them (Luke 10:24). Thus, regarding the calling of the pagans to equal participation with the Jews, it was unknown not only to the Old Testament, but for a long time also to the New Testament, for example, to the Apostle Peter; and now, he says, this mystery has been revealed by the Holy Spirit to the apostles and New Testament prophets, that the Gentiles, along with the Jews, will receive the same inheritance in the Old Testament promises (see 1 Pet. 1:10-12). It is in the grace-filled Kingdom of Christ that both will form one body of Christ, and in the future life they will receive what is promised to the believers - the saints. And the pagans are drawn to all these benefits by the apostolic gospel. Saint Paul also received the same ministry of preaching to the pagans, however, not for his own merits, but as a gift, as a gift of God’s grace, given to him by the special action of His power, revealed in his conversion to Christ. 3:8–9. He himself is the least of the Christian saints. Saint Paul himself is the least of all the apostles, but also of all Christian saints. Meanwhile, God chose him to proclaim this mystery - the unsearchable riches of Christ, the salvation of all mankind through the death of the Son of God on the cross - to the pagans and to reveal, explain and interpret to everyone what the economy of the mystery consists of, the spread of the wealth of Christ to the pagans, the calling of them to participate in it, the merging of them together with the Jews into a single body, of which Christ is the Head, sitting at the right hand of the Father. This mystery of the economy of our salvation was hidden in God from eternity before the foundation of the world through Jesus Christ (see John 1:3). God had it in His mind to save the human race through the death of His Son. But this was an unknown secret. Now only God was pleased to open it to everyone - both heavenly and earthly. Why did God keep this a strict secret? 3:10–12. For this, says Saint Paul, God kept a plan for the structure of the Church in Christ Jesus, as its Head, into which both the heavenly powers and all earthly beings would enter in secret, in order to show all His manifold Wisdom, ordained from eternity, fulfilled in Christ Jesus - through the Church - in His organization of the Church, to the heavenly angelic powers, principalities and powers. Thus, in Christ Jesus, who redeemed us from sins and washed us with His Blood, we receive courage and boldness to approach the Heavenly Father in the confidence that He will accept us into fellowship and, having accepted, will never abandon us or leave us in anything. This joyful disposition flows directly from faith and comes through faith in the Lord Jesus Christ. In a few words, the apostle outlined the entire course of our reunion with God in the Lord Jesus Christ. By faith in death on the cross we receive remission of sins, by grace through the Sacraments taught by faith we are united with the Lord, and through Him we are adopted as sons of God. Just as every individual believer, so all believers collectively, are all united with the Lord, and through Him with God the Father, forming one body under Him - one Head. Knowing all this, the Ephesians should not be embarrassed that their apostle was enduring bonds. 3:13. God loved the Ephesians so much that He gave His only begotten Son for them and gave His servants, the apostles, to suffer. In fact, Saint Paul was in bonds so that they would receive great benefits (Chrysostom). Thus, St. Paul bears the bonds for their sake, for their good, and his bonds glorify them, leading them into the glory of the saved. Having revealed the great mystery of the salvation of the pagans, Saint Paul again prays to God to grant the Ephesians understanding of this mystery of salvation, and the great love of God for them. VI. The apostle's prayer for the Ephesians to be given an understanding of the mystery of salvation (3:14–21) 3:14–15. In order for the Ephesians, called to participate in such benefits of the economy of salvation, to understand them and actually receive them and always possess them, Saint Paul prayerfully bows his knees to God, the Father of Our Lord Jesus Christ and the Father of all His heavenly and earthly children - Angels and people. What is he praying for? 3:16–19. These verses indicate the objects of prayer and good wishes of St. Paul to his disciples. Here in a little is all that a Christian can desire and seek. Firstly, St. Paul asks God, the Father of all, that He, “according to the riches of His glory” - exceedingly abundantly - would give them, through the power of the Holy Spirit, “to be strengthened by His Spirit in the inner man,” to become master within themselves. What kind of domination is this and why is it desirable above all? Let us recall the structure of human nature. God breathed into the face of the one made from the dust of the earth the breath of His Divine life. This is the human spirit, the highest side of our nature, where consciousness, freedom, rationality, fear of God, conscience and dissatisfaction with all created things live. The purpose of the spirit is to be in God and to raise everything to God, everything that is in man and around him. For this purpose, he was given power over the lower forces of his nature. Receiving power from God, in Whom the spirit lives, the latter, in the same life, involves the soul with its reason and sciences, with its will and manifestations, with its taste and arts - its works, and with its lower abilities - imagination and memory, involves the body with its needs, and casts a reflection of the same life on all external orders. When this happens in a person, then he is a real person, corresponding to his idea. And here, with his spirit, he is obviously the ruler over himself and over everything that is in him and around him. But it is also obvious that he can receive such power over his spirit only from God, after surrendering himself to Him and life in Him. Separate the spirit from God, and this power will be taken from it. Then he can no longer cope with the aspirations of the soul, or with the needs of the body, or with anything external. In the first order of life, a person lives entirely within himself (in the spirit) before God, in the second - entirely outside himself with oblivion of God. Passions from selfishness penetrate into this latter system and give his whole life an evil direction, contrary to the spirit, or the fear of God and conscience, that does not create, but destroys. This is what fallen man is. But God did not want to leave the fallen one in perdition and arranged for him a way to rise from the fall. The Son of God, by His death on the cross, resurrection, ascension and sitting at the right hand of the Father, opened the way for the fallen to the Holy Spirit, which restores the spirit of man and awakens him to its former strength. How? First, the grace of the Holy Spirit acts on the spirit as if from outside, awakening conscience and the fear of God. When determination and readiness to live according to God are formed in the spirit, then the grace of the Holy Spirit in the Sacraments enters the spirit, and from that time a person’s inner life before God begins. Mental and physical needs not only cease to govern him, but on the contrary, he himself begins to govern them at the direction of the Spirit. Thus, our spirit, with the assistance of the Holy Spirit, again becomes an autocrat both inside and outside. This return of the spirit to its independence takes place in the midst of its struggle with the former rulers of fallen man. Therefore, the apostle, firstly, prays that God would help the Ephesians to be strengthened by His spirit in the inner man, to finally make their spirit independent of anything within. Secondly, he prays that Christ may dwell in their hearts. Confirmation in the inner man is the preparation of a dwelling place in us for Christ the Lord, for he who is confirmed in spirit already controls himself, has overcome passions, driven them out and is established in all virtue. About such the Lord Himself says: “If anyone loves Me, he will keep My word, and My Father will love him, and I will come to him and make my home with him” (John 14:23). The Apostle sets the condition for the indwelling of Christ - rooting and affirmation in love for the sake of faith, or faith promoted by love. Faith is the beginning, love is the end, or the peak. Faith means such conviction of the truths of the Gospel as we are confident of our being. Only such faith is strong and firm and provides solid support for life. But it does not suddenly become so strong, but increases gradually. From the very beginning, it illuminates the entire path of life and indicates what is required of a person and how he can achieve it. In its light, the poverty of human nature and the danger of sin are visible, the riches of Christ are visible and the fact that no one is prohibited from owning it. This causes the decision to turn and cleave to Christ. He is loving: as soon as someone takes a step towards Him, He gives His whole self to the one who comes. And so, in the Sacrament of Baptism or Repentance, by the grace of the Holy Spirit, the combination of Christ the Lord with the spirit of man is carried out, which from that moment becomes autocratic, having received from the grace of Christ the power to control itself and everything that is in man and outside of him. Having given the word to himself, in conjunction with Christ, to walk in His commandments and to do the will of the Heavenly Father in everything, the spirit that has established itself within begins to direct everything there and to subordinate under this yoke all the actions of the soul, all the needs of the body and all the orders of external life, fighting against the movements of the passions still remaining in the soul. All this work of the spirit is walking in deeds of love. But the spirit of life about Christ does not suddenly fill the heart, but through self-constraint and self-resistance. The life that flows from the heart comes after. Active love leads to emotional love, and this is rooted and founded love. At first, it is almost invisible not only to others, but also to the believer himself, while there is a struggle with egoism, which cools the feeling of love. But, as he is defeated and expelled from the heart, communication with Christ becomes very noticeable for everyone, for then the gifts of grace begin to open. And this is precisely what Saint Paul wishes for the Ephesians, so that Christ would clearly dwell in their hearts for everyone. The result of the indwelling of Christ the Lord is perfection in understanding, for where Christ is, there is the mind of Christ (see 1 Cor. 2:16), bestowed on those in whose heart Christ dwells. So that not everyone can understand it separately, in their own way - in an original way, but with all the saints, on an equal basis with perfect Christians. The apostle does not indicate what to mean, but in the course of his speech, the mystery of God’s plans for the salvation of people is understood here. Everyone knows the general outline of the work of salvation without much difficulty. But holy people, in whom Christ clearly dwells, feel their salvation in action, and therefore understand it perfectly. Such people contemplate the very path of salvation and everything connected with it more clearly and deeply; for it enters into all areas of existence and with its power extends throughout all space and time and embraces eternity. Consequently, it contains the answer to both everything eternal and everything temporary, all creatures and the course of all events. All this is revealed in the minds of those who cling to the Lord, although it does not fit into words and ordinary figures of speech, but is only felt, just as Saint Paul himself could not express in words the ineffable verbs that he felt during his ascension to heaven. This unspoken, but contemplated by the mind in the mystery of salvation, Saint Paul designates with the words: latitude, longitude, height, depth. Their understanding, says Chrysostom, can be taught not by our word, but by the Holy Spirit. Together with the knowledge of the mystery of salvation, the whole fullness of Christ’s love will be revealed to the mind contemplating and enlightened by Christ. It is incomprehensible to the mind. But when Christ dwells in someone, then he feels its greatness with his heart and contemplates it with his mind, although it remains inexpressible and inexplicable, for there is no measure of its greatness, and therefore it is not possible to comprehend it with the mind. All this leads Christians to perfection, to the fulfillment of everything that God intends to fulfill Christians with; this is what the apostle expresses with the words: “so that you may be filled with all the fullness of God.” This fullness of Christian perfection, according to the Apostle, is a state of contemplation that occurs in one who, having freed himself from all attachment to anything earthly, enters the realm of God and sees everything there and the way we see everything around us. Saint Paul ends his prayer with a praise to God the Father. 3:20–21. Saint Paul seems to say this: what I wrote to you about, what I prayed for and am praying for, what you yourself comprehend and seek - all this is great, but does not completely exhaust the treasury of blessings given to us through the Lord Jesus Christ. There are incomparably more of them than we can comprehend and ask for. And the Lord can pour them all out on everyone on whom He pleases, “according to the power that works in us.” It is unknown how the power comes and manifests its action either in the soul only, enlightening and purifying, or externally, working miracles. This is not from us - it is God's gift. And it is impossible to put a measure on this, because the measure of this is God’s boundless goodness, “To him be glory in the Church,” through the Church, or through the mouth of the entire Church, which the Lord has created pure, without blemish and filth, therefore He primarily pours out His mercies on it, in Christ Jesus, through whom, as the Head of the Church, the Church must lift up its praises to God. This glory is not limited to the present time and subsequent centuries, but extends to all generations and through centuries of centuries remains, grows and multiplies and announces all endless eternity. Part two – moralizing (4:1–6:18) From his teaching about the Church as a single body, under the headship of the Lord Jesus Christ, Saint Paul also derives moral teachings on how Christians, united and renewed in Christ, should live and act. First, he depicts the general structure of life in Christ Jesus and in His Church (4:1-16), then he offers rules of life, first general (4:17-5:20), then specific - according to state (5:21-6:9), finally, on the basis that this kind of life is a struggle against the forces of evil, he shows Christians their spiritual weapons. Section one. General structure of Christian life (4:1–16) The outline of this system is very simple. Keeping the unity of the spirit in the bond of peace (4:1-10), under the leadership of divinely appointed shepherds (4:11-13), return all things to Christ (4:14-16). I. Unity of the Spirit in the bond of peace (4:1–10) This is the main thing for Christians - everyone to be like everyone else, not to be separated in anything, to be in cordial union with each other and selfless mutual assistance. 1 Therefore I, a prisoner of the Lord, urge you to walk worthy of the calling to which you have been called, 2 With all humility and meekness and long-suffering, bearing with one another in love, 3 trying to maintain the unity of the spirit in the bond of peace. 4 There is one body and one spirit, just as you were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all, and through all, and in us all. 7 But each of us has been given grace according to the measure of the gift of Christ. 8 Therefore it is said: He ascended on high, took captivity captive, and gave 104 gifts to men. 9 And what does “ascended” mean, if not that He also descended first into the nether regions of the earth? 10 He who descended, He is also the one who ascended above all the heavens, to fill all things. 11 And He appointed some apostles, some prophets, some evangelists, some shepherds and teachers, 12 for the perfecting of the 105 saints, for the work of the ministry, for the building up of the 106 Body of Christ, 13 until we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 So that we may no longer be children, tossed to and fro and carried away 107 by every wind of doctrine, by the craftiness of men, by the cunning craft of deception, 108 15 but through true love they returned everything to Him who is the head, Christ, 16 From whom the whole body, which is composed and held together by all kinds of mutually fastening ties, by the action of each member to its own measure, receives increase to build itself up in love. 17 Therefore I speak and charge you in the Lord, that you no longer walk as other nations walk in the vanity of their minds, 18 being darkened in understanding, alienated from the life of God, because of their ignorance and the hardness of their hearts. 19 Having reached the point of insensibility, they have given themselves over to lasciviousness, so that they commit all uncleanness with gluttony. 20 But this is not how you knew Christ; 21 Because you have heard about Him and learned from Him, just as the truth is in Jesus, 22 put off your former way of life, the old man, which is corrupted by the deceitful lusts, 23 and be renewed in the spirit of your mind 24 And put on the new man, created according to God in righteousness and true holiness. 25 Therefore, putting away lying, speak the truth, every one of you, to your neighbor, for we are members of one another. 26 When you are angry, do not sin: let not the sun go down on your anger; 27 And do not give place to the devil. 28 If anyone steals, do not steal in advance, but rather work, doing with your own hands what is useful, so that there will be something to give to the needy. 29 Let no corrupt word come out of your mouth, but only what is good for edifying in the faith, so that it may bring grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness, and wrath, and anger, and crying, and slander, with all malice, be put away from you; 32 But be kind to one another, compassionate, forgiving one another, just as God in Christ forgave you. 4:1–3. In the previous chapter, Saint Paul explained how all are united in the Lord and become one in Him and for His sake. Now he says that you are called to this, therefore act worthy of this, that is, remain in loving communication. He begs them to do this, pointing out to them his bonds in the Lord, which he bears for the work of the Lord and His teaching, indicating that they should adhere to his teaching as firmly as he does to the Lord Jesus. They are called to the highest calling of sons of God in Jesus Christ. We must live according to this. How can this be achieved? The apostle further explains. It is human nature to love. But sin has cooled love, placing in us, instead of love, selfishness, a source of division and isolation. The mortification of egoism is a return to the warmth of loving interaction. Therefore, the Lord pointed out self-denial as the first step in following Him: “Let him who wants to walk after Me deny himself,” He says (Luke 9:23). The Apostle does not directly expose this main thing, but lists good dispositions that are opposite to selfish aspirations, and places them as the basis of loving interaction. Puts humility in first place. Selflessness requires self-forgetfulness, which is expressed in humility. The humble person does not place himself in anything, and in comparison with all others he considers everyone better, more worthy than himself. That is why he does not think and care about himself, but about others and their welfare. He is the same as a member in a body; not a single member lives for itself, but all for others. So in the body - the Church, all humble for others with self-forgetfulness, and not for some only, but for all - whether superior or inferior, friend or enemy, this is all humility, which unites people with love, as opposed to pride (this daughter of egoism), which separates everyone. Just as anger, malice, and insults flow from pride, so from humility comes meekness, which endures everything as it is deserved. For this reason, others treat him warmly, lovingly, and respectfully. This is the union: and the more meek there are, the stronger the union is, the more peace and joy there is. In third place the apostle puts long-suffering, or (literally from Greek) generosity. The soul of generosity is so strong and strong that no troubles from others produce any shock or change in it. This is not because the generous person has a hard heart, but because of the action of God’s grace, which is given for the exploits of overcoming evil with good (see Rom. 12:21). Generosity and long-suffering calmly endure insults and insults. But in them there is no visible cement connecting people of opposite directions. St. Paul further indicates it: “bearing with one another in love,” which means not only personally enduring insults from others, but lovingly doing all good to everyone, no matter who they are. This will mean comforting the sorrowing, admonishing the foolish, correcting the sinner, helping the poor, protecting the offended, in general, bearing each other’s burdens (see Gal.6:2). The union of peace will be even stronger and more perfect when the allies have unanimity, unity of spirit in basic thoughts, feelings, moods and direction of will. A union based on the unity of spirit, according to Chrysostom, “connects us with each other and with God. This union cannot be disturbed by space, heaven, earth, death, or anything else.” Such a union is what Saint Paul commands to the Ephesians with the words: “try to preserve the unity of the spirit in the bond of peace.” And no matter how difficult it is to maintain the unity of the spirit in the union of peace, it is necessary to maintain the title to which Christians are called. Therefore, St. Paul points out motives that could support the energy of Christians who strive to maintain their calling. What motives for maintaining unity does St. Paul indicate? 4:4–6. The essence of Christianity requires that all believers be one body - the Church, in which dwells one Spirit, acceptable to all, and which, penetrating all members, imparts life and spiritual movement to everyone. With the unity of body and Spirit, Christians have the same hopes. One Kingdom is promised to everyone; the door to it is open to everyone. All Christians have one Lord - Redeemer and Savior, He is also the Head of the body - the Church. One faith in Him, one baptism by which they are born into a new life. Everyone has one God, Creator, Provider, Father, who embraces everyone with one love, rules with one omnipotence, and preserves with one providence. “One God and Father” of all – all Christians are equally children of the one Father God. He manifests His Divine Providence over everyone, especially believers, and takes care of them as His children; He shows His love and goodness through all of them, He dwells in all of them with His favor and love. Hence the conclusion is this: “We have one Lord, we received one baptism, we brought one faith, we all have one God and Father, therefore you, as brothers, must have like-mindedness among yourself” (Theodoret). Having indicated the incentives for unity or loving communion among Christians, St. Paul further shows in what this communion should be revealed. 4:7. Just as there are different members in the body and each member has its own purpose, fulfilling which it works for the whole body, so in the body of the Church, whose Head is Christ, each member must serve the others and the whole body - the Church, who can do what and who has received the gift for what. In the body - the Church - each member becomes a member through the Lord and receives spiritual existence from Him; from Him a place is assigned to him in the body - the Church - and the gift of grace is given to serve Him. Every Christian received from the Lord grace and the gift of the Holy Spirit to the extent that the Lord was pleased to give. Serve with this gift, and you will be in living and active communication with everyone. When is a gift given to everyone? In the Sacrament of Confirmation. In this Sacrament, all natural powers of the spirit receive grace, which raises some of them to such a height that none of them could naturally rise to. The performer of all Mysteries is the Lord. From Him the gift of Confirmation is communicated to everyone. That the dispenser of gifts of grace is the Lord Jesus Christ, the apostle proves this in the following verses. 4:8–10. Saint Paul explains the following thoughts of Christian doctrine using Old Testament testimony. The Son of God descended to earth, became incarnate, suffered, died on the cross, was resurrected, ascended into heaven and sat at the right hand of the Father, and sent the Holy Spirit to those who believe in Him - the Source of all grace-filled gifts. But since the Lord, the Head, created the body of the Church for Himself, He Himself determines the measure of gifting: for some one, for whom two, for whom five talents. Saint Paul compares this plan of God in the arrangement of our salvation with the Old Testament predictions and thereby gives it the power of pre-eternal predestination. He takes the passage from Psalm 67, which says that God brought Israel out of Egypt, led them through the wilderness, captured the promised land for them and distributed it to the children of Israel. So the Lord, by His death, captivated death, the devil, sin and, after the resurrection, ascended into heaven, took as prey into His knowledge all the grace-filled powers and distributes them to the faithful. Because He has the power to act in this way, for He was everywhere, He set His seal everywhere and He fulfills everything. He not only ascended from earth to heaven, but first descended to earth and went to the lowest countries, below which there is no longer (hell), and then ascended above all heavens so high that there is nowhere to ascend higher, and always and always fulfills everything with power, power, glory, greatness, an abundance of grace-filled gifts, signs and wonders. Everything in the spiritual world is based on Him - both in heaven and on earth; and in the physical world. Everything is built by Him, everything everywhere is directed towards appearing in a form renewed from Him. Having such power and strength, He is able to distribute grace according to the measure of His mercy. II. Leadership of Godly Ordained Shepherds (4:11–13) The Church of Christ is made up of believers, each having their own special and natural abilities and gifts of grace; moreover, freedom and initiative are not taken away from the members of the Church, and the Church grows and multiplies. In order for everything to be harmonious and harmonious in it, the Lord was pleased to establish in it a special leadership with special gifts of leadership of the Church as a living body. The holy apostle enumerates the types of these leaders (4:11), indicates the duties assigned to them (4:12), and indicates the goals to which they should direct their labors (4:13). A) Who are the leaders (4:11) 4:11. In addition to the gifts that are given to all believers in the Sacrament of Confirmation, the Lord gives special gifts to some persons chosen by Him for the leadership of the Church. It is not society or the Church who chooses them, but the Lord Himself who chooses and supplies them for the Church. In the first place, Saint Paul puts the apostles as witnesses of the Lord, witnesses of His Resurrection, directly appointed by Him, endowed with all the gifts of grace of the Holy Spirit. They are prophets, they are evangelists, they are shepherds, they had the gifts of healing and every kind of intelligence, everything was combined in them and through them put into the Church. They are channels of grace poured out over the entire universe. The rite of apostleship in the same strength as it was in the first apostles is unique. And this does not seem necessary, for the apostles invested everything into the Church, conveyed to it all the truth that the Holy Spirit revealed to them, transmitted the Sacraments for the illumination of the faithful, and established a pastorate in it, the direct succession of the apostleship, the duty of which is to preserve what the apostles invested in the Church, which lives on the apostolic treasures, the grace poured out from them, continuously flowing from generation to generation. In second place the apostle places the prophets. They were and are given (since the prophetic office does not cease in the Church) the gift of seeing into the future, penetrating into the secrets of the human heart and revelation in Scripture, and sometimes speaking with a teaching word needed for Christians. The gift itself is not associated with any position in the Church and society, but is given by a pure heart, to those who are zealous for purity of body and soul. In third place, the apostle puts evangelists (in the slavic “evangelists”), who, at the direction of Her apostles, and then their successors, the shepherds, were sent to preach the word of God or set out the teachings of Christ in writing. The first includes all Equal-to-the-Apostles, like Cyril and Methodius, the second includes evangelists and church writers. In fourth place for the apostle are shepherds and teachers, to whom the whole people were entrusted (Chrysostom) and who were supplied as apostles to cities and villages (Theodoret). These are bishops and priests, the first after the apostles in the creation of the Church, both then and now. Bishops, as the successors of the apostles, and priests, as their closest assistants - their eyes, legs and hands, both constitute one indivisible shepherd, to which the apostles were entrusted with the creation of the Church (see Acts 14:23) by apostolic authority and power. Thus, shepherding, after the beginning, became the main thing in the subsequent, after the apostles, existence of the Church. This is what mainly applies to what the apostle then says about the duties and purposes of the leaders in the Church. B) Responsibilities of Church Leaders (4:12) The first and main duty of the leaders of the Church is the fulfillment of the saints, ensuring that every believer in the Church knows his place and does his job as he should. This is external government in the Church. But the main thing is internal, concern for salvation, the mood of the hearts and minds of believers, their thoughts, feelings, such as Christianity requires: to console and inspire the sad, to reconcile those who have quarreled and judge their case sensibly, to help the poor, those who do not understand what to explain, those who are overcome by passions, and to show how to cope with them. So they should act, now in word, now in deed, now with severity, now with kindness, now alone, now in front of others, having one thing in mind, that everyone of those they govern should be perfect, like a man of God, prepared for every good work (2 Tim. 3:17). The second duty of Church leaders is the work of service. It embraces everything that happens in the Church, all church rites - prayer, sanctification, celebratory functions (Sacraments). This is the heart of pastoral work. The word of a shepherd can act edifyingly, but edification in the soul is strengthened by the grace of the Holy Spirit in church prayers and in the Sacraments. Lead this part of your ministry splendidly, shepherd, and he will see the wondrous fruits of his shepherding, the invisible, mysterious shepherding of his flock. The last duty of the pastors of the Church is to build the body of Christ, expand the Church by introducing new ranks into it, by converting pagans and non-believers to the faith of Christ, through missionary work, as far as possible. For Christ wants everyone to be saved within the fence of His Church. These are the three responsibilities that Saint Paul assigns to the shepherding of the Church! Next, he shows them the goal and limit of their work. C) Purposes of Church Leaders (4:13) 4:13. Saint Paul indicated three duties to the shepherd; now he indicates for each of them its own purpose, its own measure. He says something like this: you have the responsibility to build up the body of the Church by adding new believers to it, add more and more of them until there is not a single unbeliever left; but so that all people (we) may achieve the same faith and the same knowledge of the Son of God. One faith, so that there will be no more non-Christians; one knowledge of the Son of God, so that there would be no differences of opinion among Christians, but everyone would equally understand that there is the Son of God and the work of salvation that He accomplished on earth, and how everyone can and should learn it. Further, you have the responsibility of perfecting the saints, and continue to work tirelessly on this until you make each and every one a perfect husband, so that everyone and everyone has sound concepts and good rules about everything related to faith, so that he develops taste and sympathy for everything spiritual, truly Christian, so that he primarily finds pleasure in this. Having and observing all this, a Christian grows “into a perfect man.” Finally, the work of service rests with you, so that through prayerful, tactile and mysterious sacred rites you will raise everyone into spiritual communion with God, so that God is in everyone and everything is in God, and continue to do this work of service until everyone enters a state of perfect tranquility in God and feels Him indwelling them (cf. John 14:23). This is the measure of the age of the fulfillment of Christ. Communion with God itself takes place in the Sacraments, with prayerful tranquility in God. But these pastoral works will achieve their goal only on the condition that the flock themselves are zealous for their salvation and strive for Christ, which St. Paul speaks about further. III. The return of all things to Christ (4:14–16) 4:14. Only in the true Church of Christ do perfect men grow, with firm, unshakable convictions in faith and morality. Outside the Church, people, like babies, without firm convictions, hesitate, doubt everything, are carried away by every wind of teaching, different opinions, ghosts of truth, unstable as the wind, live “according to the wickedness of men” - human lies, chase illusory happiness, fuss in troubles, pursue illusory goals, live in inconstancy, without definite and sure hopes. All this confusion is caused in people by the cunning art of deception, or the seducer - Satan. In order not to again experience such a disastrous state in which the Ephesians were before their conversion to Christ, the apostle convinces them not only to obey their leaders, but also to act in the following way. 4:15–16. Containing a true knowledge of faith and the Lord Jesus and being in deeds of love, they must attune their entire lives to the spirit of the teachings of Christ and return in their souls the One who is the Head of the Body - the Church, which He forms in this way: the Christian faith unites the faithful with Christ and, thus, of all forms one harmonious body. Christ, as the Head, lives this body, communicating Himself to everyone and giving him the Spirit of grace tangibly, so that this Spirit of grace, descending on everyone, makes him what he should be in the body of the Church of Christ. The Body of Christ, harmoniously combined with such a gift of the Spirit, then grows in itself to the extent that each member acts for the good of the Church with all the fullness of the received gift of grace - “with each member acting to its own measure.” Thus, the body of Christ grows and builds itself, with the purposeful interaction of all its members. The power that motivates and inspires everyone to do this kind of work is love for the Lord, with Whom everyone is connected and from Whom he receives the gift of grace and love for all other Christians, so that through them he can return to the Lord what he has received from Him. This is the life of the body of Christ - the Church. Having indicated the structure of the life of Christians, the apostle writes rules for it, first general for all Christians, no matter what state one is in, and then specific according to state. Section two. General Rules for Christian Life (4:17–20) I. The Main Beginning (4:17–24) When starting to set out these rules, the apostle puts at their head the general rule - to put off the old man and, having put on the new, put aside paganism and live like a Christian. 4:17. The Apostle seems to say this: this is what I am leading all this speech to, so that you yourself can see how you should now live. And so that you no longer have any doubt that this is how you should live, I bring the Lord as a witness - “I conjure by the Lord.” To show more clearly how they should now live, St. Paul uses the example of the pagans, which is clearer and more demonstrative, to show how they should not live. The pagans have made their minds vain, the purpose of which is to kindle the fear of God and force a person to be true to his conscience. In the hope of a future blissful life, they forgot God, customs took the place of conscience, and instead of future benefits, present ones are pursued. Since all this is illusory, it is rightly called vanity. The vanity of the mind was naturally followed by a clouding of meaning and petrification of the heart. 4:18. The mind - the spirit - became fussy, the soul became fussy with it, the light of knowledge went out in the mind, and it became darkened. Sound concepts about himself, about his final goal, about the purpose of this life, about what awaits him in the future, fell out of him. All this is forgotten, both God Himself and one’s relationship to Him are forgotten; Instead, the conviction took root in the soul that life is real - everything, that man himself, with his mind and strength, is the creator of his life. “Only take care of yourself” is the goal of your life. With such darkness of the soul, of course, it is unthinkable to live according to God, that is, according to the guidance of the soul’s inherent aspirations for God (see Rom. 1:20) and moral life (see Rom. 2:14–15). The heart, not receiving impressions from true knowledge and moral life, becomes rough - it becomes hardened, becomes insensitive to true religious and moral life and alienates a person even more from the life of God. Such is the state of the soul alienated from God, such is life. 4:19. The heart turned to stone, and every feeling, both moral and religious, froze (cf. Deut. 32:15; Ps. 36:2, 13:1). Having come to such a state, having extinguished the lamp of knowledge and life in their spirit, they indulged in every way to satisfy carnal lust to the point of excess (in the glory of “in covetousness”). 4:20–24. But it is not this kind of life that binds Christians to their life-experienced knowledge of Christ, because it is communicated by Him Himself to the soul that believes in Him, and in such knowledge as in Jesus Christ lies the truth itself (see 1 John 2:27). In this knowledge in Christ, they have already learned (in baptism) to “put off their former way of life - pagan - the old man,” in vanity of mind, in blindness, negligence and insensibility and in complete slavery to the passions, especially carnal lust. A selfish life in self-indulgence and passions (“in seductive lusts”) decays - it decomposes, exhausts and eats up a person in his very being. This corrosive aphid penetrates him more and more, wears away and eats him throughout his life and into all eternity; and at the same time, with temporary successes it deceives a person and thereby keeps him in slavery, because his mind has become futile and his meaning has been darkened. In Christ Jesus, having believed in Him, a Christian is renewed with the “spirit of his mind”; that is, the mind, or his spirit, in Christ Jesus again returns to essential, characteristic, God-given properties, such as: true knowledge of God, life in God and power over all the forces of human nature, lost by him in the fall, and, finally, the putting on of a Christian into a new man, according to which from the one who believes in Christ Jesus, like clothing, everything old, sinful, passionate is removed - in the Sacrament of Baptism, Confirmation and Repentance, and he is clothed with the grace of the Holy Spirit into a new man, created according to God and in the image of God (see Col. 3:10). Just as man was first created in the image of God, so now the believer is recreated in the same image. Living in this mood, he remains “in the righteousness and holiness of truth,” because from the font of baptism a new person comes into the world with such an internal structure that he can zealously fulfill every truth - every definition of the will of God, feeling within himself the grace-filled strength to be holy before God. And all this is not a ghost, as in the old man - in his aspirations, but pure truth - life itself. Above, Saint Paul said that a Christian must put aside the old sinful life and live according to the new man - in truth and holiness, and now, following this, he indicates, in particular, how to live and what not to do as a Christian. II. The very rules of the moral life of Christians in general (4:25–5:20) A) Truth in the word (4:25) 4:25. In the old man, as an egoist, there was a lie in mutual relationships. In the new man, on the contrary, there must be truth. Therefore, the apostle commands Christians in mutual relationships not to lie, but to speak only the truth. This is all the more necessary for them because they are in the body of Christ - the Church, members of each other, bound to each other by mutual love, and where there is love, lies are impossible. 4:26–27. An old, passionate life is expressed in malice - in anger. The new person should have no malice or anger at all. But not to be angry at all and never to feel any grief is a special gift of grace, and it belongs to the perfect. In the ordinary course, the duty of everyone is not to give in to anger, not to sin in anger. How is this possible? Anger, like any other passion, becomes a sin only when, when it arises in the soul, they give in to it and not only do not suppress it, but inflate it and bring it to the point of uncontrollability. And as soon as someone, noticing the emergence of the passion of anger in himself, arms himself against it and tries to drive it away with appropriate techniques in thoughts and body positions, then this is imputed to him not as a sin, but as a virtue. In everyday encounters with others, of course, there are countless reasons for irritation and anger. But whoever suppresses and drives away every occurrence of anger, he is both angry and does not sin. If it sometimes happens that anger instantly seizes and, before a person comes to his senses, it has already been embodied in word and movement, then even in this case one can avoid imputing anger as sin if one immediately initiates reconciliation in the soul and does not allow it to swell and become stronger, especially at night, when the soul is relatively free from daytime worries and impressions. Therefore, the apostle commands to suppress the anger that arises in the soul until night, before sunset: “the sun will not go down on your anger.” Yes, in addition, at night anger can intensify in the soul, and the devil will enter the soul darkened by anger. When there is anger, a place is given to the devil as soon as the anger is recognized as just and its satisfaction is legitimate. At the same moment, the devil enters the soul and begins to put thought after thought into it, one more irritating than the other. A person begins to burn in anger, as if on fire. This is the devil's, hell's fire. And the poor man thinks that he is so burning with jealousy for the truth, while in anger there is never truth (see James 1:20), this is the charm of the enemy. C) Hard work with alms (4:28) 4:28. Theft is also a characteristic feature of an old, selfish person (Chrysostom), especially for the lazy, with a deadened conscience. That is why Saint Paul draws attention to this vice. The new person in Christ must be alien to this vice, therefore, accustomed to theft in paganism now, in Christianity, must leave this sinful habit and atone for it by intensifying ("more") the labor of his hands on something useful not only for himself, but also for those in need, who, due to weakness, are unable to work for their food. D) Edification in speeches (4:29–30) 4:29–30. The word is given to us to express our state of mind; what is the state of mind, such is the word. In the old man, the state of mind is dead, rotten, fetid, and so is his word - empty, idle, muddled, foul-mouthed, lying, slanderous, ridiculous, slanderous, etc. Such a “rotten word” in a new person should not come from his mouth. His word must be good “for edification in the faith,” only about what pertains to life or piety, or the salvation of the soul. This is an essential topic of conversation for Christians. Therefore, the apostle sets the goal of the Christian word as “grace to those who listen,” so that the word has a beneficial effect on the listeners and serves to edify them. Every Christian is a church of God, and the Spirit of God lives in him, creating everything in him for salvation. He who edifies with his word does the work of the Holy Spirit. On the contrary, whoever upsets the souls of others, scattering them with idle talk, and arousing unkind feelings with slander, ruins the work of the Spirit of God in believers and thereby offends Him. It offends Him in itself, for bad speech comes from a bad-minded heart, in which the Holy Spirit cannot dwell, which is given to every Christian “on the day of redemption” from sin in baptism and thus, as it were, puts His seal on him as a sign that that person now belongs not to Satan, but to God. E) Removal from all strife (4:31) 4:31. The Holy Spirit, who seals Christians, is offended by the discord that is so common among them. They begin from little things, a slight irritation, which, if not immediately destroyed, soon turns into dissatisfaction - anger. If you don’t hold back your anger, it will flare up into a flash of anger, after which large words and abuse immediately begin, and along with this blasphemy - reproaches and reproaches of each other. They fought, shouted, separated without reconciling, and are angry with each other, even inventing and saying: I will do this and that to you, I will prove it to you. And anger flares up, often over trifles, to irreconcilable hatred, fights and murders. The Apostle suppresses all this with an order: so that all this does not happen between you, remove them at the very beginning, as soon as they appear in the soul, introducing opposing thoughts and feelings into it. E) Mutual favor and mutual forgiveness (4:32) 4:32. Continuing the speech he began about suppressing all irritation, Saint Paul commands: “be kind to one another” - pleasant, hospitable, instead of any malice - a good disposition of the heart, mercy, be compassionate. This kind of disposition will not be allowed to upset both oneself and another. At first this will require effort, forcing yourself, and then, with the help of the grace of the Holy Spirit given to us, it will become the desired mood of the heart. What is there to be inspired by? The living consciousness that he himself was and is unrequitedly guilty before God, and yet He forgave and forgives you, for the sake of the Lord Jesus Christ. G) God-imitating love (5:1–2) 1 Therefore imitate God, as beloved children, 2 And live in love, just as Christ loved us and gave Himself for us as an offering and sacrifice to God for a sweet savour. 3 But fornication and all uncleanness and covetousness must not even be named among you, as is fitting for saints. 4 Likewise, foul language and idle talk and ridicule are not becoming for you, but on the contrary, thanksgiving is; 5 For know this, that no fornicator, or unclean person, or covetous person, who is an idolater, has any inheritance in the kingdom of Christ and God. 6 Let no one deceive you with empty words, for for this reason the wrath of God comes on the sons of disobedience; 7 Therefore, do not be their accomplices. 8 You were once darkness, but now you are light in the Lord: walk as children of light, 9 For the fruit of the Spirit consists of all goodness, righteousness and truth. 10 Test what pleases God, 11 And do not participate in the unfruitful works of darkness, but also reprove. 12 For what they do in secret is shameful to even speak of. 13 But whatever is revealed is made manifest by the light, for whatever is made manifest is light. 14 Therefore it is said: “Awake, O sleeper, and rise from the dead, and Christ will shine on you.” 15 See therefore that you walk carefully, not as fools, but as wise, 16 Treasuring time, because the days are evil. 17 Therefore do not be foolish, but know what the will of God is. 18 And do not get drunk with wine, from which comes debauchery; but be filled with the Spirit, 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord, 20 Giving thanks always for everything to God the Father, in the name of our Lord Jesus Christ, 21 Submitting to one another in the fear of God. 22 Wives, submit to your own husbands as to the Lord, 23 For the husband is the head of the wife, just as Christ is the head of the church, and He is the Savior of the body. 24 But just as the church submits to Christ, so do wives to their husbands in everything. 25 Husbands, love your wives, just as Christ loved the church and gave himself for her, 26 to sanctify it, cleansing it with the washing of water by the word; 27 That he might present it to himself as a glorious church, not having spot or wrinkle or any such thing, but holy and without blemish. 28 So husbands should love their wives as their own bodies: he who loves his wife loves himself. 29 For no one has ever hated his own flesh, but nourishes and warms it, just as the Lord does the Church, 30 For we are members of His body, of His flesh and of His bones. 31 Therefore a man will leave his father and mother and be united to his wife, and the two will become one flesh. 32 This mystery is great; I speak in relation to Christ and the Church. 33 So let each of you love his wife as himself; and let the wife be afraid of her husband. 5:1–2. God forgives our sins, therefore we Christians, says St. Paul, must imitate God - forgive others their sins against us. But mainly because we must imitate God in this, because we have become His beloved children through the Son - in His Son, Jesus Christ. And the apostle demands not a cold forgiveness of offenses, but a loving one. Not only forgive, he says, but live with him in love as Christ loved us. Out of love, He gave Himself up for us and thereby made the most pleasant sacrifice to God, so you also surrender yourself to all sorts of labors and hardships for the good of others, showing in this your sincere love for everyone and revealing before God such deeds that will be like a sacrifice to Him “for the stench of fragrance.” H) All-round purity of heart from lustful desires (5:3–7) 5:3. Having indicated in selfless love a cleansing remedy for the passion of irritation, Saint Paul now heals from another passion of the old man - the lust of the flesh. Fornication is any carnal sin with a woman without a marriage union with her, all uncleanness is all other manifestations of lustful passion, lustful thoughts, unnatural satisfactions of lustful passion, covetousness is a passion for acquisitions, an insatiable desire to have more and more, so that such passions are not only not fulfilled, but are not even mentioned in words, as completely unknown. This is how it should be in the company of saints, whose hearts should be completely pure from such attractions (see 1 Thess. 4:3, 7; 1 Cor. 6:18-19). To protect Christians from this lust, St. Paul commands to avoid everything that excites it. 5:4. Among Christians there should be no place for foul language - shameful manners, looks, movements, clothing, shameful speeches and general licentiousness, which indicates impurity and idle talk that predisposes it - stupid, meaningless, empty speeches, ridicule - the passion to make jokes, jokes, make people laugh. All this is indecent for Christians and should be abandoned by them. They should have thanksgiving instead. Their mind must be constantly occupied with what mercies the Lord has granted them, saving them from destruction, and their heart must be filled with gratitude to Him for this. This is what they must continually express in their words. With such a mood of the soul, lust will not find a place for itself in it. But, in order to further counteract lustful passion, the holy apostle further points out the danger of losing the Kingdom of Heaven because of it. 5:5. The Holy Apostle decisively asserts that neither the fornicator, nor the unclean one, defiled by lust or its incitement in shameful behavior, nor the covetous person, hoping for wealth and serving it as God, and thereby becoming in the category of idolaters (cf. Col. 3:5), will receive the inheritance that is assigned to holy people, depending on their virtues, in the Kingdom of Heaven with Christ and God. There were, and are, people who consider these vices to be of little importance. The apostle further warns against such deceivers. 5:6–7. Saint Paul seems to say this: do not listen to empty speeches, that lustful deeds are natural, that wealth is necessary to ensure life, that joking and laughing is an insignificant matter, these sins are not unimportant, for for this, due to the proliferation of these very vices - fornication, impurity, covetousness - comes the wrath of God, that is, the Last Judgment. It is destined to be in due time, but it will be hastened by the proliferation of fornication and covetousness. Just as before the flood people indulged in carnal passion and were disobedient to God’s warning, and thereby incurred the wrath of God—the flood—so it will be before the end of the world. The Last Judgment will suddenly befall the sons of disobedience - the disobedient. So, be afraid, they say, by resisting the truth and indulgence in uncleanness and covetousness, and become like them - the sons of disobedience. If you allow this, then share the fate of those - the fire of judgment and torment. And indeed, from the writings of holy ascetics one can see that for driving away the offenses of lust there is no more powerful means than the memory of judgment. The apostle commands two highly stimulating images to be kept in the mind and heart of those struggling with passions: the image of the Lord crucified on the cross for us - to extinguish all the evil movements generated by the irritable power of the soul, and the image of the Last Judgment - to extinguish the passionate movements of the flesh. They drive out all passions from the soul, and they also prevent their very emergence, when the good intention to please God is established in the soul. Those who have organically entered into their consciousness and become akin to it have entered the realm of dispassion. The state of dispassion brings one closer to the lordship of God or godlikeness. “God is Light, and in Him there is not a single darkness” (1 John 1:5). And a person who has entered into godlikeness becomes light in his very deed. This is the bright state of Christians that Saint Paul depicts further. I) The brightness of an active Christian life in oneself (5:8–10) 5:8. Before accepting the faith of Christ, the Ephesians, like pagans, lived in darkness in their way of thinking, in their beliefs, and in their lives; Having accepted the faith of Christ, they were enlightened both in their way of thinking and in life. Thus, initially those who were baptized and anointed were filled with light, tangibly for themselves and visibly for others. That is why the day of baptism, on which the largest number of baptized people gathered, was called the Feast of Lights. In those who were baptized, this was accompanied by an internal renewal, a state in which they felt that sin no longer possessed them (see Rom. 6:14, 18, 22), otherwise - a state of dispassion, which they only needed to preserve: as “children of light”, as born again by the grace of the Holy Spirit in the Lord Jesus Christ - children of God, and act - live in God-likeness. The holy apostle further reveals how to live, what fruits to bear. 5:9–10. Children of light are born of the Spirit and filled with Him, therefore they must bear the fruits of the spirit - live in goodness, in love, in righteousness and truth, knowing what is pleasing to God and feeling the sweetness of communication with Him. What generally pleases God is all indicated in the word of God. The believer sincerely accepts what is said there into his conscience, which, under the influence of grace, from that time on becomes a divinely enlightened guide in life and an indicator of the will of God. But conscience also determines our behavior only in general terms; as for the details of this or that action, it does not always indicate them clearly. God wants things to be done here according to His will. Therefore, Saint Paul commands in all matters to seek what is pleasing to God, and to do so. A zealous desire for this renews the right spirit with the assistance of the Holy Spirit, Who everywhere and in all cases indicates that right is pleasing to God. J) The luminosity of perfect Christians for others who do not yet have the light of life within themselves (5:11–14) 5:11. How perfect Christians should treat people still living in sinful darkness. Saint Paul commands them: do not participate in their affairs with your consent; when you hear, see or know about them, do not remain silent, but reprove them. But reproaching another is a knife; those who do not know how to act with it can only cause wounds to greater evil. Only one who is not convicted by his conscience can reprove with a word (Jerome). But in addition to words, you can expose with your life. Anyone can disagree with someone who does bad things, disapprove of them, and not even jokingly talk condescendingly about bad things. And the life of the God-fearing is the reproof of the wicked. The light of a godly life reveals, illuminates sinful darkness, awakens the conscience and leads it to self-condemnation; this is the beginning of conversion and self-government. Conviction by life is especially useful in such sins that it is shameful to even talk about. 5:12–13. Sinners themselves are ashamed of their shameful deeds, which is why they do them secretly. How can such things be denounced with words! By the light of a holy life the darkness of their deeds can be revealed and their conscience awakened. Such reproof will be the best (Damascene). The life of perfect Christians, pure and immaculate children of God, is light for a sinful race. Indeed, there are many books and many words about how to live, and everyone has enough meaning, what is missing? - Ability to live. Show me how to live your life, and no words will be needed. Therefore, Saint Paul seems to say this: reprove sinners with your holy life. With this light emanating from you, the morals of the wicked and sinners will be illuminated, and their uncleanness and shame, invisible to them, will be revealed and become obvious to their conscience as sinners. For an object is dark until rays of light fall on it; when rays fall on it, it becomes light, illuminated. Thus, the dark life of sinners will be illuminated from the light of the holy life of saints, and all its dirt will be visible. And this will lead to the sinner’s conversion to the path of salvation. 5:14. By the word and life of perfect Christians, the sinner's conscience is awakened. He clearly sees his worthlessness, his deadness from sins and is ready to seek salvation. What should he do? Christians, as Blessed Theodoret thinks, developed a song under the influence of the Holy Spirit to excite themselves to wakefulness. “Awake, O sleeper, rise from dead works, and Christ will illuminate you.” Saint Paul applies this song to the sinner seeking salvation: arise from the sleep of sin, rise from the deeds that deaden your spirit and approach the Lord with faith, and He will revive your soul and illuminate it with the light of truth. But even the most perfect Christians must, like wise men, carefully observe themselves so as not to sin. K) Prudence and prudence in behavior (5:15–17) 5:15–17. Having such a high purpose - to be the light of the world, Christians themselves must live in such a way that no one can find anything worthy of reproach in them. Therefore, Saint Paul, as it were, warns them: look, act as you should act according to the responsibilities that lie upon you, “tread carefully” (in the slavic “how dangerously you walk”). There are many dangers, and external circumstances can distract you from the right path, and there is a lot within yourself that can lead you astray from the straight path, and the enemy (the devil) does not sleep, like a lion, roaring, walking around, looking for someone to devour. Do not act at random, as the unwise do, but deliberately, carefully, as the wise do. What exactly and how? Treasure time by not postponing things for an indefinite hour, but hurry to complete it as soon as possible, because time flows quickly, you cannot catch it, and you cannot delay it, and you cannot turn it back. It, like a cunning (evil one) slips out of the hands (“the days are evil”). How can you use your time wisely? Saint Paul commands us not to use human prudence; it is often foolish and erroneous, but the understanding of the will of God. “You must first consider what God wants, and, after due consideration, do what will be recognized as pleasing to God. This is Christian wisdom” (Jerome). M) Prayerful abiding in God is the only Christian consolation (5:18–20) 5:18–20. On a bitter earth, it is natural for a person to seek entertainment, for his soul knows that it was created for a heavenly life. He looks for them, but everyone finds them in their own way. The most relaxing remedy is wine. But it is sensual, therefore it gives sensual fun, and when used in excess, it arouses carnal lusts, leads to debauchery, riotous living and debauchery. For Christians born by the Spirit for spiritual life, sensual entertainment is not suitable, much less leading to debauchery. They are characterized by spiritual joy in the Holy Spirit. This consolation is what St. Paul commands Christians: “be filled with the Spirit.” The Holy Spirit dwells in Christians, but His manifestation in them is not the same depending on their life: sometimes it is like His extinction (see 1 Thess. 5:19), sometimes a bright ignition. When this last happens, then the Christian recognizes himself in an extraordinary state, expressed by a quiet, deep, sweet joy, sometimes rising to the leaping of the Spirit. How can you acquire such a joyful action of the Spirit? The holy fathers who tasted this point out two things that are especially required for this from a person - cleansing the heart from passions and turning to God in prayer. St. Paul also points out the same remedy. Previously he indicated how to cleanse the heart of passions, but here he points to prayer. If you want to be filled with the Spirit, then sing. Singing will arouse the Spirit, or lead to a state of influx of the Spirit, or its tangible influence. How can singing have this effect? The apostle proposes spiritual singing, not only spiritual content, but so that the songs are the fruit of the Spirit, or pour out from hearts filled with the Spirit. Otherwise, the songs will not lead to being filled with the Spirit, because what is put into the song is what it will give to the one who sings. Human thought is put there, human thought will excite the song; and the element of grace invested there will arouse grace in the singer. But this requires, according to the apostle, not a simple consonance that is pleasant to the ear, but the participation of the heart. Sing, says the apostle, “in your hearts.” You don’t just need to understand the song, but to get into its mood or perceive its content in your heart and sing it as if it came from our heart. In apostolic times, only those who were in such a mood sang, while others, under the influence of a song sung from the heart, entered the same mood, joined the singers, and the entire church congregation sang and sang to the Lord only in the heart. What wonder if, as a result of such singing, the whole congregation was filled with the Spirit? The songs they sang are called psalms, hymns and odes by Saint Paul. What their difference is is unknown. Their content, according to the apostle, was an image of the endless perfections of God, worshiped in the Trinity, and the immense works of His creation, redemption, which has already arrived and is in effect, since it is given to believers to partly taste the bliss promised to them in the influx of the Holy Spirit. It is clear that the main content of these songs was thanksgiving about the name of Our Lord Jesus Christ, who saved everyone and saves everyone, to God and the Father, Who adopted all believers as His sons and, having bestowed the grace of the Holy Spirit, draws everyone to Himself with all the accidents of life, although we do not notice it. How can you not thank Him? Section three. Particular Rules of Christian Life by Condition (5:21–6:9) St. Paul specifies what Christian relationships should be between family members, husbands and wives (5:22-33), children and parents (6:1-4), servants and masters (6:5-9). Since this entire family union rests on the obedience of one to the other, the holy Apostle puts obedience at the basis of mutual relations (5:21) and applies it to the family union. I. The general law of family life is mutual submission (5:21) 5:21. St. Paul, as a commandment, gives Christians: “Let everyone be subject to another,” that is, never stand on your own, but bend your will to the will of another. Thus, not having one’s own will is the fundamental law in the mutual relations of Christians. But the apostle indicates a limitation to this law, saying: obey in the fear of God, that is, do the will of another, if this will bring him significant benefit, temporary or eternal, for the salvation of his soul, which is the will of God. Hence the apostle makes the application of this law to family members - and firstly, to husband and wife. II. Mutual Duties of Husband and Wife (5:22–33) 5:22. The order in family life depends on the order of the relationship between husband and wife. “If marital relations are in order,” says Saint Chrysostom, “then the children are brought up well, and the servants are decent, and the neighbors, and friends, and relatives rejoice, everyone enjoys their happiness, like a certain fragrance. If it’s the other way around, then everything is disordered and confused.” The apostle begins with wives because as long as the wife is in order, then everything in the house is in order. What does the apostle command to wives? Obedience to her husband, but not as the physically strongest, but as the Lord, as the representative of the Lord, in the confidence that her obedience to her husband turns out to be like obedience to the Lord Himself (see Col. 3:18). The apostle goes on to indicate the motives for such obedience. 5:23. Wives must obey their husbands because the husband is the head of the wife, but not as her absolute ruler, but as the wife’s all-round trustee and guardian. The husband, according to the apostle, in a marriage union is the same for the wife as Christ is for the Church in the order of grace - that is, the husband is the head of the wife in the same sense in which Christ is the Head of the Church. But Christ, the Head of the Church, both the Savior of the body and the husband for the wife must be her savior, protection, protector and cover in all circumstances of her life. 5:24. Just as the Church - the body of Christ - obeys its Head, the Savior, so wives must obey their husbands, as their trustees - patrons, without any doubt, "in everything." But since the union of Christ with the Church is spiritual and the obedience of the Church to Christ is spiritual, then the obedience of wives to their husbands should not be of a physical, but of a spiritual nature (Damascene). How should husbands express their submission to their wives? 5:25–27. Wives should obey their husbands by obeying them in all good things, and husbands should obey their wives by their protective love. An example for their mutual obedience is the relationship of Christ to the Church. The Church obeys Christ in everything, and Christ, the Son of God, loved her so much that for her sake he not only took on the form of a slave, but also gave himself up to death for her in order to form for himself a pure, holy body from dirty humanity darkened by sin, having cleansed it “by the washing of water through the word” - in holy baptism, when pronouncing the words “in the name of the Father and the Son and the Holy Spirit." Along with this external cleansing, the baptized person is sanctified and cleansed internally: he receives remission of sins, the grace of the Holy Spirit, which revives him to a new holy life. This is how the entire Church is created and sanctified by the Lord, so that it would be a body worthy of Him, not having even the slightest stain on itself, but would be all pure and holy. With such love the Lord created her and takes care of her. Not only was she and is holy and blameless, but she will remain so until the end of time. The apostle does not draw parallels to such relations between a husband and his wife, presenting it to everyone to do. His main goal - to incline the husband to any kind of loving care for his wife - is achieved with this simple instruction. It can be clearly seen that the apostle entrusts the husband with the concern for the physical and mental purity of his wife, for her improvement in a holy life, acting on her with selfless love, and not subordinating her to his selfishness. For love between a husband and his wife, St. Paul gives another example, a more clear one. 5:28. Saint Paul seems to be saying this: perhaps what has been said is not so clear to you, may seem distant, but I will say more directly and closer - love your wives as your bodies, as yourself. The wife, according to the biblical legend (cf. Gen. 2:23), is flesh of her husband’s flesh. But what was physically created during creation is then, according to the law laid down by God, done morally by the husband and wife. After marriage, the husband should have his wife in his heart as a part of himself, and so should the wife. So, in fact, it turns out that they are both one flesh, that is, one being, one person. Therefore, a husband, loving his wife, loves himself. But love between husband and wife often loses its meaning when the husband, although he loves his wife, sometimes pushes her around like a thing. Saint Paul restores its true meaning. 5:29–30. Just as a person, according to natural law, takes care of his body, nourishes and warms it for the sake of the fact that the body is a necessary instrument for fulfilling the goals of life, so a husband must nourish and lovingly warm his wife, as his assistant and collaborator. Saint Paul’s goal is not to incite husbands to love their wives, but to transform this love from natural into a moral law and duty, which should not be violated due to any whim of the heart, but should retain its strength throughout life, as a union of soul with body, and especially to transform it from carnal to spiritual - to spiritualize it, which he makes an indication of Christ’s relationship to the Church. We are all believing members of His body, we make up His body - the Church. Every believer, being born of Christ, enters His body without being separated from Him. “From His flesh and His bones” is a figurative expression of the fact that the Christian essence is borrowed by us from Christ. Saint Chrysostom says: “As the Son of God is our nature, so we are His essence.” In baptism we put on Christ, in the Sacrament of Communion we abide in Him, and He in us. This is how we are “of His flesh and of His bones!” This is how Christ the Lord nourishes and warms His Church - all believers! This close spiritual union of Christ with the Church is seen by St. Paul as typified in the original law of marriage. 5:31–32. After God created his wife, Adam said: “bone of my bones and flesh of my flesh,” and God sealed this with the law: “for this reason a man shall leave his father and his mother and cleave to his wife” (Gen. 2:23–24). So it will be henceforth throughout all generations of the century. St. Paul, having cited the words of Adam to explain the union of believers with the Lord, also cites that law about the union of husband and wife and in conclusion says that this mystery relates to Christ and the Church. Consequently, he takes the law on marriage in a mysterious sense, in application to the union of Christ with the Church. Therefore, the meaning of the verse will be this in connection with the previous one. We believers are members of the body of the Lord Christ, of His flesh and of His bones. To establish such a union, the Lord left His Heavenly Father and His mother - Heavenly Jerusalem, came to earth and became man for the sake of His body - the Church, which He formed from His side, so that the Lord and His Church became one, in the words of St. Paul: “he who is united with the Lord is one spirit with the Lord” (1 Cor. 6:17). Such is the mysterious meaning of the teaching of St. Paul, which he himself seems to be talking about this way: in the words I have cited, the close union of husband and wife is directly indicated, but the great mystery of the communion of Christ the Lord and the Church is also expressed. It's this last one that I'm talking about here. With such a mysterious spiritual understanding by the apostle of the commandment about marriage, one can come to the conclusion that in Christianity, according to the apostle, the most carnal marriage is inappropriate. St. Paul answers this. 5:33. Although I accepted the words about marriage, as the apostle says, in a mysterious sense, this does not negate the law literally expressed here, which defines the relationship between husband and wife (Theodoret): everyone should love his wife as himself, and let the wife fear her husband, not like a slave, out of fear, but out of respect for him, does not go out of his will, but honors his orders and strictly carries them out. We must add: only everything is about the Lord, so as not to allow such love to become an obstacle to clinging to the Lord. So, let the wife submit to her husband by her will, and the husband to his wife by love. III. Mutual Submission of Parents and Children (6:1–4) 1 Children, obey your parents in the Lord, for this is what justice requires. 2 Honor your father and mother; this is the first commandment with promise: 3 May it prosper you and may you live long on earth. 4 And you, fathers, do not provoke your children to anger, but bring them up in the discipline and admonition of the Lord. 5 Servants, obey your masters according to the flesh with fear and trembling, in the simplicity of your heart, as to Christ, 6 not with only visible obligingness, as people-pleasers, but as servants of Christ, doing the will of God from the soul, 7 Serving with diligence, as the Lord, and not as men, 8 Knowing that everyone will receive from the Lord according to the good he has done, whether slave or free. 9 And you, gentlemen, do the same with them, moderate severity, knowing that both over you and over them there is a Lord in heaven, with whom there is no respect of persons. 10 Finally, my brothers, be strong in the Lord and in the might of His might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil, 12 because our struggle is not against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness in high places 109 . 13 For this purpose take on the whole armor of God, so that you may be able to withstand on the evil day and, having done everything, to stand. 14 Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15 And having shod your feet with the preparation of the gospel of peace; 16 And above all, take up the shield of faith, with which you will be able to quench all the fiery arrows of the evil one; 17 And take the helmet of salvation 110, and the sword of the Spirit, which is the Word of God. 18 Make all prayers and supplications at all times in the Spirit, and be diligent about this very thing with all perseverance and supplication for all the saints 19 And about me, that the word might be given to me to openly and boldly proclaim with my mouth the mystery of the gospel, 20 for whom I am serving as an embassy in prison, so that I may preach boldly as I ought. 21 And so that you too may know my circumstances and affairs, Tychicus, beloved brother and faithful servant in the Lord, will inform you of everything, 22 whom I sent to you for this very purpose, that you might know about us, and that he might comfort your hearts. 23 Peace to the brethren and love with faith from God the Father and the Lord Jesus Christ. 24 Grace be with all who always love our Lord Jesus Christ. Amen. 6:1–3. Obedience is the main responsibility of children in relation to their parents, a natural consequence of the physical and moral dependence in which children are from their parents. It receives a Christian character when, in addition, it is fulfilled in the Lord - in the spirit of Christ, for the sake of obedience to Christ, or, as previously said, in the fear of the Lord - in short, that it is pleasing to Christ and extends only to what is in accordance with His will. Such obedience from children is required, firstly, by justice (in glory, “this is righteous”); What could be more just than obedience to those from whom they received life, education and direction of life? Secondly, this is required by the commandment of God, who commands children to honor not only outwardly, but inwardly, in the heart, their parents (see Ex. 20:12). This is the first commandment, to which is attached a promise - a promise that those who honor their parents will receive good things and will live long on earth. 6:4. What does Saint Paul command to parents? Do not irritate children with your excessive severity, indiscriminate, often unfair exactions and punishments; do not lead them into irritation, anger or despondency (see Col. 3:21), which was especially practiced in pagan education. In Christian education there must be the instruction and teaching of the Lord, that is, parents must teach their children to live like Christians, instilling in them Christian moral habits and implanting Christian teaching in their minds, in accordance with the degree of their receptivity. At the same time, the apostle also indicates the method of such education, as opposed to irritation - pedagogical rigor with meekness and love. IV. Mutual Submission of Servants and Masters (6:5–9) 6:5–8. Slavery was in very wide use in the ancient world. Saint Paul, sent to rebuild not civil life, but to correct human morals, takes civil states as they are, and puts into them a new spirit of life in instructions for a course of action consistent with Christianity - remaking the internal leads to remaking the external. The change in the view of slavery can be seen in the fact that the apostle teaches that masters should be considered masters only “according to the flesh,” in appearance. Masters rule only over the physical strength of slaves, but their spirit is not bound, their conscience is free, and can easily be devoted to the Heavenly Master Christ. Saint Paul characterizes the obedience of slaves to their masters in three ways: “with fear and trembling, in simplicity of heart, as to Christ.” While serving their carnal masters, slaves must remember that their service is a duty of obedience, therefore they must perform it not haphazardly, with absent-mindedness and inattention, but with fear and trembling, lest they sin in any way against the wishes of their masters and turn out to be faulty performers of their duty. Since the consciousness of duty is in conscience, the apostle commands slaves to serve “in simplicity of heart,” with full conviction that this is how it should be, with a good disposition, as if they were serving Christ Himself, Who sees their heart. You cannot show Him only outward service without having Him in your heart. Slaves should also have this in mind when serving their masters: not only to work in front of their eyes, but in their hearts to curse or plot evil against them, but to work from the heart, as Christ should work, to work in the confidence that by doing this they are fulfilling the will of God, and not just for show, and not out of man-pleasing. Work with zeal, with good will, with pleasure, as they fulfill the will of God. For such work for the Lord, as a good deed pleasing to Him, slaves will receive reward from the Lord on an equal basis with the free ones who serve Him in this way, from the heart and with prudence. This is the obedience of slaves to masters. What should be the attitude of masters towards their slaves? 6:9. And Saint Paul commands masters to do the same with their slaves. Of course, not to work for them or for them, but to treat them in simplicity of heart, doing the will of God, from the soul and with zeal - in the spirit of the teachings of Christ, and especially to moderate severity towards them and treat them with love and meekness (Theodoret), remembering that over them, as well as over slaves, there is one Lord in heaven, who has to reward both them and slaves according to their deeds, without any partiality. Section four. Spiritual Christian armor (6:10–18) Christian life is a constant struggle with the sin that lives in us, with the delights and hostility of the world, especially with the devil and his servants. Nothing sinful can happen without the participation of the demonic. Everywhere they surround the fighter of Christ, taking every opportunity to harm him. Their interference in our affairs is greater than we can imagine. Therefore, Saint Paul begins all spiritual warfare by warfare with them alone. He used to teach how to overcome passions - first anger, then carnal lust, and also taught how Christians should appear in the world. Now he arms them against the main enemy - the devil, who usually enters the fight with his face after the flesh and the world are powerless against a zealous Christian. 6:10. Saint Paul seems to be saying: I have said everything, all that remains is to inspire you to fight and arm you. You are not alone, and I am with you. So, let's wait! The fight against evil spirits is beyond the power of one person, for they do not act as openly and simply as people. For their struggle, they arm themselves with all the forces of hell and use everything to entangle a person. Therefore, to fight them, equal or greater forces are needed - Divine. Saint Paul points them out to Christians. In them or with their help and advises them to strengthen themselves, firmly hoping that the Lord with His mighty power will help them in the fight against their enemies. But God’s help comes not to those who are inactive, but to those who are active but powerless. Therefore, Saint Paul gives instructions on how to act in order to receive help. 6:11–12. The battle of the devil with Christians is ongoing, therefore they must always be ready to stand against the enemy, armed with all the weapons indicated for this by God. “Put on the whole armor of God” in order to withstand the attacks of the enemy, who fights not with strength, but with cunning - wiles. The main trick of the enemy in the thoughts of the one being fought is to present as true what is false, in deeds and undertakings to present as good what is bad, in quests to entice him with deceptive hopes. The enemy knows how to imagine all this so well that the inattentive one falls into the nets laid by the enemy and becomes entangled. That’s why Saint Paul commands, as it were: stand and look vigilantly in all directions; if you don’t miss it, the enemy will not do anything. Armed standing is all the more necessary because our enemy is not flesh and blood - visible, but invisible. He excites lust in flesh and blood, but he himself is invisible. In addition, he is numerous, powerful and has appropriated to himself the ranks of angels - principalities and powers. He is also an expert in his field - the world ruler of the darkness of this age; he holds the world of sinful people walking in sinful darkness in his power and directs them to evil, because he himself is the spirit of evil. Nature itself has become evil, crafty, and he fights with us because of heavenly blessings, not wanting us to receive them (Chrysostom). He himself has lost them, he wants to deprive us of them, and because of this he is fighting with us. In order not to be deprived of heavenly blessings, we must strenuously fight against it with the weapon of God. 6:13. Our enemy, with the goal of depriving us of heavenly blessings, is himself invisible, and crafty, and experienced, therefore we also need to arm ourselves against him, putting on all the weapons God has indicated to us, so that when he attacks us with any of his crafty attempts (on the evil day), not only resist him - defeat him, resist temptation, but also, having overcome temptation, be attentive to ourselves, expel from our hearts every trace of temptation, so that we can be completely restored that peaceful mood that was before the temptation began. Otherwise, if even a small trace of the former temptation remains in the heart, the temptation may return. What are the full armor of God against the enemy? The apostle first points out our weapons against the enemy. 6:14–15. Just as the fight against sensual enemies requires good bearing, the ability to remain steadfast and remove obstacles that prevent you from acting freely and deftly - you need to gird yourself, put on armor and put on shoes, so in the fight against a spiritual enemy you need spiritual preparation and stability - the desire and zeal to stand up for your salvation and pleasing God. This is the only thing that can be armed. Just as to make it easier to fight a sensual enemy, you need to gird your loins with a belt, so to make it easier to fight the spirits of evil, you need to gird your thoughts (see 1 Pet. 1:13). What does it mean? The enemy is spirit, and attacks our spiritual property - thoughts, feelings, desires. The thoughts of a sinner wander all the time due to their instability, for they concern the changeable. This fermentation of thoughts makes him morally powerless and at the same time makes it possible for the enemy to get into them, who then begins to instill his illusory plans and entice him into passionate and sinful things. The sinner thinks that he himself built all this according to natural laws, but meanwhile it is all the enemy’s, inspired by him. In order not to serve the enemy, Saint Paul commands to gird the thoughts of the mind with sobriety, which is constant attentiveness of the mind to the movements of thoughts, with the goal of not allowing anything unkind. To give support to the mind in sobriety, Saint Paul commands to gird it with truth, to give it not illusory, but true knowledge (the word of God), which will concentrate it on itself and will not allow it to be scattered in thoughts and, therefore, for the enemy to sneak through them. Complete sobriety of mind is a feat for the perfect. With incomplete sobriety, thoughts sometimes deviate from the truth, become scattered, and the enemy manages to instill in the mind evil thoughts that can captivate the heart and through it enslave both the mind and the will. In view of this, Saint Paul also arms the heart with the armor of righteousness - truth. It requires instilling holy dispositions into him - meekness, humility, love, and then enemy thoughts will bounce off him as if from strong armor. The enemy fights with a person because of heavenly things in order to lead him astray from the true path there indicated in the Gospel. Saint Paul equips a person’s feet with shoes for this path according to the Gospel of peace, which gives peace to the soul: deny yourself, take up the Cross of Christ and follow Him, that is, renounce the earthly path - selfish life and its vain pleasures and desires, crucify them within yourself and follow Christ, into the Kingdom of Heaven. Then the enemy will not disturb the peace of the soul with thoughts about this world. So, our first three weapons against the devil are human armament of our mind with truth, heart and will with good dispositions or virtues, and the attention of the heart directed from the earthly to the heavenly. But the enemy is strong, and man cannot resist him with his own strength. To successfully fight him, Saint Paul also arms the fighter against the devil with God’s weapons. 6:16–17. Our enemy is extremely cunning and secretive: he even contrives against the truth, arousing, as if in its own name, doubts in the soul that are fatal to it, and in a piously disposed heart, he arouses passionate desires - in a word, he knows how to find unprotected places in our soul for his crafty temptations, inflicting wounds on us as if with red-hot arrows. Only God, who with His help, like a shield, covers those who arm themselves with Him, can protect against these enemy’s red-hot arrows. God extends this shield of faith over those who fought the enemy with their three weapons and did not defeat him, and over those who, like children, completely confident in God, are so closely (having renounced themselves) united with Him that they do not separate themselves from Him and Him from themselves. Such faith is omnipotent, for it is God Himself who acts and gives it. With such faith, God covers the fighter with His all-powerful help from all enemy temptations. The revival and stimulation of our faith is our living union with our Head and Savior, the Lord Jesus Christ, in the Sacraments. This is the “helmet of salvation” that St. Paul speaks of as the weapon of God against the enemy. Both the shield and the helmet are weapons of defense. But Saint Paul arms the fighter with both weapons of attack and defeat. Take, he says, “the sword of the Spirit, which is the word of God.” The Lord Himself, tempted in the desert by Satan, cut through all his intricacies with the sword of the words of God. To take such a sword means to know the Divine sayings by heart and, during the temptations of the devil, to pronounce them with heartfelt faith. Experienced fighters against the devil, ascetics, say that if in the hour of temptation you begin to read psalms, and especially those that say something related to temptation, then it will immediately disappear. In order to be constantly under the protection of the word of God and the grace of God, it is necessary to constantly be in living communion with the Spirit of God in prayer, which is what St. Paul commands to Christians. 6:18. The Holy Apostle seems to say this: you will defeat invisible enemies with the full armor of God if you turn to God in prayer (Chrysostom). Pointing out the need for prayer, the apostle also points out what prayer must be like in order to be heard. First, pray, he says, with every prayer and petition, that is, in the most fervent manner, with heart disease, with a fiery attraction to God, as Hannah, Samuel’s mother, prayed (see 1 Samuel 1:11-13). Laziness, inattention, and absent-mindedness should have no place in it (Chrysostom). Second, pray, he says, at all times. Prayer should not be an activity at a certain time, but a constant state of mind (see 1 Thess. 5:17). Third, pray, he says, with the spirit, that is, prayer should not only be external, but, most importantly, internal, performed with the mind in the heart. This is the essence of prayer, which is the lifting up of the mind and heart to God. The Holy Fathers distinguish mental-heart prayer from spiritual prayer. The first is created by the conscious initiative of the person praying, and the second is found, and although it is conscious, it moves on its own, apart from the efforts of the person praying. This prayer is spiritually driven, it can be desired, sought, gratefully accepted, and not performed at will; it is not in our power. Saint Paul obviously commands mental-heart prayer. Fourth - “try about this very thing with all constancy.” This commands persistence in prayer with patience, and precisely in order to receive help from above; one must remain vigilant in prayer with patience; then success comes from prayer. And since we are always surrounded by enemies of our salvation and, therefore, always have a need for quickly heard prayer, therefore we must combine feat with prayer. Hence the need to accept the anciently established prayer rites, combined with prolonged standing, as is the case in our Church and especially in monasteries. And the ascetic fathers say that prayer in which no one is sick in body and spirit is not a good prayer. And experiences of hearing prayers, whether popular or private, show that Christians, who hoped to receive what they asked for through prayer, combined fasting, vigils, and lengthy prayers with prayer. Fifth - “and in prayer for all the saints.” The Apostle commands the Ephesian Church, for the success of its prayer, to pray not only for itself, but also for the entire Church, which all suffers from the same enemies, so that the prayer of the entire Church is more likely to be heard by the Lord, its Head. At the conclusion of the letter, Saint Paul, firstly, asks for prayers for himself (6:19–20), then informs why he sends Tychicus to them (6:21–22), and finally expresses his good wishes (6:23–24). 6:19–20. And for me, St. Paul asks the Church of Ephesus, pray, “that the word may be given to me” with open lips, with boldness, boldly, without hesitation, without fear of spying and eavesdropping, as now, being in chains, to proclaim the mystery of the gospel, that mystery of salvation, which he wrote about in the epistle. This was the apostle's purpose; and meanwhile he is in bonds - without anything to do. About this - about him, he says, “I will embassy in chains” - I myself pray, being in chains, so that in this gospel I boldly, boldly, without hesitation, speak openly everywhere and in front of everyone, as I should speak as an apostle of God. Then he says why he sends Tychicus to them. 6:21–22. St. Paul briefly informed the Ephesians that he was enduring bonds. But so that his enemies do not confuse the hearts of the believers, he sends to them Tychicus, a sincere Christian from their own country (see Acts 20:4), a brother and faithful servant - a deacon, assistant and associate in the work of the gospel, on whom you can rely in everything. He is faithful in the Lord - he acts in the fear of God, for the glory of the Lord and His Gospel, without any calculations. He sends him precisely so that he can tell them about the affairs and circumstances of the apostle, and thereby console them, assuring them that there is no danger to their father. The one thing that bothers him is that he cannot preach freely. But let them pray about this. Finally, Saint Paul expresses his good wishes to them. 6:23–24. Saint Paul wants all Christian brethren to live in harmony among themselves, without any confusion, not only outwardly, but in a loving union, in the spirit of faith. This is what they should strive for; and God, the Father of the Lord Jesus Christ, will give them what they ask for - peace and love and faith. To those who love the Lord, may God give grace and His favor, and every gift is perfect, coming from above and necessary for salvation, but, the apostle stipulates, to those who love invariably - those who love with complete, perfect love, that is, he demands that the heart all belong to the Lord, and not be divided between Him and something else, and that the whole soul is not subject to corruption from sins that make people shameful and weak, and others cause illnesses (Chrysostom). Amen. The bonds of Saint Paul in Caesarea under Festus 62 (Acts 24:27–26:32) Having sent the message to Ephesus with Tychicus, Saint Paul languished in chains in Caesarea for another whole year. But towards the end of 62, he heard a terrible noise of rebellion in the city: the Jews, and there were a lot of them in the city, attacked the Greeks, who also lived in the city in large numbers, because of disputes about who owned the city, who built it. The Jews beat the Greeks. But Felix stood up for them, sending an army against the Jews, which killed many of them. Then the Jews sent a complaint against Felix to Rome, despite the fact that Felix did what pleased them - he kept Saint Paul in bonds (see Acts 24:27). The complaint of the Jews, probably supported by large gifts, had such an effect that Felix was removed from his post and was demanded to Rome, and Festus was appointed procurator in his place. He was a more honest man than Felix, and tried to act quite fairly. Festus arrived in Caesarea in the month of August 62 and three days later went to Jerusalem, where the high priest and the noblest of the Jews came to him with a complaint against Paul and asked him to show them mercy - to summon Paul to trial in Jerusalem, maliciously plotting to kill him on the way (see Acts 25: 2-3). But Festus, as if penetrating their plans, refused to present Saint Paul for trial in Jerusalem, but promised to judge him in Caesarea; and let, he said to the Jews, the mighty among you go with me, and if there is anything wrong with this man, let him accuse him (Acts 25:4-5). Ten days later, Festus returned to Caesarea and opened court the next day. The Jews who had arrived, now without a lawyer, surrounded the court in a noisy crowd, repeating their accusations against St. Paul of heresy, sacrilege and treason. But since not a single witness came forward against him, Saint Paul again set out the very facts and in conclusion said: “I have committed no crime either against the law of the Jews, or against the church, or against Caesar” (Acts 25:8). The case concerning religious objects was beyond the jurisdiction of the Roman procurator, so he suggested that St. Paul be tried before the Sanhedrin in Jerusalem. But Saint Paul, seeing the determination of the Jews to destroy him at all costs, rejected Festus’s proposal and, as a Roman citizen, demanded that his trial be transferred to Rome. “I demand the judgment of Caesar,” he told Festus. And he, after consulting with his comrades, pronounced the sentence: “You have demanded the judgment of Caesar, and you will go to Caesar” (Acts 25:12). Having decided to send Saint Paul to Rome for trial by Caesar, Festus was at a loss as to what to write to him there about this prisoner. But chance helped him in this. There was in Judea the “King of the Jews” Agrippa, a descendant of the Herods, raised Jewish. He was a king in name only, completely dependent on Rome. To please Caesar, when he heard about the arrival of the new procurator, he soon came with his sister Veronica to Caesarea to congratulate him. Since they stayed in Caesarea for many days, Festus told them about his prisoner, Saint Paul, that the high priest and elders in Jerusalem asked him, Festus, to condemn Paul, but that he, Festus, did not agree to condemn him without trial of the prisoner. At the trial that took place here, the elders did not present any of the charges that he expected, "but they had some disputes with him about their worship of God and about a certain Jesus who was dead, of whom Paul claimed to be alive" (Acts 25:18–19). Finding it difficult, out of ignorance, to resolve their disputes himself (and they were not within the scope of the Roman procurator), he, Festus, suggested that the prisoner sue about this in Jerusalem, but he refused and asked to transfer his case to Rome for the court of Caesar. Having heard this, Agrippa became interested in the prisoner and said to Festus: “I wish I could listen to this man” (Acts 25:22), which Festus did with pleasure the very next day. This was not a new trial of the prisoner, which was already impossible, but in some way an entertainment spectacle for the royal guests, which the Herods loved very much. Festus invited the most distinguished citizens of Caesarea, both Jews and pagans, to this spectacle and, opening the meeting to which Saint Paul was brought, announced that the entire multitude of Jews, both in Jerusalem and here, demanded that the prisoner Paul be condemned to death. However, Festus did not find in him a guilt worthy of death, and since the prisoner demanded trial before Caesar, Festus had to decide to send him to Rome. But he did not know what to write there about the prisoner’s guilt, and therefore asked Agrippa to consider this matter. Agrippa, having accepted the offer as representative at this trial, gave St. Paul permission to speak in his own defense. Taking advantage of this permission, Saint Paul began his speech with the remark that he considered himself especially happy at this moment, defending himself against the Jewish accusers in the presence of King Agrippa, who was well aware of the customs and controversial opinions of his people, and then proceeded to expound the history of his conversion from a strict Pharisee to the point of fanaticism to the Christian faith, for the messianic hopes of his people had already actually been fulfilled in the person of that Jesus of Nazareth, whose followers he, Paul, at first he persecuted him furiously, but Who, personally revealing His glory to him, led him to the knowledge of His Resurrection. It was he who commanded him to preach to Jews and pagans, “to open their eyes, so that they may turn from the power of Satan to God, and through faith in Jesus receive forgiveness of sins” (Acts 26:18) and a lot with the saints. Paul obeyed this heavenly command, preaching everywhere - both Jews and pagans - so that they would repent and turn to God, doing deeds worthy of repentance. For this, the Jews seized him in the church and tried to tear him to pieces. But in this, as in every other danger, God came to his aid; and his testimony, which he proclaims both small and great, is neither blasphemy nor apostasy, but the truth, consistent with the teaching of Moses and the prophets, that the Messiah had to suffer and that from His resurrection from the dead a light should shine for the initiation of both the Gentiles and his people. Festus, amazed at the content of Saint Paul's speech about visions and revelations, and especially about the crucified, dead and risen God who forgives the sins of people, loudly interrupted Saint Paul's speech with the exclamation: “You are crazy, Paul! Great learning drives you to madness." “No, venerable Festus,” answered Saint Paul, “I am not mad, but I speak words of truth and common sense” (Acts 26:24–25). But Festus was not the main person to whom the apostle’s speech was addressed, but Agrippa, who read Moses and the prophets and could hear about Jesus from many witnesses, “for this did not happen in a corner.” Probably, Saint Paul wanted to reveal the teaching of the prophets about the Messiah, so he first asked Agrippa if he believed the prophets, and he himself answered for him: “I know that you believe.” But King Agrippa, brought up in an atmosphere of cynical unbelief, could only smile with the good-natured contempt of a secular man at the thought that he, King Agrippa, might be capable of bending to the heresy of the Nazarenes with their crucified Messiah. Therefore, to St. Paul’s question, he answered, as if jokingly: “You are not convincing me to become a Christian” (Acts 26:28). Despite this ambiguous answer from the king, St. Paul, with the ardent sincerity of a loving heart, said: “I would pray to God, that whether little or not, not only you, but also all who hear me today, would become such (Christians) as I am, except for these bonds” (Acts 26:29). This ended the spectacle. The meeting was dissolved, but the impression from St. Paul’s speech on the listeners was such that he did not deserve not only death, but also bonds. “This man,” said Agrippa to Festus, “could have been released if he had not demanded judgment from Caesar” (Acts 26:32). It was probably in the same spirit that Festus wrote to Rome about a prisoner being sent there to be judged by Caesar, which probably saved the life of St. Paul in Rome this time. Journey of the Holy Apostle Paul in chains to Rome 62 (Acts 27:1–28:16) At the end of August or beginning of September 62, it was decided to send the prisoners to Rome. They were put on a merchant ship departing from the Misaean city of Adramytia. With them, soldiers, guards of prisoners, under the command of Julius, and two free companions of St. Paul, Aristarchus of Thessalonica and St. Luke, who described this journey in the Acts of the Apostles, boarded the ship. The journey started off well. In one day they sailed about 120 miles and entered the harbor of Sidon. Julius was philanthropic with Saint Paul, allowed him to go ashore, see his friends and take advantage of their zeal (Acts 27:3) - perhaps, accept material help from them. But, from that day on, the entire further journey was a series of accidents, which, after two months of storms and dangers, ended in a terrible shipwreck. Already opposite winds blew from Sidon and forced the ship to change its usual route. But nevertheless, they quite safely sailed to Myra in Lycia, and here they boarded an Alexandrian ship with a cargo of grain, heading to Italy. At first, although slowly, they sailed safely, keeping to the Asian coast, and reached the good harbor of Cnidus. But an opposing wind blew again and carried them away from the harbor to the island of Crete, where they landed on the southern side of it, in the so-called “Good Landing,” intending to wait for a favorable wind here. But there was little hope: it was the end of September - a time unfavorable for navigation. Therefore, Saint Paul advised to wait out the stormy time here. "Men! - he said, “I see that the voyage will be difficult and with great harm, not only for the cargo and the ship, but also for our lives” (Acts 27:10). But his advice was not accepted, especially since the harbor was not suitable for wintering. It was decided to sail to the Finik pier on the same island and spend the winter here, especially since a soft south wind blew, favorable for sailing. But as soon as they sailed from the pier, a stormy wind arose, in which the ship lost control - it was carried to the west. The captain and sailors now took measures only to lighten the ship, for which they threw the cargo into the sea and, so that the ship did not fall apart from the rolling, tied it with a rope. So they were carried along the waves under a cloudy, cloud-covered sky for fourteen days, during which none of them ate or drank, and everyone lost all hope of salvation. But then Saint Paul cheered up their fallen spirits, reproaching them for not accepting his advice to spend the winter in “Good Landings.” He announced that none of them would perish except the ship, as the Angel of God told him in a dream. “Having said this, he took the bread, thanked God before everyone and... began to eat” (Acts 27:35). I advised everyone to do the same. On the fourteenth night they noticed that they were approaching some kind of continent, which they clearly distinguished at dawn. The ship headed there and its bow stuck firmly in the shallows, and the stern was subjected to the fury of the waves and was broken. The 276 souls on the ship escaped, some by swimming, some by other means. The soldiers wanted to kill the prisoners so that they would not escape, but the centurion forbade them to do so for the sake of Saint Paul. The place where they landed turned out to be the island of Milite, near the island of Sicily. Here it was deserted. It was cold. It was pouring rain. The inhabitants of the island who saw them took pity on them - they lit a fire and invited them to it to warm up and dry themselves. At the same time, the following event happened. Saint Paul, wanting to serve others, collected brushwood and with it captured a poisonous snake, which hung on his hand. Seeing this, the gathered inhabitants of the island said to each other about St. Paul: “surely this man is a murderer, when the judgment of God does not allow him, having escaped from the sea, to live” (Acts 28:4). They expected Saint Paul to die immediately. But he shook the snake into the fire without any harm to himself. On this island, Saint Paul and his companions lived for three months before the opening of navigation - in early February; and during this time, thanks to Saint Paul, the inhabitants treated him, as well as his companions, with extreme kindness. Not far from the crash site lay a city - the residence of Publius, the ruler of the island. He invited Julius the centurion, Saint Paul and his companions. Publius's father was in a fever at this time. Saint Paul laid his hands on him, prayed, and the fever left him. The news of this quickly spread throughout the city. The sick began to flock to Saint Paul, and he healed them. It is very likely that while healing bodily infirmities, he also healed spiritual ones, preaching to them about Christ Jesus, although Saint Luke does not talk about this. When navigation opened in February, the centurion Julius found a ship, placed his prisoners and soldiers on it and sailed to Italy. But even here, an unfavorable wind delayed them for several days in Syracuse and in Rigia, and finally in Puteol they disembarked from the ship, ending the sea journey. In Puteol there were Christians, in whose company Saint Paul and his companions - Aristarchus and Luke, with the consent, of course, of the centurion Julius, stayed for seven days. From here we already went to Rome. The first bonds of the Holy Apostle Paul in Rome 63–64 (Acts 26:15–31) From Puteoli to Rome we walked 245 miles. The news of the arrival of St. Paul in Puteoli reached the Roman Christians, and some of them went out to meet him 70 miles before Appian Square, and some - three hotels, not far from Rome. Seeing the Christians, Saint Paul thanked God and rejoiced (Acts 28:15). In Rome, the centurion Julius handed over the prisoners to the military commander, who, probably due to the good recommendation of St. Paul by Festus and Julius, allowed him to live in freedom, with only one unpleasant condition: that his hand should be chained to the hand of the soldier who always accompanied him. For the first three days in Rome, Saint Paul lived with one of the Christians, and then they hired him a separate room. Saint Paul began his preaching everywhere with the Jews and from them he moved on to the pagans. So it is here - he called into his small room the noblest of the Jews, probably the leaders of the synagogues, of whom there were up to seven in Rome at that time, and up to 60,000 of all the Jews in Rome. Saint Paul said to those gathered: “Men and brethren! Having done nothing against the people (my own) or my father’s customs, I was handed over from Jerusalem in chains into the hands of the Romans. They, having judged me (in Caesarea), wanted to release me, because there is no guilt in me worthy of death; but since the Jews contradicted, I was forced to demand a trial from Caesar, however, not in order to accuse my people of anything” (Acts 28:17-19). “For the hope of Israel, for the faith in the fulfillment of this messianic hope, which all Israel nourishes, I am surrounded by these bonds,” he said, pointing to his chained hand (Acts 28:20). There were undoubtedly Christians in Rome, both Jews and pagans, to whom St. Paul had recently sent his epistle. In addition, the Jews were in constant communication with their brothers everywhere, especially in Asia Minor, where the apostle preached about Jesus Christ. Therefore, there is no doubt that the Roman Jews, with whom St. Paul spoke about his ties, knew very well about him, but for some reason they considered it necessary to hide their knowledge from him. They said: “We did not receive any letters about you from Judea, nor did any of the brothers who came inform us about you or say anything bad. However, it would be desirable for us to hear from you how you think; for we know that this doctrine (Christianity) is being disputed everywhere” (Acts 28:21–22). Since they expressed a desire to receive information about Christianity from him, Saint Paul asked them to appoint a special day to talk with them about Christ. And so they gathered to him in significant numbers, probably also representatives of the synagogues, and Saint Paul addressed them with a speech. Throughout the whole day, from dawn to evening, he expounded to them the doctrine of the Kingdom of God, bringing evidence and confirming them about Jesus from the Law of Moses and the Prophets. That his conversation did not pass without a trace is evident from its very duration, but still only a few were convinced, and all the others remained in their disbelief. Towards the end, the conversation even acquired a stormy character, so St. Paul added to them a passage from the prophet Isaiah that they will not see or hear, for they do not want to see or hear, and that their blindness and deafness are the punishing consequence of the hardening of their hearts (see Is. 6: 9-10). And then he sternly warned them that God’s salvation had now been sent to the Gentiles (Acts 28:28) and that it was they who would hear the gospel offered to them. Finally, the Jewish listeners “went away, arguing much among themselves” (Acts 28:29), and Saint Paul turned to preach to the pagans, who came to him completely freely, “preaching to them the kingdom of God and teaching them about the Lord Jesus Christ with all boldness without restraint” (Acts 28:31). So Saint Paul lived in Rome at his own expense, under the guard of soldiers replaced every day, for two years. He was visited by his beloved co-workers: Timothy, who probably served him as a scribe and showed him purely filial love (see Phil.1:1, 2:19; Col.1:1; Phil.1:1), Luke was his doctor (see Col.4:14; Phil.1:24); Aristarchus - looked after him so relentlessly that he received from him the name captive (see Col.4:10; Phil.1:24), Tychicus - brought him news from Ephesus (see Col.4:7); Epaphroditus - brought him benefits from the Philippian Church (see Phil. 2:25, 4:18), Epaphras - came to him to consult regarding the heresies that began to creep into the Churches of Laodicea, Hierapolis and Colossae (see Col. 1:7, 4:12; Phil. 1:23); Mark is dear to the apostle as the nephew of Barnabas (see Col.4:10; Phil.1:24) and Demas (see Col.4:14; Phil.1:24). Epistle of the Holy Apostle Paul to Philemon Reason for writing and content of the message To whom did Saint Paul preach the word of God without restraint in his imprisonment? First of all, to his constant guard, the Roman soldiers, who took turns guarding him. At least we know that his gospel was known to the entire Praetorian Guard. Some of the aristocracy came to him, but probably very few. His main audience were slaves, whose hearts, tormented by the tyranny of their masters, naturally sought peace in the Gospel of peace. There were a great many slaves in Rome. In every house of a wealthy Roman there were slaves of every rank, of every nationality and of every education, and they were counted not in dozens, but in hundreds. The master could kill or torture his slave with impunity, but if one of the slaves, driven to unbearable injustice, dared to raise his hand against his master, then all members of his family were put to death. Ladies branded slaves with a hot iron just because they, for example, did their hair incorrectly. Slaves threw themselves into fish food for carelessly breaking a vessel and the like. Of course, there were good masters, but the system of slavery itself was hopelessly corrupt. Therefore, it is not at all surprising that slaves flocked to St. Paul, seeking consolation in his teaching of peace and love. No matter how low their earthly lot was, they received such a reliable and comforting faith that it alleviated their difficult fate with hope for a better - a blissful future. That is why in almost every house, starting from the palace of Caesar, there were Christians among the slaves. The runaway slave Onesimus came to Saint Paul from Colosse. He robbed his master, Philemon, converted to Christianity by the holy apostle in Ephesus, and, fearing severe punishment, fled to Rome. Saint Paul may have been known to him from the time of the conversion of Philemon, whom he may have accompanied to Ephesus. At that time, slaves, although they were under strong oppression, sometimes curried favor and became very trusted persons of their masters and enjoyed the respect of outsiders. One of these, presumably, belonged to Onesimus. In the Epistle to the Colossians (see 4:9), St. Paul spoke of him as a person known to everyone and who had no bad reputation. Now, being in a dejected state of spirit, Onesimus sought the patronage of the Apostle Paul, who converted him to Christ and revived his spirit with holy baptism. Under the influence of grace, Onesimus grew so much in a virtuous life that Saint Paul loved him as his own heart (Phil. 1:12), and was ready to keep him with him so that he would 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. In view of this, he decided to send him to Philemon, so that, if he finds it convenient, he himself, of his own will, would give Onesimus to him for temporary service in prison, since, although he was justified by faith and received the grace of the Holy Spirit, he still remained guilty before his master. Therefore, sending him to Philemon, Saint Paul considered it necessary to write a letter to him and ask him to be merciful to his slave, a guilty and fugitive, and even to accept him, but 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. Despite the fact that this epistle is very small, consisting of one chapter, in its external form it has everything that large epistles have: a preface (vv. 1–7), the body of the epistle, the main substantive part - a request to accept favorably a guilty but repentant slave (vv. 8–21), an afterword (vv. 22–25). This letter was sent to Philemon with Onesimus and Tychicus. 1 Paul, a prisoner of Jesus Christ, and Timothy the brother, Philemon’s beloved and fellow worker, 2 And Apphia, (sister) beloved, and Archippus, our companion, and your home church: 3 Grace and peace to you from God our Father and the Lord Jesus Christ. 4 I thank my God, always remembering you in my prayers, 5 Hearing about your love and faith which you have for the Lord Jesus and for all the saints, 6 so that the fellowship of your faith may be made effective by the knowledge of every good thing you have in Christ Jesus. 7 For we have great joy and consolation in your love, because through you, brother, the hearts of the saints are calmed. 8 Therefore, having great boldness in Christ to command you what you must, 9 Out of love I ask better, none other than I, Paul the Elder, and now a prisoner of Jesus Christ; 10 I ask you about my son Onesimus, whom I gave birth to in my bonds: 11 He was once unfit for you, but now he is fit for you and me; I return it; 12 You accept it as my heart. 13 I wanted to keep him with me, so that instead of you he would serve me in prison for the gospel; 14 But I did not want to do anything without your consent, so that your good deed would not be forced, but voluntary. 15 For perhaps he went away for a while, so that you might receive him forever, 16 no longer as a slave, but above a servant, a beloved brother, especially to me, and much more to you, both in the flesh and in the Lord. 17 Therefore, if you have fellowship with me, accept him as you do me. 18 If he has offended you in any way, or should, consider it on me. 19 I, Paul, have written with my own hand: I will pay; I’m not telling you that you owe me yourself. 20 So, brother, let me benefit from you in the Lord; rest my heart in the Lord. 21 Trusting in your obedience, I wrote to you, knowing that you will do more than I say. 22 And together prepare a room for me; for I hope that through your prayers I will be given to you. 23 Epaphras, a prisoner with me for the sake of Christ Jesus, greets you, 24 Mark, Aristarchus, Demas, Luke, my fellow workers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen. 1:1–3. Saint Paul, having in mind the request for Onesimus, calls himself only a prisoner for Christ in order to persuade Philemon by his very prisoner to fulfill his request. “Hearing about the bonds of Christ, who would not give his very soul, and not just one slave” (Chrysostom). He seems to add his brother in faith, Timothy, to his request. With the following words: “beloved and co-worker,” the Apostle Paul, in the words of St. Chrysostom, “grabs Philemon right by the heart.” If a lover, then hope in him is a sign of great friendship; if he is a co-worker, then he should thank for requests, for through this he does good to himself, arranging the same thing with others (Chrysostom). Saint Paul also attracts Philemon’s wife, Apphia, to his request, calling her his beloved, as adorned with faith and virtues. Next he brings to his request Archippus, perhaps the son of Philemon, whom he calls a warrior of Christ, like him, in the matter of establishing the faith of Christ in Colosse. Finally, he attracts all his household - free and slave, his entire home church, so that there could be no obstacle from anyone to fulfill his request to forgive and accept Onesimus. With all of the above, Saint Paul wishes from God the Father and the Lord Jesus Christ grace-filled strength and peace with God, his conscience and with everyone. Beginning of the Epistle (vv. 4–7) 1:4–7. “Not suddenly and not at the very beginning of the letter the apostle asks for mercy, but first he praised Philemon for his virtues, that many find peace with him, and that he shows meekness and faith to everyone, that the apostle himself has love for him, expressed by the fact that he always remembers him in his prayers, then he begins to talk about mercy towards Onesimus” (Chrysostom). Every time, he says, I pray, I remember you in my prayer, thanking God for you. With what perfections did God adorn Philemon, for which Saint Paul thanks God? For faith and love. I hear, he says, from your servant Onesimus, that you are an exemplary Christian and that you maintain the right faith and are firmly and rich in deeds of love (Theodoret), and I pray that your faith, which you have with us, will be active and living, in your knowledge of every good deed, to the extent that you love and fulfill it. For faith is then alive when we are zealous in every good deed, and dead when we are completely indifferent to it. But you already have a living faith in Christ Jesus, for I hear about this and am especially glad that you calm the hearts of all the poor, those in need both materially and spiritually. After this, Saint Paul sets out his request, indicating the motives for fulfilling it. Main part. Saint Paul asks for the gracious acceptance of Onesimus (vv. 8–21) 1:8–9. since you, he says, are such that you calm the hearts of the saints in every possible way, then I have no reason to try to act on you with apostolic authority, to “command you.” I turn to you in the name of our mutual love and I ask you, Paul, the apostle of the universe, a chosen vessel, an elder who has grown old in the labors of the apostles, and in addition, now a prisoner for Jesus Christ. “A warrior, crowned for his exploits, bound for Christ, who would not listen and render him a thousand services?” (Chrysostom). 1:10–12. Saint Paul asks Philemon for his spiritual son, whom he revived through holy baptism to a new, spiritual life, while in chains. This spiritual son of the prisoner of St. Paul is Onesimus, the escaped slave of Philemon. Before, as a pagan, he was an indecent slave, not deserving of leniency; now, as the spiritual son of Saint Paul, as reborn to a holy life, he became completely different. Therefore, he says, accept him with love, as you accept me – “my heart,” for I love him, I carry him in my heart. So Onesimus pleased St. Paul with his behavior! 1:13. For he is so faithful, honest, and prudent that I would like to keep him with me so that he can serve me in prison for the gospel, instead of you, as my disciple, who is morally obliged to serve his teacher. 1:14. I have no doubt, he says, that if I, leaving him with me, had only informed you about this, asking for your consent, you would have willingly agreed to this and would have done a good deed. But this goodness of yours would have some connotation of compulsion. I want your good to be done voluntarily (see 2 Cor. 9:7). Therefore, I send Onesimus to you and leave it to your free will: either keep him with you, or send him to me for services. But, humanly speaking, it is difficult to trust a fugitive thief again. St. Paul puts it this way. 1:15–16. With you, he says, Onesimus lived for a long time as an unbeliever. God was pleased to call him to faith in Christ. The providence of God, perhaps, was pleased to choose his temporary separation from you as a means of his conversion in order to accept the faith of Christ and be baptized by me in Rome. Now he voluntarily returns to you not as your servant, but as your brother, beloved in Christ. Therefore, the union between you now is no longer temporary, but eternal. Therefore, you too accept him not as a slave, but as a beloved brother in the Lord. This is how he is for me, all the more so he should be for you, for he is close to you in the flesh - he belongs to your house, and in the Lord - by faith in the Lord. Added to this is a new conviction. 1:17. Accept, he says, Onesimus, as I do, if you have fellowship with me; if you do not accept, then break off communication with the apostle himself, which is impossible for a Christian and a disciple of the apostle if he is truly a Christian. Saint Paul further even promises to pay damages for Onesimus. 1:18–19. Perhaps, he says, Onesimus caused you some material losses that could prevent him from entering your family as a beloved brother, so consider these costs on me, I will pay, for which I give you a receipt with my own hand: “I will pay.” But so that Philemon does not think that Saint Paul does not believe that he will forgive Onesimus’s debt, the apostle adds: do not think that I am not confident in you. Don’t I know how you feel that you owe me and yourself. If I promise you to pay the debt for Onesimus, there are other reasons for this, so that someone does not say that St. Paul turns the Gospel and faith into a means to achieve worldly goals (Chrysostom). In conclusion, Saint Paul again asks Philemon to fulfill his request for Onesimus. 1:20–21. Yes, brother, says Saint Paul, do this - accept Onesimus. If you do this, then I myself would benefit from you, I would be comforted and delighted by you, I would enjoy your good deed in the Lord, “calm my heart,” which is worried about Onesimus. “Knowing the obedience of your soul, that’s why I write, boldly trusting that you will do for me more than what I ask” (Theodoret). 1:22. Apparently, the circumstances in Rome were favorable for St. Paul - he hoped for freedom from his bonds, through the prayers of the Churches he founded. Therefore, he writes to Philemon: I also ask you to prepare a room for me in your house. With this request, he gives preference to Philemon over all others, and again for the sake of Onesimus, and on the other hand, he encourages Philemon to fulfill his request to accept Onesimus. For it happens that those who are absent have little attention and care to do what pleases them (Theodoret). Next, the apostle sends his bows. 1:23–24. Saint Paul sends obeisances to Philemon from persons who are at that time in Rome and are familiar to the Colossians and Philemon. He calls Epaphras of Colossus a captive along with himself, not in the sense of captivity, but in the sense that he, like St. Paul, was in great tribulation (Chrysostom), and he calls everyone his co-workers in the gospel, who do for him everything that he, because of the bonds, could not do himself. In conclusion, he sends his good wishes to Philemon. 1:25. Saint Paul sends his final benevolence, usual in all his epistles: may the grace of the Holy Spirit, given by the Lord Jesus Christ, be with your spirit, to which, akin to the Divine, it is given, if it is cleansed from everything sinful and created, and dwells in it. Truly it is so. Amen. Epistle of the Holy Apostle Paul to the Colossians State of the Colossian Church We already know that Tychicus the Ephesian lived in Caesarea during the imprisonment of St. Paul. He often visited the holy prisoner, knew all the circumstances of his imprisonment, under his dictation he wrote the Epistle to the Ephesians, and with him Saint Paul sent him to Ephesus, ordering him to verbally convey to the Ephesians and in general to Christians from other Churches whom he saw, about the circumstances of his imprisonment and that he still had to testify about the Lord Jesus in Rome, as the Lord told him. At the same time, of course, Tychicus was punished so that he could spread his message as widely as possible, for it has predominantly universal significance. In 61–62, Tychicus left Caesarea and went to Ephesus by land, visiting the Churches founded by St. Paul, leaving here epistles and telling about the bonds of St. Paul. Saint Timothy joined him in Derbe. Arriving in Ephesus, he gave the message of the Apostle Paul to the abbots of the Ephesian Church, making several copies of it, spoke about the bonds of St. Paul and his hopes, and from here he went to Colossae, where he handed the copy of the message to the abbot of the Church Epaphras. Here he again spoke about the captivity of St. Paul and about the undoubted, by revelation of the Lord, arrival of the apostle in Rome. Faith in the Colossian Church, as well as in its neighboring Churches, flourished, and morality was good; but from time to time teachers began to appear here and preach some strange teaching on Christian soil, the essence of which both Epaphras and other abbots did not understand. Therefore, in the general council, it was decided to send Epaphras for clarification to St. Paul in Rome, where he was soon to arrive. Thus, Tychicus, and Epaphras, and Timothy, joined somewhere by Mark, Barnabas’ nephew, went to Rome. In all likelihood, they had accurate information about the journey of St. Paul from Myra in Lycia, where the centurion Julius, who accompanied the apostle to Rome, disembarked with his companions to transfer to another ship and sail further. Since then the time of year was approaching that was unfavorable for long-distance sea voyages, Tychicus, Epaphras and others headed by land to Troas and from there to Macedonia - Thessaloniki and Philippi, everywhere announcing the departure of St. Paul in chains to Rome for the judgment of Caesar. This news resonated in the good hearts of the Philippians with the fact that they collected an allowance for the maintenance of Saint Paul in Rome and sent their brother Epaphroditus with him. It is unknown how they all got to Rome; but one can only think that they arrived here either a little earlier than St. Paul, or after him. But all of the above, of course, are just guesses, more or less reliable. The only certainty is that all the named persons came to Rome and are mentioned in the letters of St. Paul from Rome. Epaphras brought Saint Paul news about the state of the Phrygian Churches in Colossae, Hierapolis, Laodicea (also a letter from the latter); Epaphroditus brought benefits from the Philippian Church and news of its welfare. Since everything was fine in the Philippian Church, and some new false teachers had appeared in the Phrygian Churches, who immediately had to be exposed publicly, Saint Paul first of all took up the needs of the Phrygian Churches. What did Epaphras say to Saint Paul about the state of the Phrygian Churches? – Generally speaking, in Colossae and neighboring Churches both faith and morality were satisfactory. But then some teachers began to appear among Christians with flattering, insinuating speech (Col. 2:4), who tried to attract the attention of listeners to their teaching. They, apparently, were from the Judaizers, because they made a distinction in food, attached importance to new moons, Saturdays (see Col. 2:16) and insisted on the high importance of circumcision, if only not on its complete necessity (see Col. 2:11). Meanwhile, this teaching of theirs was not in the strict sense Jewish, because it included some kind of philosophizing, which considered itself coming from distant antiquity, according to human tradition, and in which a prominent place was given to the elements of the world, perhaps as a means of communication with spirits (see Col. 2:8). False teachers, out of false humility, did not consider a person worthy to directly enter into communication with God, but only through the mediation of Angels, who were attracted to their side by various incense, sacrifices - service (see. Col.2:18). For this service, they drew up numerous rules, similar to the Law of Moses, among which the main feature was strict asceticism (see Col. 2:20–23), because they seemed to look at matter and flesh as evil (see Col. 2:23). As can be seen from all this, the teaching flatteringly spread in Colossae was some kind of, not yet clearly defined, mixture of Judaism, Eastern superstitions and Hellenic paganism, which had points of contact with Christianity, and through this could have access to Christians to destroy the faith of Christ. It established man’s relationship with God apart from Christ, but somehow, through the Angels, with the participation of the elements and bodily exploits. All this clearly degraded and even eliminated the meaning of the Cross of Christ. Contents and purpose of the message Having heard from Epaphras about the false teaching, Saint Paul immediately writes a letter to the Colossians in order to stop evil at the beginning. Since the particular points of the false teaching were not clear, it was only clear that this teaching could deviate from Christ the Lord, Saint Paul does not refute these particulars in detail, but arms himself against one main point - that they want to come to God and be saved apart from Christ the Lord. In a moral application, he only warns not to be seduced by the cunning of these imaginary sages and not to enter into any disputes with them. Thus, the purpose of the message was only to warn against deviating into lies. Saint Chrysostom says that the Epistle to the Colossians was written by Saint Paul at the beginning of the bonds in Rome, therefore in the year 63. The epistle has the usual Saint Paul: preface (1:1-11), doctrinal part (1:12-2:23), moral part (3:1-4,6) and conclusion (4:7-18). 1 Paul, an apostle of Jesus Christ by the will of God, and brother Timothy, 2 To the saints and faithful brothers in Christ Jesus who are at Colosse: 3 Grace and peace to you from God our Father and the Lord Jesus Christ. We thank the God and Father of our Lord Jesus Christ, always praying for you, 4 Having heard about your faith in Christ Jesus and your love for all saints, 5 in hope of the things prepared for you in heaven, which you have heard before in the true word of the gospel, 6 which abides among you, as it does in all the world, and bears fruit, and increases, as it also does among you, from the day you heard and knew the grace of God in truth, 7 Just as we learned from Epaphras, our beloved fellow worker, Christ’s faithful servant to you, 8 who made us aware of your love in the spirit. 9 Therefore, from the day we heard about this, we have not ceased to pray for you and ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding, 10 that they may walk in a manner worthy of God, pleasing Him in everything, bearing fruit in every good work and increasing in the knowledge of God, 11 being strengthened with all power according to His glorious might, with all patience and forbearance with joy, 12 giving thanks to God the Father, who has called 111 us to share in the inheritance of the saints in light, 13 who delivered us from the power of darkness and brought us into the kingdom of his beloved Son, 14 In whom we have redemption through His blood and the forgiveness of sins, 15 Who is the image of the invisible God, the first begotten of all creation; 16 For by Him were all things created, that are in heaven and that are in earth, visible and invisible: whether thrones, or dominions, or principalities, or powers - all things were created by Him and for Him; 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body of the Church; He is the firstfruits, the firstborn from the dead, that in all things He may have preeminence, 19 For it pleased the Father that all fullness should dwell in Him, 20 and through Him to reconcile all things to Himself, making peace through Him through the Blood of His cross, both earthly and heavenly. 21 And you, who were once alienated 112 and enemies, by your disposition to evil deeds, 22 He has now reconciled in the body of His flesh by His death, that He might present you holy and blameless and blameless before Him, 23 If you continue steadfast and steadfast in the faith, and do not lose heart in the hope of the gospel which you have heard, which was preached to every creature under heaven, of which I, Paul, have become a minister. 24 Now I rejoice in my sufferings for you and fill up in my flesh what is lacking in the sorrows of Christ for His Body, which is the Church, 25 of whom I became a minister according to the economy of God entrusted to me for you, to fulfill the word of God, 26 the mystery which was hidden from ages and generations, but is now revealed to His saints, 27 To whom God has been pleased to show what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, 28 Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 29 For this reason I labor and strive, by His power, which works mightily within me. 1:1–2. At the very beginning of the letter, St. Paul tells the Colossians who they should listen to. He is an apostle of Jesus Christ not by His will alone, but also by the will of God the Father, by the sole will of God (cf. John 16:15), the true secrets of the Kingdom of God were revealed to him. His co-worker and brother in the gospel of truth was Timothy, known to the Colossians. Both of them, true apostles of the Gospel, send their greetings to the true Christians of Colossus - the saints who were consecrated in the baptismal font in the name of God, according to their faith, and who became brothers with each other, as having one Father - God. What do Saints Paul and Timothy wish for the Colossians? 1:3 (before the words "Lord Jesus Christ"). They want God the Father and God the Son to increase in them the grace of the Holy Spirit and its effect in a Christian - peace with God and with their conscience. 1:3 (from the words “We give thanks to God”). Saint Paul begins his epistle by thanking God the Father, the Lord Jesus Christ, as the source of all good things, sending his prayers to Him for the Colossians. What is he thanking for? 1:4–6. Because, as Epaphras conveyed to him, they prosper in faith through the Lord Jesus Christ - in Christ Jesus, and in active love for all Christians, prompted and inspired by the hope of receiving eternal blessings in the Kingdom of Heaven, which they heard about from the evangelists who told them the truth about Christ Jesus. This gospel of truth now remains with them, as well as throughout the whole world, where it was proclaimed by the apostles, and does not remain only a dead word, but as a life-giving one, “bears fruit” - enlightens, sanctifies and “grows”, spreads in breadth and depth, acquiring new believers and revealing to them the secrets of the Kingdom of God. Thus, wherever the apostolic gospel appears and is received, everywhere it is accompanied by a tangible (“in truth”) action of God’s grace. That's how it was with them too. 1:7–8. As for what he proclaimed, it is true, it comes from the Lord Jesus Christ, who announced this gospel to Saint Paul, His apostle, and he to Epaphras, his beloved disciple, co-worker and faithful servant of Christ. He taught them the truth in which they abide, and he brought joyful news to St. Paul about the firmness of their faith and love for all the saints. This love is clearly the fruit of the grace of the Holy Spirit, and not of sinful human nature. All this pleases the heart of the apostle and disposes him to prayer, to God, for greater improvement in the knowledge of faith and the fruits of love. 1:9–11. The apostle rejoices in his heart, seeing in them such strong beginnings of the work of God, and constantly prays that the Lord will lead them to greater perfection so that they will be complete and perfect in the knowledge, or knowledge, of the will of God - the economy of our salvation through His Only Begotten Son and how to live like a Christian, which he indicates with the words - “in all wisdom”, in the knowledge of the economy salvation and understanding - the means for salvation. Both are not human, but from the Spirit of God - spiritual, and are given in order to act in everything worthy of God, as is characteristic of the children of God (see Matt. 5:16), pleasing Him in everything, that is, with one’s good deeds (cf. Luke 6:36; Eph. 5: 2; John 13:15), which is the fruit of pleasing Him. And this life will lead to greater and greater knowledge of God or to communion with God. But since such a truly Christian life, according to the Christian law, is accompanied by sorrows - “you will be in a world of sorrows,” the Lord predicted (John 16:33), and nowhere is there a hint of opposition to those who offend, but everywhere Christians are commanded to be patient (see. Luke 21:19; Matthew 10:22), then Saint Paul prays that in their afflictions the Lord would strengthen them with all the strength, to the extent that it pleases Him to bestow according to the power of His glory, or according to His glorious power, so that they may overcome external tribulations - with patience, and internal ones, from their own - with long-suffering or generosity. But the Lord gives Christians who live according to His will the strength not only to patiently endure sorrow, but also consolation. This is the joy of communicating with Him. Part one - doctrine (1:12–2:23) The purpose of the letter is to warn the Colossians against the false teachings that were creeping up on them. But in order, on the one hand, to make it clear to the Colossians why St. Paul takes up this matter with such care, and on the other, to indicate the grounds for warnings, the apostle first briefly depicts the Divine plan of our salvation as the basis for warnings (1:12-23), and says that it was God who chose him to proclaim this to the pagans (1:24-29). Then he writes the warnings (2:1-23). Section one. Summary of God's Plan of Salvation (1:12–23) In depicting it, St. Paul first shows the essential power of this plan (1:12-14), then depicts before them the Divine face of the Savior Himself (1:15-20) and finally presents the Colossians themselves as participants in this salvation (1:21-23). I. What is the Essential Power of the Plan of Salvation (1:12–14) 1:12–14. Starting to present the Divine plan for the salvation of people, Saint Paul begins, naturally, with thanksgiving for this salvation to God and the Father. At first he does not mention the Son and the Holy Spirit, wanting to show that God is not far from us, as the heretics taught, but our Father is near us. He not only called us to the honor of sharing in the inheritance of the saints - the kingdom of grace and the kingdom of glory (cf. Acts 20:32, 26:18), but also qualified us to receive this honor. How did He do this? - “In the light”, enlightening us with the light of knowledge about God and His will and delivering us from the power of darkness, that is, the devil, who enslaved us to himself through sin, and introducing us “into the Kingdom of His Beloved Son,” Who, as the Son of God’s love (cf. 1 John 4:16), and therefore His being, is the True God, Consubstantial with the Father, and His Kingdom is the realm of those redeemed by Him. How did the Beloved Son deliver us from the power of darkness? Shed His blood for us. He redeemed us from sin and thereby protected us from the dangerous influence of the power of the devil. And having delivered us from the power of darkness, he thereby took us under His authority - brought us into His Kingdom. II. The Apostle paints the Divine face of the Savior (1:15–20) Who is He, our Redeemer and Savior? The Colossian heretics taught that Jesus Christ is the highest creature. Saint Paul portrays Him, firstly, as essentially God (1:15–17), and secondly, as the God-man (1:18–20). A) Jesus Christ is God in His essence (1:15–17) 1:15. In His essence, Jesus Christ is an essential image, exactly similar, in no way different, of the invisible God (cf. Heb. 1-3), only in that He differs from God the Father in that He was born of Him, but not as a creature, in time, but before all creation and time - from eternity, for all creation was created by Him. 1:16–17. Everything was created by the Father through the Son in the Holy Spirit, or by the Trinitarian God (Athanasius). But Saint Paul needed (against the heretics) to depict the greatness of the Lord Jesus Christ, whom he calls the Creator (meaning the Father and the Spirit) of everything that is in heaven and on earth; but in heaven - not only the lights, but the entire angelic world, with their principalities and powers, in a word, “all things were created by Him and for Him” - God the Son created everything Himself, by His power and for Himself. As the Creator of everything, He is, of course, and first of all, what is characteristic of God alone (Chrysostom, Theodoret). But He is not only the Creator of everything, but also the Almighty and the Provider of everything created by Him. “Everything is held together by Him. He not only brought all this from non-existence into existence, but now He also contains it all, so that if anything were taken away from His providence, it would collapse and perish” (Chrysostom). B) St. Paul portrays Jesus Christ as the God-man (1:18–20) a) First depicts His height (1:18–19) 1:18–19. The One who created everything and controls everything, the Lord Jesus Christ, and the “Head of the body of the Church.” The body of the Church is a harmoniously combined totality of believers in Christ the Savior, clothed in Him with the Holy Spirit, quickened, regenerated and in living union with the Lord; in a word, it is the totality of restored humanity. Humanity was restored initially in Him, in His person, and according to Him and through Him, all believers are restored by the Holy Spirit, and cleave to Him so closely that they become one with Him, so that they may live by Him and in Him, so that He is their Head both as the Ancestor and as the Life-giving Power. Thus, the Church is all one with Him, and through Him, with God the Father. Thus He is the firstfruits of restored humanity. It was initially restored in Him, and then through Him and by His power all others are restored. He is the “Firstborn from the dead” - the first to rise to immortal life, in order to grant immortality to all others through His resurrection. This is how it was ordained in the Eternal Council: “let it be,” so that He will prevail everywhere – in creation, and in providence, and in redemption. For God so pleased in His Eternal Council that in Him alone “all fullness” would dwell—everything in full that would be required for anyone and for anything, both in temporal and eternal life, because He is the God-man in Whom dwells “all the fullness of the Divinity bodily” (Col. 2:9). But the most essential thing that was predetermined in the Eternal Council to be fulfilled by the Son is to reconcile creation with its Creator. b) His reconciliation of all with God (1:20) 1:20. Before the fall, there was peace between creation and the Creator, because creation obeyed God, doing His will. After the fall, man entered into enmity with God and ceased to obey the law of God (see Rom. 8:7), living according to his own will. Other creatures - heavenly (the angelic world) and earthly (all except man) were not at enmity with God, they did His will, but they were at enmity with man and waged war with him. It was determined for the Son of God in the Eternal Council of the Most Holy Trinity to reconcile man with God and pacify the warring creatures with man - heavenly and earthly. And since the cause of enmity was man’s sin, the Son of God washed man from sin with His blood; The Holy Spirit came to those who were pure from sin and gave grace-filled strength for another sinless life - according to God’s will. As soon as man began to live according to the will of God, the war between the earthly and the heavenly - man and creation - ended. This is God’s plan for the salvation of people. And now He is already coming to fulfillment: both Angels and animals serve as saints who please God by fulfilling His will. So it will be with all who with faith enter the Church of Christ, Who is its Head. III. The apostle presents the Colossians themselves as participants in this salvation (1:21–23) Having shown both the height of the economy and the manner in which it was carried out, Saint Paul finally reminds the Colossians that they too have been worthy of this great gift, and reassures them that it will remain their eternal possession if they observe the conditions necessary for this - strong faith and unmoving hope. 1:21–22. What were the Colossians like before they turned to Christ? They were alienated from the True God and were even hostile to the will of God, living cunningly and lawlessly. Despite, however, such a life hostile to God, the Lord Jesus Christ reconciled them with God in the body of His Flesh, by His death. With His suffering and death He redeemed them from their sins, washed them with the water of baptism, and with the grace of the Holy Spirit gave them strength to do the will of God. He did this in order to present them before Him, in the eyes of the All-Seeing God, saints - enriched with all kinds of good deeds, immaculate - having no vices in themselves, innocent - not having any guilt on themselves. This is the goal of redemption to which the Colossians and all Christians in general should strive. But just as before they voluntarily lived in alienation from God, so now they must voluntarily live reconciled with Him. What is required for this? 1:23. Do not think, says St. Paul, that God does everything for you without your participation in the work of his salvation. No. He makes you saints only when you remain firm in faith and unshakable on your path in life, because of your Christian hope, he does it, although you don’t notice it. Your faith and hope give Him room to work in you with all the power of His grace. And these - faith and hope - are given not to you alone, but to all people, as the will of God, which St. Paul is called to proclaim. He is chosen and appointed as a minister of this gospel. Section two. It was the apostle that God chose to proclaim the mystery of His economy to the Gentiles (1:24–29) Having revealed the economy of salvation and its purpose, which the Colossians must firmly adhere to so as not to fall into the error of false teachers, Saint Paul shows them why he took upon himself the concern of warning them against false teachers. 1:24. In the previous verse, Saint Paul said that he was chosen to be the minister of the gospel, through which the Colossians were awarded such benefits. Now, he says, therefore, “now I rejoice,” despite the suffering, I rejoice in the successes of the gospel and I rejoice because of you that you have been worthy of the Gospel promises about your faith and steadfastness in it, and with this joy I replenish all the hardships that are caused to me by my sufferings, in my body - physical, or sorrows for Christ the Lord and “for His Body, which is the Church”, so that it stands, expands and enjoys prosperity, because he is a servant of this Church of Christ. 1:25. At first, when there was no Church yet, Saint Paul was appointed by God as a minister of the gospel, like all the apostles, to whom it was said: “Going... teach... baptizing” (see Matt. 28:19). When the Church was founded by the Holy Spirit, then he was appointed its minister in order to “fulfill the word of God,” in order to revive and strengthen the Church with the word of the gospel. This was, according to God’s economy, the appointment of Saint Paul, so that he would be a minister of the gospel in the Church among the pagans, including the Colossians. What was he entrusted with proclaiming to the pagans? 1:26–27. Saint Paul, according to the economy of God, is entrusted with proclaiming “the secret hidden from ages and generations,” which neither ordinary people, nor even the prophets of the Jewish people, not to mention the pagans, knew at all. Only now, with the coming of the Lord Christ, God revealed it, and then not to everyone, but only to His holy apostles, what wealth of His mercies God pours out on the pagans, calling them into the Kingdom of Christ on an equal basis with His chosen people. Who were the pagans? People more insensitive than stones worshiped stones and earth, were captives and slaves of the devil, and He raised them to the dignity of Angels, seated them on the throne with Him (Chrysostom). In a word, this wealth of glory lies in the fact that Christ began to dwell in them with all His gracious gifts. But here only the beginning of glory is given to the pagans; real glory, in its full splendor and splendor, is expected in the future. The guarantee that it will really open and that the pagans will be partakers of it is that Christ is in them. This secret was entrusted by God to the apostles to proclaim to people. 1:28. We, the apostles, preach the Lord, as the Perfecter of the mystery of God’s economy. Through admonition, we bring to the consciousness of the fear of God and arouse repentance, then, through teaching, we indicate the way of reconciliation with God through faith in the Lord, Redeemer and Savior, we admonish and teach in “all wisdom,” that is, with all wisdom and understanding (Chrysostom), so that everyone who can be saved by his preaching (cf. Rom. 11:14; 1 Corinthians 9:22). For what purpose? In order to teach everyone the true teaching about salvation in the Lord Jesus, to ward them off from sin and passions, to inspire them to live a pure and holy life, and to arm them with the grace of the Holy Spirit, to really direct them to a perfect life in Christ Jesus, and so perfect to present them to the Judgment of God. Saint Paul was called to such a ministry and fulfills it. 1:29. To present every person perfect in Christ Jesus, he says, all my labors are aimed, and not some random labors, but intensified ones, accompanied by struggle and feat, through the mediation of the grace of God, “working mightily in me” both internally and externally - in signs and wonders. I willingly accept every labor and achievement in order to make all people perfect through the teachings and sermons (Theodoret). Section three. Warning the Colossians against false teachings (2:1–23) In this warning, the apostle first makes an introduction to it (2:1-7), then offers a general warning against all philosophizing alien to the doctrine of faith (2:8-15), and finally indicates certain errors that must be avoided (2:16-23). I. Introduction to the Warning (2:1–7) Starting to warn the Colossians, the apostle, after expressing concern for them and their neighbors (2:1-3), points out their good state in faith and life, which, however, is in danger from word disputes (2:4-5), why he inspires them to be firm and not change what was accepted (2:6-7). A) Expressing Apostolic Concern (2:1–3) 1 I want you to know what a struggle I have for your sake and for the sake of those who are in Laodicea and Hierapolis, and for the sake of all who have not seen my face in the flesh, 2 that their hearts may be comforted, united in love for all the riches of perfect understanding, to know the mystery of God and the Father and Christ, 3 In whom are hidden all the treasures of wisdom and knowledge. 4 I say this so that no one will deceive you with insinuating words; 5 For although I am absent in body, I am with you in spirit, rejoicing and seeing your prosperity and the strength of your faith in Christ. 6 Therefore, just as you have received Christ Jesus the Lord, so walk in Him, 7 being rooted and built up in Him and established in the faith as you were taught, abounding in it with thanksgiving. 8 Take heed, brothers, lest anyone lead you away through philosophy and empty deception, according to the tradition of men, according to the rudiments of the world, and not according to Christ; 9 For in Him dwells all the fullness of the Godhead bodily, 10 And you are complete in Him, who is the head of all principality and power. 11 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ; 12 Having been buried with Him in baptism, you were also raised up in Him through faith in the power of God, who raised Him from the dead, 13 He also made you alive together with Him, who were dead in sins and in the uncircumcision of your flesh, having forgiven us all our sins, 14 He destroyed the handwriting that was against us, which was against us, and He took it out of the way and nailed it to the cross; 15 Having taken away the strength of the principalities and powers, He powerfully brought them to shame, having triumphed over them in Himself. 16 Let no one therefore judge you on account of food, or drink, or any festival, or the new moon, or the Sabbath: 17 This is a shadow of what is to come, but the body is in Christ. 18 Let no one deceive you with self-willed humility and the ministry of angels, intruding into what he has not seen, foolishly puffed up with his carnal mind 19 and not holding fast to the head, from which the whole body, being joined and held together by joints and bonds, grows by the growth of God. 20 Therefore, if you died with Christ to the elements of the world, then why do you, as those who live in the world, adhere to the ordinances: 21 “don’t touch”, “don’t taste”, “don’t touch” 22 (that all things perish by use), according to the commandments and teaching of men? 23 This has only the appearance of wisdom in self-willed service, humility and weariness of the body, in some neglect of the saturation of the flesh. 2:1–3. The Apostle previously spoke about his labors and his concerns in general for every believer, now he speaks about his concern for the Colossians and neighbors. I want, he says, for you to know “what kind of feat I have,” what care, what care and heartfelt anxiety, to readily undertake all kinds of labor for the sake of you alone and your neighbors - the Laodiceans, the Hierapolisians and all those who do not know me by sight. What is his concern? That their hearts should be comforted by like-mindedness in love, in all the riches of perfect understanding, so that all of you, he says, would be filled with all the riches of rational conviction in one and thereby unite your hearts with love. Regarding what does he want them to agree on in their beliefs? - Regarding the knowledge of the mystery of faith in the knowledge of the mystery of God the Father and Christ - in the knowledge of the mystery of our salvation in the Lord Jesus Christ, arranged according to the good will of God the Father. Remaining firm and unanimous in this, they will always remain in a joyful and consoling state. In the knowledge of the mystery of salvation in the Lord Jesus Christ is all wisdom and all knowledge, or all intelligence; there is nothing else to look for anywhere else. This is why Saint Paul pointed out true wisdom, in order to warn the Colossians from deceivers. B) An indication of their state in faith and life (2:4–5) 2:4–5. For this purpose, he says, so that you would not be carried away by the intricacies of false teachers, I presented to you that in Christ Jesus is all wisdom, so that you would know that you already possess it, and therefore would reject any other teaching, not being seduced by it, being able to see the lies covered with cunning conclusions and “insinuating words” (in the slav. “in the debate of words”). Do not be carried away by empty speeches; I am with you, watching you not with my body, but with my spirit. Remember this and don't get carried away. Remember also that if you get carried away by false teaching, then you will lose your prosperity, those wonderful orders of your life that you now lead, and that firm faith in Christ in which you stand, for which my heart now rejoices. Then it will be completely different. Stand firm in what you have accepted. C) Encourages them to be strong in the faith (2:6–7) 2:6–7. What did they accept? Christ Jesus, having believed in Him and in holy baptism having put on Him and committing to fulfill His commandments. This is what we must do unswervingly, rooted in Him, that is, “established in the faith, as ... we have been taught.” “Do not be carried away on one path or another, but be like a rooted tree - with a strong, deep conviction, standing unshakably in faith, as you were taught” (Chrysostom); grow - improve in your faith in the Lord Jesus, as a building grows on a sure foundation, "abounding therein with thanksgiving," for to abound in faith is a pleasant opportunity to give thanks to God. II. A general warning against all kinds of views that are contrary to the faith of Christ (2:8–15) 2:8–9. Some false teachers began to appear in Colosse, dangerous to the faith of Christ. Their teaching seemed to be a philosophy invented in part by the human mind, and then accepted, according to legend, from wise people; it included, on the one hand, the teaching about the elements of the world, and on the other, about the influence of the world of spirits. Outwardly, it was hidden behind the observance of Jewish rituals and strict asceticism. But in general it seemed tempting, promising its followers something great. Since the content of this philosophy has not yet been unraveled, the apostle speaks about it in general terms, especially trying to impress upon us that whatever it promises, you already have all that in its most perfect and true form in Christ Jesus. There is, therefore, no point in listening to them. Brethren, he says, be careful, attentive, so that no one sneaks up on you and deceives you, does not lure you to his side with “philosophy,” which was then in great esteem among the pagans, because it was undertaken to solve from reason all questions about what exists, and about God, and about the world - its origin and essence, and about man - his origin, nature and purpose, or the purpose of his life. “It is not reproachful, but commendable to seek solutions to such issues,” says Chrysostom, “but solutions to these issues could be reproachful.” This was the philosophy of the Colossian false teachers, which is why St. Paul calls it “empty deception”; its content was the dreams of the imagination, not the truth; because it was based on human tradition (going back from time immemorial, to which some sacred meaning of truth or revelation was attached) and on the elements of the world, perhaps on the teachings of astrology about the influence of heavenly bodies on the fate of people or on witchcraft - material means for intercourse with spirits. In a word, its foundation was alien to Christ and Christianity. Meanwhile, they called their dreams “plyroma” (from Greek) - completeness. Saint Paul says: do not listen to them, completeness is not in their philosophy, but in Christ Jesus. In Him incarnate “dwells all the fullness of the Divinity,” for Jesus Christ is the True God in the flesh. The Lord Jesus Christ pours out this fullness of Divinity on those who believe in Him. 2:10. The false teachers of Colossus promised their followers something great, but dreamy. And Saint Paul says that everything truly great lies in Christ, as the God-man, and those who believe in Him already have in Him “all completeness,” everything that they need for spiritual life: forgiveness of sins, the gracious help of the Holy Spirit for a new holy life, blessed life in eternity, co-resurrection, seating in heaven with the Lord Jesus - all this, and more, has already been given to them in Jesus Christ. False teachers promised them something from heavenly powers. St. Paul says that all the powers of heaven are creations of the Lord. He is the “Head of all principality and power” of the angelic forces; without His will they cannot do anything. Further, the apostle shows what kind and in what they acquired completeness in Jesus Christ. 2:11. The false teachers of Colossians preached the necessity of circumcision to obtain philosophical completeness, giving circumcision some mystical meaning beyond that given to it in the law. Saint Paul says that Christians in the fullness of Jesus Christ receive circumcision, but not done with hands, not made with hands, but consisting in putting off the body of sin from the flesh. Saint Paul in another epistle calls this circumcision not made by hands the circumcision of the heart according to the Spirit (Rom. 2:29). It consists in putting off the body of sins of the flesh, or sins that come out (or have grown like a body on a living person) from the sin living in us, called the flesh. Sin attracts to itself by the pleasure that it promises a person, and in the heart of a person lies the need for this pleasure. In order to block the access of sin to a person’s heart, it is necessary to deprive the latter of the pleasure of sin, making it understand its bitterness, and at the same time let him feel the true sweetness of life according to God. This is the cessation of pleasure from sin, or the death of sin (see. Rom.6:11–14), and is the putting away of the body of the sins of the flesh, accomplished by the Holy Spirit, through faith in Jesus Christ, in the baptismal font. Therefore, the apostle calls such circumcision Christ’s. It is Christian baptism, in which the believer dies to sin, the body of sin falls from him, he feels disgust towards it and in his heart, as it were, tastes the sweetness of the presence of the grace of the Holy Spirit, which is given to the baptized, and he rises, comes to life for a new life according to God. 2:12. In baptism, he says, you died spiritually to sin and there you rose spiritually to a new, spiritual, renewed life for the sake of faith in the power of God, who raised Christ the Savior from the dead (cf. Rom. 6:4). To receive these benefits, physical circumcision, of course, was not necessary, as you know for yourself, the apostle further says. 2:13. You were dead to the spiritual life through sin and did not have the seal of circumcision on you; and God, through your faith in the Lord Jesus, in the baptismal font, by the grace of the Holy Spirit made you alive with Christ, forgiving you all your sins. How is remission of sins granted to us? 2:14. Saint Paul figuratively imagines that God had from the entire human race a personal debt record, where all their sins before God were written down and the obligation to pay for them to the righteousness of God. The debts kept increasing, but there was nothing to pay them off. In the Eternal Council of God, it was decided to hand over this handwriting to the Son of God, who, by His death on the cross, paid all the debts of people to the truth of God. So, people became debtors of Jesus Christ, each, as it were, gave a promissory note to Him for our debts paid by him. How to pay? – Doctrine – faith or dogmas of the Christian faith (Chrysostom). Whoever believes in the Lord Jesus Christ as the Savior, the debt manuscript of his sins is taken from the environment, in plain sight of everyone, completely blotted out by Him (in holy baptism) and destroyed, nailed to the cross, and the baptized one is justified, clean from sins. But sin, although forgiven, will again take possession of the soul if the world holders of the darkness of this age - the demons - remain in force. Jesus Christ, says St. Paul, also freed the believers from them. 2:15. Through sin and passions, demons cling to the soul, and while it is in sin, it is covered with them and appears, as it were, dressed in them. This is the kind of clothing made from demons that the Lord took away from our nature. How? By the very fact that the sin living in us is cut off and new life is given to us, the points of contact with us or sticking to us are taken away from demons, and, on the contrary, a force is infused that defeats them precisely by the grace of the Holy Spirit, which drives demons away from the soul of a believer and living by faith. Moreover, demons are not only driven away from the soul of the believer, but also defeated by the power of the Cross of the Lord. The Lord Jesus Christ “powerfully put them to shame” by His death on the cross. Demons armed the Jews against Christ, who betrayed Him to death on the cross. They hoped that by subjecting Him to such shame, they would thus upset the entire work of salvation, and again they would be the rulers of the darkness of this age. It turned out to be the other way around. On the cross it is not the Lord who is put to shame, but they; and it was not His work that was ruined, but their kingdom that was destroyed. This is what the apostle expresses with the words: “he triumphed over them in himself.” That is, the Savior celebrated the triumph of victory over the spirits of evil on the cross, which He predicted before His suffering to His disciples: “today the prince of this world will be cast out” (John 12:31), dethroned and deprived of power. And indeed, the Lord descended from the cross into hell and destroyed it, freeing its captives. So, this is the fullness of real benefits that the Lord gives to those who believe in Him. What do the dreamy benefits of philosophy mean in front of them? III. A Warning Against Certain Deviations from the Truth (2:16–23) There are three of them: not to agree to some Jewish customs (2:16-17), not to be seduced by the feigned humility of false teachers and service to angels (2:18-19) and not to be carried away by some human teaching about unreasonable abstinence (2:20-23). A) The Apostle calls not to agree to some Jewish customs (2:16–17) 2:16–17. The Colossian false teachers were probably Jewish, and therefore they introduced into their philosophy some Jewish rituals regarding food and nutrition, holidays, the new moon and the Sabbath, very likely insisting on the obligatory fulfillment of them. Saint Paul says that let no one condemn you for not observing the customs of the Jews, do not pay attention to such condemnations. Everything I have indicated, and in general the entire law, all the decrees of the Old Testament, had a temporary, representative meaning - this is the shadow of the body, which is Christ the Lord. While He was not there, the shadow had meaning, pointing to Him; and when He came, then the shadow lost its meaning. Christianity has its own rituals and regulations that must be followed. B) Do not be deceived by the false humility of false teachers and the service of angels (2:18–19) Then the false teachers of Colossus, with seeming humility, taught that it was impossible to reach God with the weak powers of man; for this, intermediaries were needed - angels, to whom they established ministry in order to attract them to their side. The apostle warns: 2:18–19. Be afraid, he says, of seducers who lead you astray from the straight path and deprive you of the reward for your feat with their apparent humility, saying that God is not accessible to weak human forces, that between Him and people there are intermediaries - angels, whom people should serve and turn to for help. But they invade the realm of the invisible, they have not seen angels, but begin to teach about them with their carnal, rude mind, which they are proud of as something great. They went to the angels, but deviated from the Lord Savior; Meanwhile, the body of the Church, as it is constituted by the Lord, stands and lives by Him, that is, everyone who is saved is saved in the Lord. Just as the body consists of bones and muscles connected to each other, and grows through nutrition, being controlled by nerves from the brain, so the body of the Church consists of apostles, prophets, shepherds and flocks, connected to each other by love, and is nourished by revealed truths and the grace of the Holy Spirit, governed by the head - Christ. Thus it grows with Divine life, acquiring more and more members and raising everyone to the highest perfection in life according to God. C) St. Paul warns the Colossians against being carried away by any human teaching about unreasonable abstinence (2:20–23) 2:20–22. Bodily abstinence is very useful in the Christian life, but not in itself, but as a means for freedom and growth of the spirit. The Kolossian false teachers gave it an independent meaning, associating with a substance used in food or drink some mystical significance for serving the angels, and they drew up their own laws - what to eat and what to drink; and on the contrary, Saint Paul says in warning that Christians died with Christ for the material world in order to live a spiritual life for Heaven - for God, therefore they should not adhere to worldly decrees concerning material things: not only do not eat this, but do not touch it, do not touch it, but eat this. But everything material is insignificant, consumed food rots and is destroyed, and, as the Savior teaches, “it is not what goes into the mouth that defiles a person, but what comes out of the mouth” (Matthew 15:11). You should not listen to false teachers, because they offer their own - human commandments and teachings, and not God's. In conclusion, Saint Paul says that all the wisdom of false teachers is not real, but only apparent, and therefore not worthy of attention. 2:23. All the teaching of false teachers, he says, only seems wise, but in reality it is far from wise. They attracted people with their attractive appearance: new, unauthorized rituals of worship, their humble appearance, perhaps their rags, quiet speech, downcast gaze, disheveled hair and the like, “in the exhaustion of the body” - perhaps, intensified by fasting, or perhaps by torture of the body, “in some neglect of the saturation of the flesh” - they looked at the body as evil, and thus, by exhausting him with hunger, they deprived him of the honor that the Creator had given him - service to the soul. Part two – moralizing (3:1–4:6) In it, the apostle first depicts Christian life as it should be in itself, without relation to the external situations of believers (3:1-17), and then indicates what it should be like in Christians under their various external situations and states (3:18-4:6). Section one. Christian life, taken detached from the external positions of Christians (3:1–17) I. The essence of life in Christ Jesus (3:1–4) 1 Therefore, if you have been raised with Christ, seek the things that are above, where Christ sits at the right hand of God; 2 Set your mind on things above, not on earthly things. 3 For you are dead, and your life is hidden with Christ in God. 4 When Christ your life appears, then you also will appear with Him in glory. 5 Therefore put to death your members that are on the earth: fornication, uncleanness, passion, evil lust, and covetousness, which is idolatry, 6 For which the wrath of God shall come upon the sons of disobedience, 7 in which you also once lived when you lived among them. 8 Now put aside everything: anger, wrath, malice, slander, filthiness of your lips; 9 Do not tell lies to one another, having put off the old man with his deeds 10 and having put on the new, which is renewed in knowledge after the image of Him who created it, 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all. 12 Therefore, as God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, longsuffering, 13 Forbearing with one another and forgiving each other, if anyone has a complaint against anyone: just as Christ has forgiven you, so do you. 14 Above all, put on love, which is the sum of perfection. 15 And let the peace of God rule in your hearts, to which you were called in one body, and be friendly. 16 Let the word of Christ dwell in you richly in all wisdom; teach and admonish one another with psalms, hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatever you do, in word or deed, do it all in the name of the Lord Jesus Christ, giving thanks to God the Father through Him. 18 Wives, submit to your own husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be harsh with them. 20 Children, be obedient to your parents in everything, for this is pleasing to the Lord. 21 Fathers, do not provoke your children to anger, lest they become discouraged. 22 Servants, obey in everything your masters according to the flesh, not only serving them in appearance as people-pleasers, but in simplicity of heart, fearing God. 23 And whatever you do, do it heartily, as for the Lord and not for men, 24 Knowing that as a reward from the Lord you will receive an inheritance, because you serve the Lord Christ. 25 But whoever does wrong will receive according to his iniquity; He has no partiality. 3:1–2. Previously, Saint Paul taught that in baptism believers were buried in Christ, and with Him they were resurrected. So, if they have been resurrected with Christ, Who sits at the right hand of God, then their attention should be directed there, to the things above, and they should seek the things above. What does it mean? In another letter (see Rom. 6:4), St. Paul explains that to be resurrected with Christ means to live a new life, as Adam lived before his fall, in living communion with God, and not in self-indulgence and sensuality. Therefore, those who have risen with Christ must strenuously strive to always maintain living communion with God. This is the highest—the most heavenly thing for a Christian. For, entering into communication with the soul, God inhabits it, revives and controls all its movements, and through this returns to it the lost well-being - heavenly bliss, or the Kingdom of God. With the words: “where Christ sits at the right hand of God,” Saint Paul also points out the means to communion with God - this is precisely the observance of the commandments of Christ. He Himself said: “Whoever has My commandments and keeps them, he loves Me; but whoever loves Me will be loved by My Father... and We will come to him and make our abode with him” (John 14:21–23). Thus, what is sought above is not far from us - it is in us (see Luke 17:21), and there we should direct our attention in order to build a dwelling place for God in our hearts. For this purpose, Saint Paul gives the following commandment: think not about earthly things, but about heavenly things, so as not to fall away again from communion with God into self-pleasing, so as not to violate His commandments, so as to continually remain in thought and heart with the Lord. Further, the apostle points out why one should philosophize on heaven, and not on earth. 3:3. Because, he says, you, Christians, should think about heavenly things, and not about earthly things, because when you were baptized, you died for everything earthly and, like the dead, of course, you shouldn’t think about it or be occupied with it; on the other hand, therefore you should not be concerned with earthly things, because “your life is hidden with Christ in God.” In a new, renewed life, you must remain in living communication with God, you are in God, and God is in you. This was the life of the first people before their fall. After sin, people fell away from God, and their life became not in God, but in earthly things. The Lord Jesus Christ again returned the fallen one to his former life, for by faith in Christ he dies to earthly life and puts on the new life in Christ, and Christ is one with God the Father. Thus, believers in Christ are in living communion with Christ (cf. John 14:20), and through Christ with God the Father. But this new life in God with Christ is hidden, invisible not only to others, but sometimes even to the one who abides in it; it matures and is accomplished in the spirit and heart by the mysterious action of the grace of the Holy Spirit (see John 3:8; Rom 8:26). Only she is fully known to God, who knows “His own beings” (2 Tim. 2:19). But now the hidden things will be revealed at the coming of the Lord Christ. 3:4. This, now hidden, life of a true Christian in Christ, in communion with Him and with God the Father, will become obvious and glorious to everyone when the Lord Jesus appears in glory on earth - at His second coming. This is how Christians should live and what to expect! Next the apostle shows how to achieve this. II. Works of life in Christ Jesus (3:5–15) The apostle indicates two works of life in Christ: avoiding evil (3:5-11) and doing good (3:12-13), and the limit of its perfection is in love and peace (3:14-15). A) The Apostle teaches avoidance of evil (3:5–11) 3:5–7. A believer in Christ in baptism dies to sin only in the intention and determination not to sin; in fact, passionate habits remain in his soul, which continue to worry him even after baptism and encourage him to sin. It is these passionate habits that Saint Paul advises to mortify, calling them members; They are so ingrained in us that they seem to form part of our nature. How to kill them? - Hunger, their dissatisfaction. They arise in the soul, deceiving the heart with the sweetness of sin; but if you constantly reject them - stop them, then little by little they will begin to freeze, and then they will freeze completely. The passions deceive a person with earthly things, which is why St. Paul calls them members of the earth. St. Paul here indicates only two types of passions: lustful and wrathful. Carnal lust gives rise to fornication - a criminal relationship with a woman, impurity - the unnatural satisfaction of lust, passion - fornication mania, evil lust - love with jealousy that dries up a person and wishes death to himself and others. Saint Paul classifies covetousness among lustful acts - addiction to property (great or small, all the same), on which all hope is placed instead of God, and therefore calls it idolatry. The fast strictly orders all such passions to be killed by hunger. Why? Because a lustful life brings the wrath of God not so much the present, but the future, which will befall all those who are stubborn, not succumbing to any convictions - “sons of disobedience.” (It is this threat of judgment that one should bring to mind in order to extinguish lustful passion at the time of its occurrence). The Colossians were also infected with such passions when they were pagans. And now, as those called to the bright Kingdom of Christ, we must live lightly and dispassionately. 3:8. Another passion, less strong than lustful (arising from the natural needs of our nature), namely, irritable passion, in which the Colossians lived in paganism, Saint Paul commands them now that they have become Christians and made a promise not to sin, to put off, lay down from their souls, also mortifying it within themselves by abstinence. This passion is revealed in anger, as the beginning of irritation, displeasure, indignation, grief, which then, being unrestrained, turn into rage - a flash of anger in words and deeds that more or less deeply take possession of the soul and are expressed in anger, in vindictiveness and the desire to take revenge on the offender, slander (in Slavic "blasphemy") - in relation to God - blasphemy, and in relation to people - all reproachful speech, abuse, disgrace of someone with a word and foul language - abuse with obscene words. Saint Paul commands us to put all this away from our lips, not to utter it with our lips, which were created for the glorification of God. 3:9–11. Irritable passion also includes lying to one another, or slander (cf. James 4:11). The apostle commands Christians to renounce all this for two reasons. Firstly, because they have put off “the old man with his deeds.” The old man is fallen, self-indulgent, placing his goal in earthly – sensory well-being. Christians in baptism renounce self-indulgence and its passions, as if stripping off, like clothing, the self-indulgent old man and all his deeds. Secondly, because they put on “the new... according to the image of Him who created them.” Having renounced the old, Christians decide to live selflessly for the sole purpose of pleasing God. This determination to live a new life is strengthened by the grace of the Holy Spirit, which makes itself felt tangibly in the Sacraments. And whoever tastes grace at least once will no longer want to taste sinful sweetness. But this is only the beginning of a new life in Christ. From this time on, it will reveal itself more and more fully, until it reaches its prototype, hidden in the Creator. With the growth of this life, the consciousness (knowledge) of a Christian is enriched with spiritual knowledge, revealed to him directly by the Holy Spirit for a new life, in the image of Jesus Christ who recreated us (see Rom. 8:29), Who is the image of the Invisible God. In this kingdom of the new life there should be no discord and no place for irritable passion, because in it there is no difference between Christians either by nationality - Jew and Hellene, or by religiosity - circumcision and uncircumcision, or by education - barbarian and Scythian, or by civil status - slave and free. Whatever one is, he believes, cleaves to the Lord Jesus, and is saved. The grace of God unites everyone and makes up one body out of everyone. And here – “Christ is all and in all.” It is not this or that that is Christ, but everything; and He is not in this or that, but in all. Thus, in baptism we put on Christ, and the features of the image of Christ are then transferred into us to the corresponding parts of our being, and Christ does all this. And if Christ is everything and in everyone, then is it appropriate for us to be irritated with others? B) The Apostle teaches enrichment with good things (3:12–13) Having freed Christians from old clothes, woven from the passions of lust and irritability, Saint Paul clothes them in new ones, already woven from Christian virtues, opposite to the passions. 3:12–13. Paul said earlier that it is disgraceful for him who has put off the old things and put on the new man to indulge in passions. What is proper for him? - Put on every virtue. How can you not try, he says, about this? After all, you are God’s chosen ones, saints, His beloved. There are many people, but out of the many, God chose you, preferring you to others. He sanctified you, forgiving you of your sins and giving you the strength to sin no more, but, on the contrary, to improve in every virtue. Moreover, He loved you as His own children. As your Heavenly Merciful Father, be merciful (Luke 6:36), clothe yourself with mercy - take care of each other, as parents care for their children, in kindness - readiness to show mercy to others at any time, in humility - do not think about your own good and, forgetting yourself, do it to others, in meekness - do not be indignant at anything nasty and do not outrage anyone with anything, so as not to evil multiplied and did not grow, into long-suffering - constant and unchanging patience with troubles, wrongdoings, persecution and even death. This is the outward expression of meekness. How can one become meek and long-suffering when living among people and in constant clashes with them? Saint Paul answers. Treat everyone with love, no matter who he is and no matter how unpleasant he may be. If the grievances of people you dislike concern you personally, then forgive them; the same thing can happen to you, then you too will be forgiven. If this seems difficult to you, then strengthen yourself with the thought that the Lord Jesus Christ has forgiven you your sins. But He is God, and not only forgave you your sins, but also loved you. C) The final limit of moral perfection (3:14–15) This limit is love and peace: after the mortification of lustful passion, through mercy and kindness they achieve love, and after the mortification of irritable passion, through meekness and long-suffering they achieve peace. 3:14. Love is like a uniform Christian garment: one who is dressed in it is undoubtedly a Christian, and one who is not dressed is not a Christian, even if he has mercy, kindness, meekness, and other good qualities; without love they have no Christian value, although they may stem from motives other than love. Love flows from God as His property (see 1 John 4:16) and is bestowed by Him (see 1 John 4:7). Therefore, St. Paul considers love to be higher than everything, for it is “the totality of perfection.” He who has such love already has everything; he has nothing more to look for, for, having love, he has God; it drives all passions out of the heart and, on the contrary, instills with it all the virtues. 3:15. Another property of perfection is “the peace of God.” Just as love is given after the defeat of passions, so is the peace of God, for until passions are expelled from the heart, from where they bring excitement into the soul, do not wait for peace. St. Paul calls this peace God's, as a gift of God, as peace in God, pacifying everything within the heart. May such peace reign in hearts. How? – Saint Chrysostom explains this way. “For example, let someone be unfairly insulted. From this insult two thoughts were born in him, one of which commands to take revenge, and the other to endure the insult, and they fight among themselves. If the peace of God rules in the heart, then it is inclined to the thought of forgiving the offense, convincing that God is peace, that He has reconciled with us and called us to peace with Himself (cf. 2 Cor. 5:20), having made of us, the called ones, one body of which we are members, therefore we should be friendly with each other.” The last words of the verse in Greek and Slavic give the following thought: “and be grateful,” this is the protection of peace. Peace of mind is usually disturbed by various accidents and insults from others. In order not to lose peace of mind, Saint Paul commands to attribute everything to God and to thank Him for everything. This will strengthen peace of mind and protect it from fluctuations. Having depicted the perfection of spiritual life, St. Paul further indicates how to achieve it. III. Means to Prospering in a Perfect Life (3:16–17) By such means, Saint Paul decrees the enrichment of the mind with the knowledge of Divine truths, prayer and doing everything for the glory of God. 3:16–17. The first means for success in Christian life is enriching the mind with knowledge about Christ: let the word about Christ - His life, teaching, deeds, salvation of people, set forth in the New Testament Scriptures, dwell in you richly. It does not fleetingly enter and proceed from consciousness, but lives in you - both in the heart, and in the mind, and in deeds constantly. For this to happen, one must not only listen to the word of God or read it and understand it with the mind, but it is necessary to bring it closer to the heart, so that it thirsts for it, is constantly captivated by it, imbued with it and embodies it in desires, aspirations and deeds. Then all this will bear rich fruit and will be expressed in a constant Christian mood. And in order for the word about Christ to bear such rich fruit, St. Paul also shows how this should be done. “With all wisdom,” he says, “teach and admonish one another.” You must wisely enrich yourself with the word of Christ, wisely teach yourself according to it (understand its truths) and admonish yourself with it (convince your heart, instill it there). The one who diligently reads the word of God, but does not discuss it, does not bring it to the senses and does not put it into practice, does not act wisely; it does not live in it. The one who enriches only the mind with the word of Christ, and does not care about conforming the heart and life with it, does not act wisely; it lies dead in his memory, and does not live. It is not wise for anyone to be rich in the word of Christ, especially if, when discussing its meaning, he believes only in his own mind, and does not trust his considerations to the community of church belief. The second means for success in the Christian life is prayer. St. Paul indicates two types of prayers: verbal prayer - psalms, chants (odes) and spiritual songs, and internal prayer - in the spirit, in the hearts. The first prayer is in other people’s words, psalms, odes, but its character must be spiritual, that is, when the songs poured out from the spirit, at the inspiration of the Holy Spirit. They must be perceived by the same spirit, tuning it to the same feelings under the influence of which they were born in the soul. This is how it was in the Apostolic Church (see Eph.5:19; 1Cor.14:26), and this is how it should be now. The second prayer is one’s own – internal, “singing in grace in your hearts to the Lord.” It is created in the heart by the grace of the Holy Spirit. He who turns to the Lord and is sanctified by the Sacraments immediately evokes in himself a corresponding feeling towards God and sings a song to him. This is how inner, spiritual-heart prayer happens. The third means for improving oneself in the Christian life is to do everything in the name of the Lord. Earthly affairs attract our attention to themselves and distract us from God both in the study of the word of Christ and in prayer. To prevent this from happening, Saint Paul commands us to do earthly deeds for the glory of the Lord. Our earthly affairs are twofold, either in words or in physical deeds. Therefore, Saint Paul commands: “whatever you do in word or deed, do everything in the name of the Lord Jesus Christ, giving thanks to God the Father through Him.” How can you act in your word and speech in the name of the Lord? - Say only what is in accordance with His will, what can serve for His glory - to edify others and benefit them. With such a thought, one should not allow anything empty, bad, thoughtless or frivolous into one’s speech. How to do things in the name of the Lord? - Try to do every task in such a way that it pleases Him, surround every task with prayer to God, begin with prayer, complete it with prayer and finish with prayer, at the beginning asking for blessings, in the continuation seeking help, and at the end offering thanks as to the Finisher of His work in us and through us. Saint Paul here calls the finisher of the work the Lord Jesus Christ, as our Savior, through whom we should give thanks to God and the Father, who sent His Son for our salvation. Section two. The Life of Christians in Their Various Conditions (3:18–4:6) I. Family Life (3:18–4:1) A) Relationship between wife and husband (3:18–19) 3:18–19. A family union is based on the agreement between husband and wife, in which everyone strictly observes the conditions of this union, the wife - obedience to her husband, and the husband - love for his wife. A wife willingly obeys her husband if she sees and knows that he loves her; Likewise, a husband willingly loves his wife if he sees and knows that she obeys him. Without obedience and love, the family union collapses. Therefore, Saint Paul commands the wife to obey her husband, and the husband to love his wife. But he sanctifies the natural submission of wives to their husbands with the spirit of Christianity. Obey, he says, in the Lord, so that by this you do what is pleasing to the Lord, fulfilling His commandment. This will encourage the wife to obey her husband even without the latter's love. He commands husbands to love their wives and not to be harsh towards them, not to show their power and their dominance in such a way that it is bitter and difficult for the wife, but to make their instructions and orders in such a way that they testify to their love. It is not what is ordered that is sometimes bitter for a wife, but the tone in which it is pronounced. Perhaps Saint Paul here had in mind some natural shortcomings in wives, which sometimes irritate husbands and thereby give them a reason to upset their wives. And husbands should be especially lenient towards such shortcomings, as they are not dependent on the will of their wife. B) Relationships between children and parents (3:20–21) 3:20–21. Parents naturally love and care for their children, and children are wholeheartedly devoted to their parents and willingly obey them. Based on these feelings, their mutual relations flow peacefully and are not disturbed as long as these feelings are strong. While children are obedient to their parents in everything, parents are calm about them, but as soon as disobedience begins to appear, parents no longer begin to look at their children lovingly. This will immediately be reflected in the hearts of the children - and discord will arise, especially if the children notice that their parents order or forbid them only in order to show their power over them. As a result, the peaceful, cordial attitude of children towards their parents is upset, and it becomes difficult for children to live under the authority of their parents, they become despondent. The Apostle prevents this by prescribing constant obedience to children, and to parents not to irritate their children. He attaches special motives to each of these commandments. He says to the children: be obedient to your parents in everything, “for this is pleasing to God.” The Apostle writes this to Christian children brought up in the fear of God, for whom, therefore, pleasing the Lord is more valuable than any natural impulses; therefore, based on this feeling, obedience will be unshakable, for it is pleasing to the Lord. Saint Paul does not command parents to love their children, which goes without saying, but he commands them not to irritate their children - both in love and even out of love - to act on children in such a way as not to arouse unpleasant feelings in them and not to lead them to disobedience. He does not advise making allowances for children, but prudent indulgence. In order to incline parents to such a course of action, the apostle sets an incentive for it, which, however, moderates the necessary severity, and does not eliminate it, “so that they do not lose heart” - so that the children do not lose heart, do not walk with their heads hanging, which can greatly influence the parent’s heart and force the parents to delve into the matter and consider their way of acting and then improve it so that the children stop losing heart. C) The relationship between servants and masters (3:22–4:1) 3:22–24. In ancient times, slaves were bought and disposed of like property. Downtrodden, they bore their yoke in silence, not dreaming of a bright future. But Christianity opened their eyes and allowed them not only to know, but also to feel something better. This could make their situation even more intolerable, especially when their masters were pagans. It was natural for them to ask the question: doesn’t Christianity free them from obedience to masters, especially pagans? The Apostle writes to them: no, obey your carnal masters with your body, and not only does it not ease their slavery, but seems to strengthen it: “serve them not only in your eyes... but in the simplicity of your heart,” from the soul, without any guile or cunning, doing the master’s work as your own work, and then it will be easier to fulfill slave duties. But how and how can you force your heart to consider someone else’s business your own? The apostle answers with a feeling of fear of God. Imagine and convince yourself that your slave work is assigned to you by the Lord, then it will seem easy and pleasant to you, because you will work not for people, but for the Lord Himself, in full confidence that for your good work you will receive an undoubted reward from the Lord, because you are working for Him and for Him. As you command, the slaves could tell him, you can serve, but only fair and good masters, but how can you serve evil, unjust masters from the heart? The apostle responds to this: 3:25. If gentlemen, he says, are unfair to you, despite your diligent service to them, do not be embarrassed by this. There is a Judge who will give everyone their due in due time. He has neither partiality nor concessions to the masters, no matter how great and noble they may be here. Next, the apostle turns his exhorting speech to the masters. 1 Masters, show to your slaves what is due and just, knowing that you also have a Master in heaven. 2 Be constant in prayer, watching in it with thanksgiving 113 . 3 Pray also for us, that God will open the door for us to speak, to proclaim the mystery of Christ, for which I am in chains, 4 that I may reveal it as I ought to proclaim it. 5 Treat outsiders wisely, using your time. 6 Let your speech always be with grace, seasoned with salt, so that you may know how to answer everyone. 7 Tychicus, the beloved brother and faithful servant and fellow worker in the Lord, will tell you everything about me, 8 whom I sent to you so that he might know your circumstances and comfort your hearts, 9 with Onesimus, our faithful and beloved brother, who is from you. They will tell you about everything here. 10 Aristarchus, who was imprisoned with me, and Mark, the nephew of Barnabas (about whom you received orders: if he comes to you, receive him), greet you. 11 also Jesus, called Justus, both of the circumcision. They are the only workers for the Kingdom of God who have been my joy. 12 Epaphras, your servant of Jesus Christ, greets you, always striving for you in prayer, so that you may remain perfect and complete in all that pleases God. 13 I testify of him that he has great zeal and care for you and for those in Laodicea and Hierapolis. 14 Luke, the beloved physician, and Demas greet you. 15 Greet the brethren in Laodicea, and Nymphas, and his house church. 16 When this epistle has been read among you, order that it should also be read in the Laodicean church; and the one from Laodicea, read it too. 17 Say to Archippus: See that you fulfill the ministry which you have accepted in the Lord. 18 Greetings with my hand, Paul's. Remember my bonds. Grace be with you all. Amen. 4:1. Saint Paul inspires masters to be fair to their slaves: to give them what they deserve, and not to think that there is no authority over them that would force them to treat their slaves differently. No, says the holy apostle, and over you there is a superior in heaven - the Lord, before whom you will have to answer for your attitude towards slaves. II. Church life of Christians (4:2–4) Regarding church life, Saint Paul speaks only about its most important thing - about church or public prayer, for he already spoke about the private prayer of everyone earlier (Chapter 3, Art. 16). 4:2. In public (as well as in private prayer), St. Paul commands, firstly, constancy (in Slavic “patience”), which means praying a lot and for a long time. For short prayer does not give room for exercise and patience. A long prayer gives rise to fatigue, and with it the desire for either the prayer to end as quickly as possible, or to leave the church ahead of time. The Apostle writes: endure to the end and do not become lazy. When patience weakens, laziness and drowsiness or drowsiness attack, on the one hand, and on the other hand, vigor of spirit weakens, attention is scattered, thoughts wander, then be cheerful - keep both your spirit cheerful and your body awake. Let both spirit and body be in constant tension throughout the prayer; without them, without vigor of spirit and body, there will be no prayer, as a strong and ardent aspiration of the mind and heart towards God. But even with patience and vigilance, prayer may be displeasing to God if dissatisfaction with this work, some grumbling arises in the heart. Saint Paul commands to pray not only with patience and vigilance, but also with thanksgiving, which can be translated - with a feeling of pleasure, in which even prolonged prayer will not cool the ardent striving of the mind and heart for God. The apostle asks the Colossians to pray for him as well. About what? 4:3–4. Saint Paul commands them, as a duty, to pray the prayer of the entire Church for himself, as their spiritual father, and together inspires them that the prayer of the Church has special power with God, as the Lord Himself said (see Matt. 21:22; John 15:7; Mark 11:24; Matt. 18:19-20). What did St. Paul need when asking for the prayers of the Church? The goal is for God to open the door for him to speak - to proclaim the mystery of Christ, to grant him freedom to preach about Christ without hindrance everywhere and open the door to the hearts of people (see 2 Cor. 2:12, cf. Acts 16:14) for the perception of his gospel. What mystery of Christ does the apostle want to spread everywhere? - For which he now bears the bonds - namely, that the time has come for freedom from the by-laws and that, along with the Jews, God is calling the pagans (see Acts 11:17-18; Eph.3:6), in order to proclaim this everywhere with boldness, as he was commanded to do so by Christ who appeared to him. III. Christian Civil Life (4:5–6) Civil life then was pagan. Leaving the church or home, a Christian inevitably entered into relations with infidels, whom the apostle calls external, outside the company of the faithful. How should Christians behave during such meetings with outsiders? 4:5–6. When entering into relations with non-Christians, act prudently, namely, using the time, that is, so that you do not irritate the pagans with anything against Christians - pay them regular duties, give them decent honors (see Rom. 13: 7), and sometimes, at a favorable time, attract them to Christ. May your word to them always be with grace - sincerely, like the word of a friend who sincerely wishes them well. With all this, it should be “seasoned with salt” - not funny and noisy, but reasonable and edifying, containing either an explanation of the truth, or an interpretation of the laws of the highest and most perfect life, if it is desired. These qualities of prudent speech must be applied depending on the person with whom you have to speak - how to answer or talk in general with everyone. 4:7–9. In this letter, as they saw, Saint Paul mentioned himself only as a prisoner, but the Colossians naturally wanted to know much more about the circumstances of his life in prison. Therefore, he writes in his message that he instructs Tychicus and Onesimus, whom he sends to them with their messages, to tell them “about everything here” - about everything that they want to know about him in Rome. He calls both of his ambassadors his faithful, beloved brothers in faith, and Tychicus, in addition, his co-worker in the work of preaching about Christ, and he also gives him the task of personally finding out what state the Colossian Church is in, and to console their hearts if they experience any grief. 4:10–14. There were many of his colleagues near St. Paul. Some of them - Aristarchus and Luke, a doctor, came with him from Caesarea (see Acts 27:2), and Luke, moreover, described this journey as an eyewitness. Aristarchus served Saint Paul in prison, as a prisoner with him. Others arrived later. Thus, Mark, Barnabas’ nephew, probably came with Tychicus to Rome. Somewhere, perhaps in Myra Lycia (see Acts 27:5), Saint Paul saw Mark and recommended either personally or in writing to the Colossians to accept him and listen to his teachings. Mark, of course, was in Colosse, which is why St. Paul sends his greetings to them as an acquaintance. Saint Paul sends his greeting to the Colossians, as if from someone familiar to them, Jesus or Justus, just like Mark, one of the circumcised Jews. These three were a special joy in the bonds of Saint Paul, probably at first. They served both him and the cause of the gospel; they were his only co-workers for the Kingdom of God. Epaphras, the teacher of the Colossians, was also with Saint Paul, who informed him about the state of the Colossian Church and the false teachers. For some reason he remained in Rome, so St. Paul sends his tribute to the Colossians. He, he says, is a faithful servant of Christ, loves you very much - “he has a lot of zeal... for you and those who are in Laodicea and Hierapolis”: he constantly prays for you, so that you stand firmly in the accepted teaching and in the learned rules of life, not succumbing to the suggestions of false teachers, remain perfect in fulfilling all the will of God and fulfilled, fully convinced of its truth, which is always better is fulfilled when the will of God is carried out by deed. With Saint Paul was Demas, also known to the Colossians; Saint Paul sends his tribute from him too. But Saint Paul says nothing about him, like others, probably foreseeing that he would soon leave him, “having loved this present age” (see 2 Tim. 4:10). Having sent greetings from those who were with him, Saint Paul also sends greetings from himself to the Christian brothers of Laodicea and their superior. 4:15. Probably among the Laodiceans there were personal acquaintances of Saint Paul and especially, as they think, their abbot, Nymphas, and his family; That is why Saint Paul sends his greetings to them. Instructions and orders (4:16–17) 4:16. Probably, the needs of both Churches - Colossian and Laodicean - were the same, which is why Saint Paul orders his epistle to be read in Laodicea, and what he wrote from Laodicea to be read in the Colossian Church. They think that the Laodiceans especially sent a letter to St. Paul with Tychicus, depicting the trouble threatening the Churches of Colossus and Laodicea. Saint Paul sends this letter with Tychicus and recommends that it be read in the Colossian Church, perhaps to clarify the content of his message 4:17. Archippus, the son of Philemon, probably served as a priest in Colossae, wanting to make the Colossians more attentive to him. Through them, the Apostle conveyed to him his suggestion: “See that you fulfill your ministry,” that is, look more closely at the Colossians, do not indulge, but what requires discipline and correction, seek and correct, for you are doing God’s work, not your own. You have received service from the Lord, and perform it as before the Lord, directing everything according to His will and for His glory. Final codicil by Paul himself (4:18) 4:18. “Greetings with my hand, Paul’s” is the usual postscript that Saint Paul used to prevent attempts to compose forged messages under his name. He commands the Colossians to remember that he is in prison for the truth of Christ and for them. He sends them grace, with the help of which they could fulfill everything commanded in the message. Amen. Epistle of the Holy Apostle Paul to the Philippians The reason for writing the message, purpose, content, distinctive features of it The Philippian Church, as we already know, was founded by Saint Paul on his second evangelistic journey, that is, among the first of the European Churches, and was devoted with all her soul to her spiritual father. She herself is not particularly rich (see 2 Cor. 8:2), she was ready to give her last for St. Paul, so that he would not lack anything (see 2 Cor. 8: 3-5). And indeed, she sends assistance to Saint Paul twice to Thessaloniki (see Phil. 4:16) and to Corinth (see 2 Cor. 11:9). And now, when Tychicus told them that Saint Paul was in prison in Rome, they, having collected an offering they could, sent him to Rome with their superior Epaphroditus (see Phil. 4:18). It is remarkable that Saint Paul, who was in great need everywhere, since he had nothing of his own, did not take anything from any Church for his food, but by his own labors (making tents) he obtained what he needed, and only took offerings from the Philippians alone. So sincere and sincere were their offerings, testifying to their deep love for him! The envoy of the Philippian Church, Epaphroditus, having arrived in Rome with benefits to St. Paul, became seriously ill here (see Phil. 2:25–27), so that St. Paul temporarily put aside his Epistle to the Philippians until he recovered and took up the work of preaching the Gospel in Rome, partly himself, partly through his colleagues. Therefore, the Gospel of Christ was successfully spread in Rome. And first of all, from the apostle himself, the soldiers guarding him alternately, the praetorians, learned faith in Christ, so that his bonds for Christ, according to him, became known to the entire praetorium. And then most of the brothers in the Lord, encouraged by his bonds, began to preach the word of God with greater boldness and fearlessness. Some of them, however, not sincerely - out of envy of the glory of the apostle, proclaimed Christ, but still the Gospel, to the joy of St. Paul, spread more and more in Rome (cf. Phil. 1:13-18), so that it even reached the palace of Caesar and acquired followers there (see Phil. 4:22). St. Paul's personal affairs were also favorable to him. He was waiting for a quick and undoubted release from his bonds, which he promised to inform the Philippians through Timothy (see Phil. 2:23), and he himself hoped (in the Lord) to soon come to them (Phil. 2:24). When Epaphroditus recovered, he asked Saint Paul to quickly release him to his homeland in Philippi, which the holy Apostle did and sent his Epistle to the Philippians with him. It can be expected that the letter will contain expressions of gratitude to the Philippians as to their accomplices, love as to loving children, and praise as faithful to the faith sincerely and unfeignedly. And indeed, this is essentially the content of the message. But since the apostle wrote it, he could not help but put into it what related to faith and good morals. Thus, here he could have the goal: if not to teach something new, then to confirm what they had already been set; if you do not drive out the creeping delusion, then prevent its possibility; if not to correct any shortcomings in their moral life, then to draw its most perfect image, a kind of ideal for arousing jealousy and indicating a goal that can always keep their strength in unremitting tension. The apostle put everything like this into the epistle, but not in such a way that everything written could be given, as we are accustomed to, some kind of invented and deliberate plan. Saint Paul wrote as his heart inspired, having in mind, on the one hand, to testify to the Philippians his gratitude and love, on the other, not to deprive them of his apostolic edification in faith and life according to faith. Perhaps some of St. Paul's reminders had to do with the current circumstances in which the Philippians found themselves, as he could learn from Epaphroditus, others - with the weaker sides of their character. For example, the encouragement not to be afraid of those who resisted was offered, it is true, because they really existed and caused trouble (see Phil. 1:28); Equally, conviction for unanimity and humility was also attached, it is true, because among them there were reasons to remind about this (see Phil. 2: 1-5). But both are spoken about as if in passing. The fact that the apostle warns them against the Judaizers does not mean that they were among them, but that they could get to them. That’s why he only says: “Beware,” and instead of all the arguments against them, he puts forward only his own example, as if saying: look at me like that. It comes, however, to the idea that the Judaizers either approached or were with them, and that Euodia and Syntyche, who were especially encouraged by others to be of the same mind (see Phil. 4:2), if they were not inclined to this way of thinking, were somehow in touch with it. If we look at the external form of this letter, then no letter of St. Paul is so close to the form of an ordinary letter as this one. If we take into account his tone and spirit, then in no other epistle did Saint Paul express so much warmth and intimacy as in this one. If we dwell on the content, then in all its simplicity it is Divine, sublime and comprehensive. The message, as already said, was written not according to a predetermined plan, but as the heart inspired. Saint Paul only intended to say everything that he considered necessary under the circumstances of that time, without worrying about a clear order in the presentation. The apostle sends Epaphroditus, the envoy of the Philippians - since this was the main reason for writing the letter, it was impossible not to mention this in it. And it is mentioned at the end of the second chapter, and the receipt of the message from the Philippians - at the end of the fourth. But the apostle needed to say something comforting to his beloved Philippians about himself and the success of his preaching - and so he says. It was considered necessary to give them a warning about the danger from the Judaizers - and it was given. It is necessary to make the proper indoctrination to some people - and this is done. After each of these subjects the apostle gives moral lessons. Thus, the division of the message is not difficult to imagine; it is not divided into large parts, but into sequentially presented sections. After the usual preface (1:1-11) follow: The first section (1:12–2:18), in which the apostle announces the success of the gospel and exhorts to live and improve in brotherly love. Second section (2:19-30), which deals with the supposed sending of St. Timothy and the sending back of Epaphroditus. Third section (3:1–4:1), in which the apostle warns against temptation from the Judaizers. The fourth section (4:2-9), in it, instruction is given to certain persons with application to all. Fifth section (4:10–20), finally, the apostle gratefully remembers the help sent. The message ends with the traditional conclusion (4:21–23). From what has been said about the reason for which the epistle was written, it is clear that it was written from Rome. There are direct indications of this in the message itself. The apostle says that his bonds became known to the whole praetorium, and also writes greetings on behalf of the house of Caesar. And we are talking specifically about the first bonds in Rome, for the letter indicates that with the apostle there was Saint Timothy (see Phil. 1:1, 2:19), who was not in Rome during the second bonds of the apostle. From the fact that Saint Paul promises the Philippians that he will send Timothy to them as soon as he finds out what will happen to him, and then hopes to come to them soon (see Phil. 2:23-24), one cannot help but conclude that the first two-year bond of the apostle in Rome was coming to an end. Based on this, the time of writing the message should be attributed to the year 63 or 64. 1 Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: 3 I thank my God whenever I remember you, 4 Always offering my prayer with joy in all my prayers for you all, 5 for your share in the gospel from the first day even until now, 6 being confident of this, that he who began a good work in you will carry it on until the day of Jesus Christ, 7 Just as I ought to think about you all, because I have you in my heart in my bonds, in the defense and establishment of the gospel, all of you as my partakers in grace. 8 God is witness that I love you all with the love of Jesus Christ; 9 And I pray that your love may increase more and more in knowledge and in every feeling, 10 so that, knowing what is best, you may be pure and without stumbling in the day of Christ, 11 filled with the fruits of righteousness through Jesus Christ, to the glory and praise of God. 12 I desire, brethren, that you know that my circumstances have contributed to the greater success of the gospel, 13 so that my bonds in Christ became known to the whole praetorium and to everyone else, 14 And most of the brothers in the Lord, encouraged by my bonds, began to preach the word of God with greater boldness and without fear. 15 Some, it is true, out of envy and strife, while others preach Christ with good will. 16 Some, out of selfish strife, do not preach Christ purely, thinking to increase the burden of my bonds; 17 But others out of love, knowing that I am appointed to defend the gospel. 18 But what about that? No matter how they preach Christ, feignedly or sincerely, I rejoice and will rejoice, 19 for I know that this will work for my salvation through your prayer and the help of the Spirit of Jesus Christ, 20 With my confidence and hope that I will in no way be put to shame, but with all boldness, now as always, Christ will be magnified in my body, whether by life or death. 21 For to me to live is Christ, and to die is gain. 22 But if life in the flesh brings fruit to my work, I do not know what to choose. 23 I am attracted by both: I have a desire to be resolved and to be with Christ, because this is incomparably better; 24 But it is more necessary for you to remain in the flesh. 25 And I know for sure that I will remain and be with you all for your success and joy in faith, 26 so that your praise in Christ Jesus may abound through me when I come again to you. 27 Only live 114 worthy of the gospel of Christ, so that whether I come and see you or do not come, I may hear about you that you stand in one spirit, striving with one accord for the faith of the gospel, 28 And do not be afraid of your opponents in any way: this is a sign of destruction for them, but for you of salvation. And this is from God, 29 because it has been given to you for Christ’s sake not only to believe in Him, but also to suffer for Him 30 by the same feat that you saw in me and now hear about me. 1:1–2. Saint Paul does not call himself here an apostle, as in other epistles, but the common name of all Christians - “the servant of Christ,” and puts himself along with Timothy, with whom he preached the Gospel of Christ to the Philippians in order to express his respect for them (Chrysostom), and shows himself an example of humility for their edification. He sends his greeting “to all the saints in Christ Jesus” - not only by virtue, but most importantly - by sanctification by the grace of the Holy Spirit, by faith in Christ Jesus. Those who did not believe in Christ, not only Jews, but also pagans, could be virtuous, but holiness belongs only to Christians from the grace of the Holy Spirit. Sends greetings to the bishops and deacons of the Church. In the Apostolic Church there were bishops, presbyters and deacons, but the former often did not differ in name from presbyters; they were called either bishops or presbyters. And here Saint Paul probably means not only bishops, but also presbyters. Deacons were assistants to the elders. Why does St. Paul here single out the clergy from the ordinary saints of the Church? Because the apostle did this, the clergy wrote, did charity, and sent Epaphroditus (Chrysostom) to him. But was there not a basis in the relations of the believers to the clergy in Philippi for elevating their authority with special apostolic attention and inducing them to greater respect and obedience than what was in fact? The apostle's suggestions in the letter about unanimity, humility and peace make this assumption probable. What does St. Paul wish for all of them? Grace and peace are the same as all the good things from the Lord, grace is the power from above for enlightening the mind, for guidance and strengthening in a godly life, for communication with God, peace in the conscience with God, pacification of the heart from passions and attacks of temptation. He who has all this has everything that one who thirsts for salvation could wish for. The source of these benefits is God the Father through Jesus Christ. 1:3–6. Beginning his epistle, Saint Paul pays due respect to the kindness that the Philippians showed him. But this does not directly refer to them, but to God - the source of all good, teaching them not to attribute their good to themselves, but to God, without Whom nothing truly good can be achieved. He thanks God that the Philippians remember him, and for this he always, as he prays to God, thanks Him, and prays for them with joy. Prayer for them provides him with joy and consolation. How did the Philippians express their memory of him to St. Paul? “For your,” he says, “participation in the gospel, from the first day even until now.” The participation of the Philippians in the gospel of the apostle consisted in the fact that, by sending him their allowance, they facilitated his apostolic work, and this was from the very first days of their conversion to Christ; and until now they have sent him assistance to Thessaloniki, and to Corinth, and now to Rome. Through this they became, as it were, participants in his apostolic labors and, therefore, participants and in the reward for them. On this occasion, Saint Chrysostom says: “You cannot fast, live in solitude, sleep on the ground, spend whole nights in vigil? Can you receive a reward in another way if you are diligent in this, if you give him rest and make his work easier, then we will be participants in their rewards, according to the word of Christ: “Make for yourselves friends of unrighteousness from mammon, that... you may be received into eternal shelters” (Luke 16:9). In the participation of the Philippians by their assistance in his gospel, Saint Paul sees a special indication from God that in this very way they will achieve their salvation and bliss, therefore he is confident that God, having inspired them to this good deed, will inspire them to this until the day of the coming of the Lord Jesus Christ to judgment, where they will receive a reward for this. 1:7–8. As the Philippians remember St. Paul, so he remembers them fondly. It is fair, he says, for me to think of you this way, that God, who began a good work in you, will complete it, because I have you in my heart as participants in my grace - everything that God determined to give me for my evangelical labors in prison here in Rome, both in defending the Gospel before the unbelievers and the pagans who disputed it, and in establishing the gospel - in spreading and establishing faith in Christ. In all these labors you were my companions in grace, therefore, you will receive a reward with me from Christ. So that the Philippians do not think that St. Paul loves them for alms, he says: I love you greatly with the love of Jesus Christ, with the heart of Christ, according to the kinship in Christ, which gives a warm and fiery heart. With such a heart I love you, and how much I love you cannot be expressed in words. Therefore, I leave my love for you to be seen by God, who penetrates our hearts; "God is a Witness". 1:9–11. Now Saint Paul proves his same love for the Philippians by his prayerful goodwill for their success in Christian perfection, defining it both in its component parts, and in its manifestation in active life, and in its completion and crown. In verse 9, Christian perfection is depicted in this way: St. Paul prays to God that love, the active force of Christian life, received by the Philippians from the Holy Spirit, would grow even more in the doing of good deeds and together grow in the knowledge of the whole matter of salvation in Christianity, so that they would unmistakably and faithfully complete their path in life under the guidance of luminous reason; further, so that love grows in every feeling - in spiritual experience acquired from the exercise of feelings in spiritual life. With the help of these perfections, a Christian can always correctly determine the best, fulfill it in the best possible way and experience its result - know the best. Living according to this standard, Christians will be pure in life - sincere, doing everything according to a clear conscience, as in the face of God, without stumbling - without temptation, that is, they themselves will not be tempted by anything, and they will not lead others into temptation, since they are guided by both luminous reason and their spiritual experience. This is how they will appear at the Judgment of Christ. Conducting their lives this way, they, of course, will bear abundant fruits of righteousness not in their own strength, but through Jesus Christ, without whose help no one can do anything good (see John 15:4–5); everything good is accomplished by the grace of God. The thought of this penetrates so deeply into the consciousness of Christians who live in the manner just described that they do everything good in their lives for the glory and praise of God. This is arranged by the grace of God, living and acting in them. She often puts them in such a state that they feel full of everything bad, in order to prevent them from recognizing something good and valuable in themselves in the eyes of God, so that they do not become proud of it. Saint Paul focuses their thoughts on the Judgment of Christ, where everyone will receive according to their deeds. First department. The Apostle makes himself known (1:12–2:18) Firstly, Saint Paul writes about the successes of the gospel and his dispositions and hopes regarding this (1:12-26); and, secondly, the apostle instructs the Philippians in living a life worthy of the gospel (1:27–2:18). Section one. Notice of the successes of the gospel and the circumstances of the life of the apostle in Rome (1:12–26) 1:12–13. Probably, the apostle assumed the grief of the Philippians, who, having heard that the apostle was in bonds, thought that his preaching had stopped. What is he doing? Immediately destroys this assumption (Chrysostom). No, he says, the preaching did not stop, but intensified even more. My situation as a prisoner served “to increase the success of the gospel.” It was his teaching about Christ, through the guard assigned to him, a prisoner, that spread throughout the praetorium of the Emperor’s Life Guards, and not only there, but throughout Rome they began to talk about him as an extraordinary prisoner who was imprisoned not for any crimes, but because he preaches to everyone the God-established path of salvation. And following his example, other Christians began to preach the Gospel of Christ more boldly. 1:14. My bonds, he says, not only did not stop the lips of others and did not make them fearful, on the contrary, they made them even more courageous. And before they acted boldly and spoke with boldness, but now much more (Chrysostom). Many such preachers appeared. Who are they? - From the Christian brothers, inspired by the feat (bonds) of the apostle towards Christian hope in the Lord, that is, when they saw that the bonds of St. Paul took such a favorable turn for preaching about Christ. In general, the sermon was not human; the teaching was not spread by Paul, but through Paul, from God Himself, the surest path of salvation was announced to everyone. It was the word of God preached through human lips. 1:15–17. St. Paul says that not all preachers of the Gospel of Christ had the same motives. There were those who, out of envy of the glory of the apostle and out of a desire to be honored themselves, did not preach the word of God purely, although it was true in content, but not purely in motive; There were also those who preached “with a good disposition,” without hypocrisy, with all zeal according to good will (Chrysostom). Out of envy, those who did not purely preach Christ thought to increase the severity of Saint Paul’s bonds - by acting against his will, not according to his instructions, and even in defiance of him, and thereby increasing his sorrow of captivity. Others preached out of love for Saint Paul, at his direction, with wise prudence, knowing that he would be responsible both before God and before Caesar for the gospel of the Gospel in Rome. But both preachers delight the apostle by spreading faith in Christ. 1:18. Some preach with unclean motives, well, he says, let them preach, and although their intentions and motives cannot be approved, but, looking at the very act of preaching the Gospel, abstracted from the motives and dispositions with which it is done, one cannot help but rejoice at it. No matter how, no matter with what heart Christ is preached - whether hypocritically, under the guise of love for Him, or sincerely - with the disposition of spirit with which this holy work should be done, I rejoice in this, and not only do I rejoice now, but I will always rejoice afterwards and with even greater joy than now (Chrysostom). For those who preach uncleanly only ruin their good deeds and this should be regretted, but those who listen to them and believe in the Lord through them receive salvation and glorify the Lord. How can one not be happy about this? No one would think that St. Paul approves of evil motives and means, as long as the deed is good in its consequences. “We must take into account that St. Paul expresses this not in the form of a command, but narratively. He did not say: let it be preached, but we preach it is” (Theodoret). Next, St. Paul indicates the reason why he says that he will always rejoice. 1:19–20. For undoubtedly, he says, I know that this unclean way of preaching will serve me for salvation - for good. What is his confidence based on? – On faith in the power of the prayers of the saints and that they are guided by God Himself. According to your prayer, he says, offered for me to the Lord and accepted by Him, and with the assistance of the Spirit of Jesus Christ - the Holy Spirit sent down to the apostles by Jesus Christ and abiding and guiding them, everything will serve for my good. But the prayers of the saints, and the Spirit of Jesus Christ, will accomplish my work for good, not by themselves, but with my confidence and hope - with my firm, unshakable and immutable hope that I will not be put to shame in anything, that in every bold preaching of the Gospel, with impure or pure motives, Christ will be magnified, the greatness of His power will become apparent (Theodoret), Who dwells in me. If I live, the Lord will be magnified by life; if I die, he will be magnified by death. He has already irrevocably given my life into the hands of the Lord. “It is no longer I who live, but Christ who lives in me” (Gal. 2:20). Therefore, whatever He pleases, He will arrange. But whatever He deigns to do, His name will be magnified by it all. The last words served as a transition for the apostle to reveal to the Philippians how he looked at his life and what his final goal in it was. 1:21. I hope, he says, that through your prayers and according to the will of God everything will be for my good - whether I live or whether I am killed. “For to me life is Christ.” He is the Source and Giver of my spiritual life; I dedicate everything to him, and this is the greatest benefit for me. “And death is gain,” not some kind of deprivation, but also a good thing, because to die a martyr’s death for Christ (which is what the apostle means here) is in itself glorious, because after death I will immediately see Christ the Lord face to face, which is all our blessedness. Both are good. What to choose, what to wish for him? 1:22–24. It would be better, he says, for me to die - both at the price of martyrdom, and because of what will follow it. But in thought there appears another, opposite benefit - the fruit of my apostolic work, if I remain alive, namely: the spread of the light of the Gospel and the salvation of many souls. When, he says, I put these two benefits one against the other, “I don’t know what to choose” in my heart, what to want more, what to pray to the Lord for, what to ask of Him. I am attracted to both, “I have a desire to be released” from the body, through death, whatever God pleases to send me. And this would be much better, because through this I would immediately begin to be with Christ and be blissful in Him, but another desire attracts me to remain in the flesh for your needs. This desire is to fulfill the apostolic duty, to strengthen those who have believed in the faith, to convert those who have not believed, and to lead everyone to Christ. In the first case, he himself would personally be blissful, in the second, he would lead others to bliss. And Saint Paul considers this latter more necessary for himself and prefers it to the first; he wishes to remain in the flesh in order to fulfill his apostolic duty. 1:25–26. The Spirit of God, dwelling in the spirit of the apostle, inspired him with confidence that this time his life was out of danger for the fulfillment of his apostolic duty, which he informed the Philippians about. I know, he says, that I will avoid the upcoming danger in order to again bring you abundant benefit and joy (Theodoret). What benefit and joy does St. Paul promise them? – The success of faith and the joy of faith. The success of faith is a greater and greater understanding of the dogmas of faith, and a greater and greater improvement of life in the spirit of faith. And the joy of faith is the joy that this success of faith will give them. Both will bring them a meeting with Saint Paul, who will enrich them with the knowledge of faith, and set them up for a most perfect life, and will delight them with his presence with them. The consequence of the increase in knowledge in faith and improvement in life according to faith will be that the praise of the Philippians will increase even more in Christ Jesus - or from Christ Jesus through the labors of St. Paul, at his second coming to them. Section two. Instructions for Living a Life Worthy of the Gospel (1:27–2:18) First, St. Paul points out together three points that he intends to touch on: living according to the Gospel, unanimity and fighting opponents (1:27); then he reveals these points in more detail in their reverse order: first he inspires to fight against opponents (1:28–30), then he teaches how to maintain mutual unanimity (2:1–11), and finally indicates how to live according to the Gospel worthy of a Christian (2:12–18). I. A general indication of those aspects of Christian life which the apostle intends to touch upon (1:27) 1:27. The Philippians will receive everything that St. Paul promised earlier, but only if they fulfill the conditions he proposed. Which? “First, live,” he says, as citizens of the Kingdom of Christ should live, as the Gospel of Christ demands: “Whoever wants to come after Me, let him deny himself, and take up his cross, and come after Me” (Mark 8:34). This is the gospel life. And as if to arouse in them the desire for such a life, he adds: look, do not become a cause of grief for me. When I come and see you, or have not yet arrived, but will be getting ready or on the road, I will hear about you, so that I can both see and hear good things about you. Namely, “that you stand in one spirit” - you all equally believe in the Lord Jesus and are in mutual love, which creates a powerful rebuff in unanimity to opponents in the gospel faith. II. Longer explanation of the items shown (1:28–2:18) A) Inspiration to fight opponents (1:28–30) The apostle inspires them to this by the salvific nature of suffering (2:28), the superiority of faith with suffering over simple faith (2:29) and his own example (2:30). 1:28. Apparently, Epaphroditus informed St. Paul that the Philippian Christians were being offended by unbelieving enemies from the pagans and Jews in various ways, even threatening them with death. St. Paul, to console them, says: “Do not be afraid of your opponents in anything,” no matter what they do, no matter what they plot against you, do not be afraid of anything; they will not harm you; on the contrary, by acting this way, they are preparing destruction for themselves, and they are preparing a path of salvation for you, like martyrs. This is how God determined that truth and goodness should endure oppression in the world (see John 16:33). Next, Saint Paul encourages the Philippians to stand courageously against their enemies by the fact that martyrdom for the faith is the highest simple gift of God from faith. 1:29. Our salvation was accomplished by the death on the cross of the Lord Jesus Christ. Therefore, it is learned by everyone, in particular, through their participation in the suffering of Christ, which is done by true Christians voluntarily, through the mortification of their flesh with passions and lusts. But the Lord calls some chosen Christians to involuntary suffering, which requires great patience and courage, and therefore is valued higher in the eyes of God. Such are deprivation of property, exile, torment. The holy martyrs considered their calling to the crown of martyrdom to be a special gift from God. Without instructions from above, they did not dare to undertake it, but, having received the instruction, they joyfully embarked on this feat. In this sense, the apostle tells the Philippians that God has granted them not only to believe in the Lord, but also to suffer for their faith. “So, do not be ashamed of this gift, it is much more wonderful than the gift of raising the dead and performing miracles” (Chrysostom). Finally, Saint Paul inspires the Philippians to courage by his example. 1:30. The best incentive for students to do good is the example of their teacher, to which the apostle now turns. They saw the feat of Saint Paul in Philippi, where he suffered beatings and imprisonment for preaching the gospel, and they heard that he was in prison in Rome for the same thing. “Remembering this, he says to them, as it were: our path is true, you follow in my footsteps and strive in the same feat as I do, for which he seems to praise them” (Chrysostom). B) Guidelines for Maintaining Mutual Accord (2:1–11) In this manual, St. Paul first inclines and attracts the Philippians to unanimity (2:1-2), then removes obstacles to mutual love and fellowship (2:3-4), and finally presents an example of all the virtues conducive to this in Christ the Savior, who humbled Himself for us (2:5-11). a) In the name of his and their love, calls them to unanimity (2:1-2) 1 Therefore, if there is any consolation in Christ, if there is any joy of love, if there is any fellowship of the Spirit, if there is any mercy and compassion, 2 Then complete my joy: have the same thoughts, have the same love, be of one mind and of the same mind; 3 Do nothing out of selfish ambition or conceit, but in humility of mind consider each other better than yourselves. 4 Let each one not only take care of himself, but each one also of others. 5 For let this mind be in you, which was also in Christ Jesus: 6 He, being in the image of God, did not consider it robbery to be equal with God; 7 But he made himself of no reputation, taking the form of a servant, and becoming in the likeness of men, and becoming in appearance like a man; 8 He humbled himself, becoming obedient even to the point of death, even death on the cross. 9 Therefore God has highly exalted Him and given Him the name that is above every name, 10 So that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 And every tongue confessed that Jesus Christ is Lord, to the glory of God the Father. 12 Therefore, my beloved, as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling, 13 For it is God who works in you both to will and to do for his good pleasure. 14 Do everything without complaining or doubting, 15 so that you may be blameless and pure, children of God without blame in the midst of a crooked and perverse generation, in which you shine as lights in the world, 16 containing the word of life, to my praise in the day of Christ, that I have not run in vain and have not labored in vain. 17 But if I become a sacrifice for the sacrifice and service of your faith, then I rejoice and rejoice with you all. 18 In this very thing you also rejoice and rejoice with me. 19 I hope in the Lord Jesus to send Timothy to you soon, so that I too, having learned about your circumstances, may be comforted in spirit. 20 For I have no one equally diligent who cares for you so sincerely, 21 For everyone seeks their own things, and not the things that please Jesus Christ. 22 And you know his faithfulness, because like a son to his father he served me in the gospel. 23 So I hope to send him immediately, as soon as I know what will happen to me. 24 I am confident in the Lord that I myself will soon come to you. 25 However, I thought it necessary to send to you Epaphroditus, my brother and fellow worker and companion, and your messenger and minister in my need, 26 For he greatly desired to see you all, and was deeply grieved because news of his illness had reached you. 27 For he was sick at the point of death; but God had mercy on him, and not only on him, but also on me, so that sorrow would not be added to my sorrow. 28 Therefore I sent him quickly, so that when you see him again you will rejoice and I will be less sad. 29 Receive him in the Lord with all joy, and have such in esteem, 30 For for the cause of Christ he was close to death, endangering his life, in order to make up for the lack of your services to me. 2:1–2. It is true that in some respects differences of opinion crept among the Philippians and there were persons who violated the law of peace and love (Theodoret). What exactly this and that consisted of, Saint Paul does not explain, but he eliminates the reasons that usually produce disunity among people, and eliminates it by appealing to their hearts: if you love me, do what I ask of you. So he says to them: I need consolation. If you, as Christians, are aware of the obligation to comfort a Christian who has a need, then I ask you for the sake of our Lord, comfort me. If you have experienced the sweetness of active Christian love and know how much bliss it brings to both parties, then I beg you with this joy, bring it to me. You know the spiritual fellowship between evangelists of the Gospel and believers. You know how closely it binds those who enter into it. So, I ask you to please me with this communication, your generosity towards me, your willingness to do everything for me, I ask you to please me. What does he implore all those mentioned, dear to the Philippians, to do for him? To complement his joy from them (in glory, “fulfill”): “have the same thoughts,” be of the same mind in the dogmas of faith, “have the same love, be of one mind,” love each other to the extent of your mutual love, treat each other as if you had one soul. b) The apostle removes obstacles to humble mutual love and fellowship (2:3–4) 2:3–4. The discord of unanimity and unanimity mostly comes from vanity, from the desire to earn praise from people. This is the cause of all evil (Chrysostom). From him there are fights and quarrels, from him slander and disputes, from him the cooling of love, when we love human glory, when we are slaves of the honor bestowed by the crowd, for a slave of glory cannot be a servant of God. How can you avoid vanity? “With humility of mind,” says Saint Paul, “consider each other better than yourselves.” If you imagine that another is better and higher than you, and you convince yourself of this and give him honor, then you will not feel displeasure when you see that the other honors him. Even if he offends you or does some harm to you, you will endure everything from him generously, because you consider him better and higher than yourself. And if others are similarly disposed towards you, then nothing unpleasant will ever happen between you, and the devil himself will not be able to separate you, destroy your unanimity. As in thoughts, so it should be in reality - in life. In life, what separates people is selfishness - self-indulgence, and everyone cares only about himself, sets himself alone as his goal, and considers everyone else a means, and treats them that way. Christian love, born from self-sacrifice, sets others as the goal and considers itself to be the means. This is what Saint Paul commands here, saying: “Let each one not only take care of himself, but each one also of others.” When this happens somewhere, then there is no longer any place for vanity, or fervent zeal, or any evil at all; Divine, angelic life resides there (Theodoret). c) As an example of humility, St. Paul presents our Lord Jesus Christ (2:5–11) 2:5. The goal of a Christian is the good of his neighbor. Whatever sacrifices it requires of him, he must fulfill, following the example of our Lord Jesus Christ, must be guided by His feelings, His disposition. 2:6. Our Lord Jesus Christ by His nature is God - the image of God, not in the sense that man has the image of God - features of similarity to God, but in the fact that His very nature, His nature, is Divine. Every kind of creature has its own norm of existence. Everyone knows the norm of a person, the norm of an animal, the norm of a tree, so that, just by looking, we immediately say that this is a person, this is a tree, this is an animal. In relation to this, speaking humanly, God has its own norm of existence. Whoever has this norm of Divine existence is God; how and who has the norm of human existence is a person. About the Lord Savior the apostle says here that He is in the norm of being - God, His Being, being and nature are Divine, His dignity - to be equal to God - is not stolen from Him, but natural. Why did the apostle not say that he did not take it away, but “he did not consider it robbery,” that is, he had power that was not stolen, but natural, not given, but constantly and inalienably belonging to Him (Chrysostom). But despite this, He voluntarily humbled himself to the last degree for the good of mankind. 2:7–8. But, being by His nature equal to God, the Lord Jesus Christ voluntarily belittled Himself - defrauded, devastated; He laid aside his own, stripping himself of the visible glory and greatness inherent in the Divinity and belonging to Him as God. How did He humble Himself? - “Having taken the form of a slave,” he took on the nature of the creature. Which one? - Man, “having become like a man.” But did not human nature receive any difference in Him? - No, like all people, He was like that. Becoming in appearance like a man, He not only accepted human nature, but also submitted to all the conditions of human life, so that in this appearance He was in everything like a man. But, having taken upon Himself the created norm, did He not cease to be God? - No. He accepted it, being the image of God - man became the nature of God and man, therefore, he united in himself both the Divine and human nature, not merged and inseparable; and the Beginningless One - begins, the Omnipresent One - is determined by place, the Eternal One - lives through days, months, years, the All-Perfect One - grows in age and intelligence, the All-Containing and All-Revitalizing One - feeds and is supported by others, the Omniscient One - does not know, the Almighty One - is bound, the One Exuding Life - dies. He could, as God, by accepting human nature, make it glorious, but He voluntarily “humbled Himself.” He chose the most invisible kind of life - he was born in a manger, grew up in poverty and labor, lived among hardships, not having anywhere to lay his head. And during His life He did not show Himself to be God, but, “being obedient,” He did not contradict anything that was happening, but obeyed everything as it flowed. As God, He renounced His power and humbly accepted everything that happened and submitted to it, and did not resist when death approached. He, as God, knew the evil intentions of His enemies and could have destroyed them, but He was completely obedient to the determination of God, worshiped in the Trinity, so that He would not suffer the usual death to save people, but the most shameful death on the cross (see Deut. 21:22–23). By such His obedience He showed what a true man should be in relation to God, namely: to do not his own will in everything, but the will of God - to be obedient to Him in everything. For this obedience God magnified Him. 2:9–11. Because He humbled Himself in this way even to the point of death on the cross, and God, who is worshiped in the Trinity as Divinity, so “exalted Him” that it is impossible to exalt Him higher than that, He is God incarnate, not as God, but as man, so that His humanity is introduced into the glory and power of His Divinity. “Having humbled Himself, He not only did not lose what He had as God, but He also accepted it as a man” (Theodoret). He had a name that did not leave Him through the incarnation, but now it is given to Him as a man. It is bestowed, because humanity, even if perceived by the Divine, cannot deserve such a name according to the law of truth alone. “The name is above every name.” What is this “name that is above every name?” – God the Son or Son of God. This is what He was called before, the world did not exist. Now the same name is transferred to his humanity. The Holy Apostle in the Epistle to the Hebrews explains what this name is: “to which of the angels did God say: You are My Son, today have I begotten You? And again: I will be His Father, and He will be My Son?” (Hebrews 1:5). This name is the unification of humanity in the person of our Lord Jesus Christ - our Redeemer and Savior. The consequence of such exaltation and giving Him such a name should have been the Divine worship of Him by all creatures - heavenly, earthly and underworld. The whole world, and Angels (see Heb. 1:6), and people, and demons, and the righteous, and sinners and all rational creation, confess that Jesus Christ is Lord and God, and in this is the glory of God the Father (Chrysostom), the glory of the Son is the glory of the Father. C) Instructions on how to live as a Christian (2:12–18) 2:12. Saint Paul convinces the Philippians, in the name of his love for them and for the sake of their obedience to him, not only during his presence, but, what is much higher and more valuable, during his absence, to carry out their salvation, their Christian life according to the commandments of the Lord Jesus Christ, “with fear and trembling” - not only to be afraid, but also to tremble, so as not to violate the will of God in any way and not to offend Him. What kind of fear is this and how can it be born in us? – This fear is the fear of God; and how he can be born in us, St. Chrysostom explains this way: “If we think that God is present everywhere, hears everything, sees everything, not only words and deeds, but also everything that happens in the heart (cf. Heb. 4:12), if we set ourselves up this way, then we will not do, nor say, nor think anything bad. So, whether you are eating, getting ready to sleep, or whatever you are doing, think about the presence of God, and you will never indulge in laughter, you will never be inflamed with anger. If you constantly have such a thought, then you will constantly be in fear and trembling, as if standing close to the King Himself.” Further, Saint Paul indicates the motivation for such a life. 2:13. To accomplish our salvation with fear and trembling is not a particularly difficult matter, for in this case we have God Himself helping us. So, when we want to do something good, He will further strengthen our desire, elevate it to determination, and when we decide to do something good, He will do it, giving us grace-filled strength for this (Chrysostom). God works in us this way because His whole plan for us tends towards the idea that we should live and act according to His will; and since we ourselves are powerless to do this, He comes to us with His help and gives it to us when, how and to what extent He pleases. Next, the apostle indicates how salvation should be accomplished. 2:14–16. Judging from a human perspective, you can work out your salvation, keep the commandments of the Lord, but not to please God, with murmuring and grumbling about the difficulty of this matter. For example, how much murmuring and grumbling happens among us during Lent or in church because of the difficulty of standing! Or another gives alms, but grumbles within himself: they are wandering around here, there is no peace, lazy people, drunkards, and the like. The Apostle, with this in mind, teaches: “do everything,” embracing with these words the whole range of deeds and dispositions obligatory for a Christian, “without grumbling” and grumbling, hiding dissatisfaction and unpleasantness, but with willingness, with pleasure, joyfully, lively and without a doubt, thinking about how to do this or that, and maybe you don’t even need to do it at all, for this exposes the instability of the will’s determination to do what pleases God. every conscious good. Whoever has this determination is firm, he eagerly takes on every good deed as soon as he realizes - he judges, he thinks that it is good and he should do it. St. Paul, in forbidding meditation, implies this ardor for good. If, he says, you do as I teach you, then you will be “blameless and pure, undefiled children of God,” that is, without any admixture in deeds, thoughts, feelings of anything alien to Christianity, and, above all, you will be “immaculate children of God,” untainted by anything “among an obstinate and depraved generation”; among them you will be a completely different kind - just as the lights in the world disperse the darkness of the night and reveal the glory of God, so you, among those walking in sinful darkness, show the glory of God with your good deeds (see Matt. 5:16). And you will, indeed, be luminaries; you yourself will realize the gospel word of life in yourself if you live worthy of the gospel; then my efforts to appeal to you to support you in the faith will not be in vain. On the day of Christ (at the Judgment of Christ) I can point to you in praise of myself that it was not in vain that I worked on you, that it was not in vain that I bore the apostolic title. This confidence that he did not labor in vain with his apostolic work pleases him. 2:17–18. Having such confidence, nourishing such undoubted hopes, I, says the apostle, although I have to endure “for the sacrifice and service of your faith” - for the fact that through faith I make a sacrifice to God, perform service for God and even undergo death, I am glad about this, I joyfully endure and will endure, and I also rejoice that I put you on the right path to bliss. And you, like me, rejoice that you are following the right path to eternal bliss, and rejoice with me that for your sake my praise increases in the Kingdom of Christ. Second department. The Apostle informs the Philippians of his intentions (2:19–30) To support the Philippians in their difficult internal struggle with evil and to learn more about their condition, St. Paul promises to send to them his beloved disciple and co-worker in the gospel, Timothy (2:19-24), and now sends Epaphroditus (2:25-30). Section one. About the intention to send St. Timothy to the Philippians (2:19–24) 2:19. Saint Paul, as he learned from the Holy Spirit, was no longer in mortal danger. But he was concerned about how the Philippians handled the fight against evil. There was no one to inform him about this. Their abbot Epaphroditus must have been still weak after his dangerous illness to make two trips, which is why he promises to send his beloved disciple Timothy to them soon. Saint Paul is confident that Timothy will bring him reassuring news about the Philippians. 2:20–24. Why does he intend to send Timothy to them? Because none of those who were with him could act like this in the spirit of the apostle - “equally zealous” to him, and because he is closer to the Philippians, is sincerely disposed towards them and cares about their good. Probably, none of the companions who accompanied him were with him, and although there were local believers who were with St. Paul and whom he could have sent, they were not yet firm in spiritual life - “everyone is looking for their own”, they had not yet reached complete self-sacrifice so that the cause of the Gospel - “whatever pleases Jesus Christ” - were ready to sacrifice everything: peace, property, and life. But Timofey is not like that. The Philippians themselves know his experience and testing (in Slavic “art”). They knew that he served St. Paul like a son to his father in the work of preaching. This is what he hoped to send to them, saying: “When I see what state I will be in and what crown my affairs will have” (Chrysostom). But, apparently, he expected a favorable outcome of the matter, which is why he adds that he is confident in the Lord, having learned from the Spirit that he will be freed from bonds, and then he will soon come to them himself. This concerns the future, but at the present time, with his message, Saint Paul considered it necessary to send Epaphroditus back to Philippi. Section two. On the sending of Epaphroditus to the Philippians (2:25–30) 2:25–27. At the present time, Saint Paul recognized the need to send Epaphroditus to Philippi, whom he calls his brother - as a Christian, a collaborator - in the preaching of the Gospel in Philippi, and perhaps in Rome, a companion - who suffered with them for the Gospel, where - unknown, an envoy - from the Philippians in Rome, a minister in his need - as having brought him help, to send in order to reassure Epaphroditus, and the Philippians. They, seeing that he had been gone for a long time, inquired and found out that he had become seriously ill in Rome, and were very sad about it. And he, for his part, grieved both because he had not seen them for a long time, and because they grieved for him because of his illness. His illness was dangerous and threatened his life. But, he says, “God had mercy on him,” indicating that God, through his prayers, miraculously brought him back to life. If, he says, he died, it would be “sadness upon sorrow” for me. He already had sorrow while in chains. If Epaphroditus had died, then Saint Paul would have grieved that he had lost such a helper, and that his death would have upset his beloved Philippians, and that it was because of serving his needs. Now Saint Paul hastens to bring joy to the Philippians. 2:28–30. So, Saint Paul hastens to bring joy to the Philippians. Rather, without delay, he sends Epaphroditus to them, in the confidence that his arrival to them will disperse their sadness, which they had on the occasion of his illness, and fill them with joy. And he himself, who shared their sorrow, will be less sad, remaining only with other sorrows (cf. 2 Cor. 11:29). Accept him, he says, in the spirit of faith in the Lord - with all joy, as saved for you by the Lord and sent to you. And in general, “have respect” for people like Epaphroditus, as saints should be honored (Chrysostom). For what? – Because he labored for the cause of Christ, contributed to the spread of the Gospel with benefits from the Philippian Church, was exposed to dangers on the way, and even became mortally ill; but his merit lay especially in the fact that he decided in his soul to sacrifice his life for the cause of Christ, and then he accomplished this feat for the Philippians, fulfilled what (serving the apostle) they had to do as their moral duty. Third department. Warning with Application Lessons (3:1–4:1) In it, St. Paul warns the Philippian Christians against false teachers (3:1–9) and reveals the true doctrine of justification and salvation (3:10–4:1). Section one. Warning against Judaizing False Teachers (3:1–9) 1 However, my brothers, rejoice in the Lord. Writing to you about the same is not burdensome for me, but edifying for you. 2 Beware of dogs, beware of evil workers, beware of circumcision, 3 For we who are circumcision are those who serve God in the Spirit and boast in Christ Jesus, and have no confidence in the flesh; 4 although I can trust in the flesh. If anyone else thinks to rely on the flesh, then more so I, 5 circumcised on the eighth day, of the family of Israel, of the tribe of Benjamin, a Jew of the Hebrews, according to the teaching of a Pharisee, 6 by zeal he is a persecutor of the Church of God, but by legal righteousness he is blameless. 7 But whatever was gain to me, I counted loss for Christ’s sake. 8 And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and count them but rubbish, that I may gain Christ 9 and be found in Him, not having your own righteousness, which is from the law, but that which is through faith in Christ, the righteousness that is from God by faith; 10 that we may know Him, and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 to achieve the resurrection of the dead. 12 I say this not because I have already achieved or perfected; but I strive, lest I attain as Christ Jesus attained me. 13 Brethren, I do not count myself to have attained; but only, forgetting what is behind and stretching forward, 14 I press toward the goal for the prize of the upward call of God in Christ Jesus. 15 Therefore, whoever is perfect among us should think this way; if you think differently about something, then God will reveal this to you. 16 However, as far as we have reached, we must think and live according to that rule. 17 Imitate me, brothers, and look to those who walk in the image you have in us. 18 For many, of whom I have often told you, and now even speak with tears, act as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and their glory is in shame; they think about earthly things. 20 But our citizenship is in heaven, from where we look for a Savior, our Lord Jesus Christ, 21 Who will transform our lowly body so that it will be conformed to His glorious body, according to the power by which He works to subject all things to Himself. 3:1. Intending again to renew his warnings against false teachers, Saint Paul says that this should not darken their joy in the Lord, on the contrary, it will promote it, for he does not write warnings to them to burden them, but to strengthen them in the faith, which he is always ready to write about with love. What does it warn against? 3:2. Whether or not there were false Judaizing teachers in Philippi, St. Paul warns Christians against them. They usually preach to pagan Christians the need to observe the ritual decrees of the Law of Moses and carnal circumcision (in Slavic “section”), and they place the whole matter of salvation in them. They, like ferocious, unclean animals - “dogs”, strive to tear apart and desecrate the holy society of Christians with their evil activities. Christians have no need for circumcision or the ritual law in general. 3:3. The apostle did not even call the circumcision that the Jews adhere to circumcision, but a section. In the law it was important, but not in itself, but representatively - as “circumcision of the heart by the Spirit” (cf. Rom. 2:29). The latter has come, and the former has lost its meaning. What does “circumcision of the heart by the Spirit” mean? Circumcision is cutting off passions from the heart and imparting to the spirit the strength to resist them and remain faithful to the commandments of God. By doing this, a Christian is circumcised in spirit, and thus serves God. This is his praise in Jesus Christ, who arranged such a way of salvation in Him, and not in the hope of carnal descent from Abraham, which the Jews boast of. This Saint Paul further proves by his example. 3:4–6. And I could, he says, boast of the fleshly advantages of the Jews no less than anyone else and base my hopes for salvation on them, as I did, but now I no longer do, having learned the insignificance of these supports. If every Jew thinks to rely on his own carnal advantages, then I am greater than them. The apostle is not a proselyte, but a natural Jew from the tribe of Benjamin, which, together with the tribe of Judah, preserved the hope of Israel - the church, all its ranks and all its promises. At birth, on the eighth day, he was circumcised according to the law of Moses. But he also had another important advantage over other Jews; according to his teaching, he was a Pharisee - a special zealot for the law, and because of this zeal he persecuted the Church of God and himself, standing on legal ground, strictly observed all the provisions of the Mosaic Law. So, in relation to this legal truth, one cannot reproach him for anything - he was blameless. But the apostle left all these advantages for the sake of Christ. Why? 3:7. When the law was in force, all the said advantages that St. Paul had by right of sub-legislation constituted profit for him; but when the law was put to an end by the coming of Christ and St. Paul knew this and believed, then for him to adhere to the law would not have been a gain, but a loss - futility. Therefore, he left his carnal advantages - truth, gain, legal for the sake of Christ, as unprofitable for him. He still holds the same conviction, pointing to the reason for this - the superiority of the teachings of Christ over the law of Moses. 3:8–9. And to this day, he says, I continue to hold to the same conviction that legal righteousness is unprofitable - vain compared with the superiority of the knowledge of Christ Jesus my Lord. What did knowledge of the Law of Moses give? – Circumcision, Saturdays, sacrifices, washings, purifications and everything else cleansed the body, but the soul remained without any benefit from them. In the knowledge of Christ, grace descends into the soul, drives away passions, gives strength for all good things, fills the soul with consolation and does not allow one to feel bitterness, deprivation and sorrow, illuminates all the paths of life and strengthens the heart with unshakable hope. I know all this, as he says, from experience, and I see how it is superior to what the law gives. Therefore, I considered all my fleshly Jewish advantages as rubbish, meaning nothing, in order to gain Christ and be found in Him - to put on Him. How? – Saint Paul abandoned the hope of being justified before God by legal righteousness from the fulfillment of the Law of Moses, but believed in the Lord Jesus Christ, by faith he received remission of sins and grace-filled powers for a holy life according to the commandments of Christ, and by this he was justified before God. Section two. Instruction to strive, following the example of the apostle, for the honor of the high calling with renunciation of everything (3:10–4:1) 3:10–11. What is the essence of our saving faith, or the truth about Christ Jesus? In order to know the Lord Jesus Christ by faith, to enter into the communion of His sufferings and through this become worthy to achieve in Him the glorious resurrection. The Lord's death on the cross replaced all the Old Testament sacrifices. Whoever shares suffering with the Lord will acquire the power of His death on the cross, and by this one act will acquire complete justification in the face of Divine truth. What does it mean to know the Lord? - Believe in Him that He is God and the Creator of everything, that He took on our nature, accomplishing our salvation, as the Creed teaches. What does it mean to know “the power of His resurrection?” The fact of the resurrection is known to us, but His power, which extends to the entire region of created existence, is still hidden from us: man and all creation are only waiting for this with sighing, but it will be fully revealed at the second coming of the Lord to earth. But the moral power of the resurrection is the center and goal of all Christian hope. What does it mean to “take part in His sufferings, being conformed to His death”? Just as Christ the Lord had to suffer in order to enter into His power, resurrect and sit at the right hand of the Father, so those who believed in Him and followed Him need to go with Him to His glory along the same path - suffering. Thus, participation in the passion of Christ is an essential feature of justification by faith. Whoever wants to receive justification and salvation from Christ must share his sufferings, “conforming to His death” - even to death. These sufferings of Christians who followed Christ can be involuntary: persecution, sorrow and difficult circumstances, and voluntary: the struggle with passions and lusts - all acts of self-mortification, arbitrary external deprivations and merciless self-compulsion for all good and self-resistance for all evil impulses. External suffering does not always exist, but an internal painful struggle with passions, for the sake of the commandments of the Lord, always exists. Therefore, the life of a true Christian is the way of the cross, which alone leads to the resurrection of the dead. Everyone will be resurrected, but not everyone will be in glory. In order to be resurrected in glory, one must suffer for Christ and thereby, even in this life, revive one’s soul and prepare it for the glorious resurrection. The soul is dead by sin acting in the passions. The seed of its revival is placed in baptism on the basis of the moral decision of the baptized person to resist sin. His entire subsequent life, obviously, should be aimed at killing passions and, thus, reviving the soul. When all passions are expelled from the soul and good dispositions take their place, then the whole soul will come to life, as if resurrected from the dead, which the ascetic calls the resurrection of the soul before the glorious general resurrection. Only in this way will those resurrected on earth be resurrected in heaven in glory. Saint Paul even desires such a resurrection for himself. He follows the right path to the glorious resurrection, but does not appropriate it to himself ahead of time, not knowing the end of his feat (cf. 1 Cor. 9:27, 10:12). This is what all true ascetics did, following his example: they worked, fought, revived their souls, but did not take credit for the glory of the resurrection, so as not to fall through this into pride and relaxation. In order to protect Christians from self-delusion, Saint Paul again points to his example and says how he acts. 3:12–14. In anticipation of the self-deception of others, Saint Paul also says about himself that he has not yet achieved complete Christian perfection in order to self-deceive himself to expect a glorious reward in the resurrection. No, he energetically strives, pursues perfection as the goal of Christian life (cf. Matt. 5:48), to achieve which he was called by Christ Jesus not as an apostle, but as a Christian, to whom the path to Christ is indicated through self-denial (see Mark 8:34). He does not consider himself to have achieved this goal, he pursues it - strives, forgetting everything that he has already achieved, so that this does not prevent him from striving forward towards the goal - towards the goal, towards the perfection assigned as the goal for earthly life for a Christian, in order to receive as a reward (honor) the highest title in Christ Jesus - the Kingdom of Heaven, or the glorious resurrection. This is how Saint Paul commands everyone who strives for salvation to think. 3:15–16. The Philippian Christians should be guided in their lives by the same rules: both those who are perfect, those who have achieved a relatively complete knowledge of Christ and salvation in Him and a holy life, and those who have not yet been completely strengthened. With this view of salvation, the grace of the Holy Spirit will enlighten them more and more and strengthen them in the knowledge of Christ and in holy living. The holy apostle, and not the Judaizing false teachers, should be a clear image of such a life for them. 3:17. According to the model that I have drawn for you for life, I myself live and many others live. Imitate you too, and in the absence of me personally among you, those who live among you according to this model, and do not at all imitate those who live according to the model of a self-pleasing life. 3:18–19. Live, he says, like many others like me, but do not get carried away by the example of those who live only for their own pleasure. While visiting you, I told you more than once that many live in such a way that they should be called enemies of the Cross of Christ. And now I repeat the same thing with tears, because evil does not decrease, but grows, and many Christians are carried away by this kind of life. They are “enemies of the Cross of Christ,” because not only do they not carry out any feats of self-sacrifice and self-mortification, but they cannot even hear about it and revile those who strictly, amid hardships and labors, live under this Cross of Christ. Their end is destruction, for such people have no part with Christ the Lord, who suffered and was crucified, and commanded all His disciples to follow the narrow path; and outside of Christ there is destruction. Their path is broad on earth, but its end is in fiery hell. The center of such a carnivorous life is the womb, everything is sacrificed to it, and they have it like some kind of god: their only concern is to satisfy it. As for them, not only are they not ashamed of such a low life, but they also boast about it. In a word, they think only about earthly things. True Christians should think about heavenly things as their residence. 3:20–21. It is not fitting for us to live like those who think only about earthly things, for our fatherland is not on earth, but in heaven. We must strive there, prepare there, get used to the laws and morals there, for from there we want to achieve a glorious resurrection, from there we “wait for the Savior, our Lord Jesus Christ,” Who will resurrect to glory those who here on earth follow the path of His suffering on the cross. He will transform our humiliated body, giving it not a new image, but investing it with new properties - incorruptibility, strength, luminosity; so that it will become like the body of the risen Lord, “it will be conformed to His glorious body.” And He will do this with the power and authority given to Him after His resurrection in heaven and on earth (see Matt. 28:18), “until He has put all enemies under His feet” (1 Cor. 15:25), subduing everything to Himself. In conclusion, Saint Paul again convinces the Philippians, in the name of his love for them, to live according to the same rule that was proposed to them earlier. 1 Therefore, my brothers, beloved and longed for, my joy and crown, stand steadfast in the Lord, beloved. 2 I beg Euodia, I beg Syntyche to think the same about the Lord. 3 So, I ask you too, sincere fellow worker, help them, who labored in the gospel together with me and with Clement and with my other fellow workers, whose names are in the book of life. 4 Rejoice in the Lord always; and again I say: rejoice. 5 Let your meekness be known to all men. The Lord is near. 6 Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. 8 Finally, my brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if there is any excellence or if there is anything worthy of praise, think about these things. 9 Whatever you have learned, received, heard, and seen in me, do it, and the God of peace will be with you. 10 I rejoiced greatly in the Lord that you have already begun to care for me again; you cared before, but circumstances were not favorable to you. 11 I say this not because I am in need, for I have learned to be content with what I have. 12 I know how to live in poverty, and I know how to live in abundance; I learned everything and in everything, to be satisfied and to suffer hunger, to be both in abundance and in shortage. 13 I can do all things through Jesus Christ who strengthens me. 14 However, you did well to take part in my sorrow. 15 You know, Philippians, that at the beginning of the gospel, when I left Macedonia, not a single church helped me with alms and acceptance, except you alone; 16 You also sent to Thessalonica once or twice for my needs. 17 I say this not because I was looking for a gift; but I seek fruit that will increase for your benefit. 18 I have received everything, and I have abundance; I am pleased to have received from Epaphroditus what you sent, like fragrant incense, a sacrifice acceptable and pleasing to God. 19 May my God supply all your needs according to his riches in glory through Christ Jesus. 20 To God and our Father be glory forever and ever! Amen. 21 Greet every saint in Christ Jesus. The brethren who are with me greet you. 22 All the saints greet you, especially those from Caesar’s house. 23 The grace of our Lord Jesus Christ be with you all. Amen. 4:1. Here Saint Paul concludes everything that has been said above about success in the Christian life, which should consist in taking up the Cross of the Lord and following Him, in the hope, through participation in His suffering, to receive a glorious resurrection at His second coming. So wait, he says, as I explained to you. Be strong in faith and life by faith, “stand in the Lord” - in hope of the Lord, praying to Him for this. Saint Paul encourages this by calling the Philippians the most tender and affectionate names: he calls them beloved brothers, longed for, with whom he would like to live constantly inseparably, his joy, because they delighted him with the sincerity of their faith and purity of morals, a crown, as if decorating his apostolic service with their perfection in Christianity. In no other letter are such expressions of heartfelt intimacy with those to whom he writes so often made. Fourth department. A brief instruction for certain persons, with a general instruction attached to all (4:2–9) Section one. Instructions for Individuals (4:2–3) 4:2. Euodia and Syntyche, apparently, were very important persons in Philippi both in their external condition and in their influence on the faith. They, together with Saint Paul, labored in the gospel (Chrysostom), probably in Philippi. But there was something in their thoughts that did not agree with the general belief of the Church. True, their differences of opinion have not yet gone far, so Saint Paul only hints at warning them against it and begs them not to diverge from the general belief of the Church, “to think the same about the Lord.” 4:3. Saint Paul entrusts their reconciliation with the Church to his sincere collaborator, probably Epaphroditus. Help them, he says, take both hands, as it were, and bring them to like-mindedness. They are worth such care because they were his co-workers in the gospel, with Clement, who knows who, and together with others, whose names are written in the book of life, from where they will never be erased. Having expressed this as if it came to mind by chance, and yet it probably has its own special meaning, a suggestion to private individuals, Saint Paul addresses all Philippians, teaching them to follow such rules as express the characteristic features of Christian life. Section two. Instructions for the Whole Church (4:4–9) 4:4. Saint Paul advises the Philippians to continually be in communion with the Lord through faith in him as the Redeemer and hope in all their affairs in His mercy and help. With such an attitude towards the Lord, they will always, throughout their lives, feel heavenly joy in their souls, although they will be among temptations and disasters, for hope in God’s mercy will never put them to shame. But in order to receive mercy from the Lord, they themselves must be merciful and meek. This is why Saint Paul teaches them. 4:5. Meekness, a virtue, is the opposite of irritability and anger. It, according to the definition of Saint Climacus, is the immovable structure of the soul, when it remains equally in dishonor and praise. A sign of meekness is to maintain a pledge of love in a quiet heart towards someone who irritates and in his presence and often pray for him. The Lord dwells in meek hearts, the meek soul is the throne of simplicity. Meekness with purity is the fence of complete and perfect dispassion, which is why the Lord pleases it (see Matt. 5:5). Let such a meek disposition of your soul, says St. Paul, be known to everyone by experience - in fact. And St. Paul points out the motivation for such a meek mood of soul in the nearness of the Lord. “How can you not get angry? If you always remain in the thought that you are before the eyes of the Spectator - God and the Lord who exists near you" (Basily the Great). But what does it take to be constantly in close communication with the Lord and receive mercy from him? 4:6–7. Here St. Paul gives complete guidance on how to achieve peace in the heart and ensure success in the spiritual life. Three passions especially agitate the soul, deprive the heart of peace and prevent us from improving in the spiritual life: carnal knowledge, anger and concern for worldly things. Saint Paul cut off the first two with a reproach to carnivores and the commandment of meekness, but here he cuts off the last one: “Do not be anxious about anything,” he says. By this he does not encourage idleness, but eliminates the harmful over-concern, which usually only torments the soul and takes away all peace of mind. He seems to be saying: work, and what comes out of the work, commit it to the Lord to determine; accept what He gives you, for He gives according to your deeds; and rely on Him, surrendering to His will in everything, firmly believe and be vividly strengthened in the thought that He is close to you. Leave your worries and just tell Him, pray for what you need. Further, Saint Paul indicates the conditions for prayer pleasing to God. First, pray always, for every need, internal and external, spiritual and everyday. Don’t think that you will succeed in one thing yourself, and ask the Lord for another. Everything is from the Lord - both big and small. The second is through prayer and petition, that is, from the depths of the soul, and not by reading only prayers. Third, pray with thanksgiving, give thanks for what you have received, and then ask for something new (Basily the Great). Fourth – pray, revealing your own desire. If you feel a need, believe and hope that you can only receive it from the Lord, tell Him this as best you can. Fifth - pray before God, saying your petitions. Pray for things worthy of God, for things that please Him, and remember that He is near you and sees your spiritual disposition. As a result of this mood of the soul, cleansed of passions and entering into constant and living, through prayer, communication with God, the peace of God will be given to it from God, which will preserve hearts and thoughts, feelings and dispositions, concepts, thoughts and thoughts. In the normal course of our lives, our heart is constantly agitated, sometimes under the influence of thoughts, sometimes from the passions of self-indulgence, irritability and care. When the passions are tamed and the soul is accustomed to the opposite of them - to the Divine, then it will receive from God a peace that surpasses any mind, that is, which cannot be understood and explained in the usual way, it can only be felt - tasted. It is given only in Christ Jesus - to true Christians. He is communion with God and the human spirit. When God enters into communication with the spirit of man, then peace overshadows him. And in order to attune the soul to the Divine, Saint Paul indicates what we should think about. 4:8. I won’t, he says, list in detail what rules you should adhere to in order to receive the peace of God. In general, I will tell you what to think about and what to do. About what? - About “what is only true”, what is revealed to us in the word of God, what is honest, just - in external behavior, what is pure - in internal dispositions and intentions, nothing for oneself, everything for God, nothing before people only, but everything before the eyes of God; what is kind and honorable, what people like and deserves praise from them, but without man-pleasing and vanity, but in the spirit of Christian life, for the success of Christian preaching, “what is only virtue and praise” - only virtuous and praiseworthy. This is what he says, occupy your mind. The improvement of thoughts is an important matter in moral life. Our mind is fast-moving and cannot remain idle, which is why thoughts are constantly born in it. Material for this purpose is supplied to him by all parts of our nature and the entire range of our activities. Therefore, as the whole person is, such are his thoughts; and, conversely, as thoughts are, so is a person. When a person turns from sin and passions to virtue and purity, then his intention, although decisive, does not suddenly obey everything in him. What he previously harbored passions and sins about arouses in him compassion for himself and arouses desire for a long time. And this is the root of thoughts, and this is where everything begins. Memories of objects of passion and the pleasures derived from them crowd into the consciousness, memory and imagination make up whole seductive pictures, and our enemy joins them, and from all this a whole horde of temptations is created. What to do? – To disperse all this horde, to master thoughts and make them accomplices to yourself, and for this you need to occupy your mind with good thoughts. This is what Saint Paul advises here and suggests, so to speak, topics for such reflection. 4:9. All this, he says, I taught both in word and in deed - through my behavior. This is what you accepted, this is what you do; and the God of peace, when you are reconciled with Him by your virtuous life, will be in communion with you. Fifth department. Gratitude for the help sent (4:10–20) 4:10. “Alms were introduced not so much for the recipients as for the givers. For it is these latter who acquire very great benefit. This is exactly what St. Paul shows here. He says that he rejoiced greatly at their offering to him, not because it calmed him, but in the Lord - because they prospered in the Lord. They had taken care of him before, but circumstances were not favorable to them to help him, perhaps because they themselves suffered shortcomings” (Chrysostom). 4:11–13. Not because, he says, I am so glad that my shortcomings crushed me, and you eliminated them. I’ve already gotten used to this, I’ve already learned to be content with what happens to me. I know how to use little, endure hunger and poverty, and live in abundance. He completely forgot about physical life, and no concern for it came to his heart. He cares about one thing - about the work of preaching, about the success of the Gospel. But this, he says, is not my perfection, but the One who gave me strength (Chrysostom). The grace of God made it possible for me, even though I did not eat or go hungry, and without having anything, to be like a rich man. Where the power of God is, there weaknesses disappear. Often the martyrs were not burned by fire or drowned by water, and the planing of the body did not cause pain. The infirmities of nature were the same among them as ours, but the strength of the spirit was not the same. But Saint Paul did not neglect the benefit. He is glad to see it and accepts it as a sacrifice acceptable to the Lord. 4:14–18. Do not think that I, trusting in my Lord, neglect your assistance. I told you this to console you, so that you would not grieve, imagining that all the time you failed to help me, I was overwhelmed with grief. No, I was content, being strengthened by my Lord. And now they sent the benefit, they did it well, because it showed your participation in my sadness. “You will receive the same reward as I receive for enduring the need for preaching the Gospel” (Chrysostom). The Philippian Church is the only one caring for the material needs of St. Paul almost from the very beginning of his apostolic activity; she entered into communication with the apostle, as if arguing with him in love - by giving alms and accepting alms. They gave the apostle bodily things, and from him they received spiritual things; they gave earthly things, and received heavenly things. When he left them to preach in Thessaloniki, they sent him allowances there twice, assuming that he was in need; and he now reminds them of their concerns about him, not because he is looking for alms from his converts, but because this signifies the degree of spiritual growth, that the word of his preaching fell on good soil, has already grown into a tree and began to bear fruit. This is the kind of fruit, he says, that I seek, and I rejoice when I see it, but it is not for me, but for you - for your benefit. So now he accepted everything they had sent from Epaphroditus with a joyful heart. Now he has plenty of everything, and it is not his material contentment that pleases him, but the fact that what they sent from a pure heart is a sacrifice pleasing to God, and is accepted by Him as “fragrant incense.” For the offering of the Philippians, Saint Paul prayerfully asks God to bless them. 4:19. Saint Paul prayerfully asks God to grant the Philippians, for their sacrifice, a blessing on their labors, so that they would not need anything, so that, out of His great mercy for the human race, He would give them to glorify Him even more with their deeds, because they believed in Christ the Lord, were grafted into Him and lived according to His commandments. 4:20. This is the conclusion of the entire message: let everyone praise with their lips and hearts God and our Father for His generosity to the human race both in this life and beyond the grave. Saint Paul ends his letter with general greetings (21-22) and his usual signature (23). 4:21–23. Sends his bow to every true believer in Christ and who, with the help of grace, leads a holy life in the commandments of Christ Jesus in the Philippian Church. He sends bows to them from the brothers who are with him or near him, as well as from all the believers in Rome, who, coming together to pray for instruction to the holy Apostle, here could become acquainted with Epaphroditus and through him with all the Philippians, and expressed a desire to St. Paul to convey their bow to them. But for some reason the Christians from Caesar’s house asked Saint Paul more persistently to convey his respects to the Philippians. At the end, the apostle adds the usual blessing with his own hand. Epistle of the Holy Apostle Paul to the Hebrews The place where the letter was written is determined by the words: “The Italians greet you” - Christians (Heb. 13:24). Consequently, St. Paul was in Italy when he wrote his Epistle to the Hebrews. In Italy, only one place of his stay is known - Rome, where he was twice, and both times as a prisoner. From what bond did he write this message? Undoubtedly one of the first. For in chapter 13, verse 19, St. Paul expresses the hope that he will be freed from his bonds and see those to whom he writes, which clearly indicates the end of his first bonds in Rome, when he cherished the hope of being freed from them and seeing the Philippians and Colossians, which he expressed in his letters to them. So, we can assume that the Epistle to the Hebrews was written in 64. In all his epistles, the holy Apostle Paul in the inscription indicates both the writer of the epistle, and the Church, or the person to whom the epistle was written. In the Epistle to the Hebrews there is no such inscription, therefore, both the author of the epistle and the persons (Church) to whom it was written are subject to guesswork. From the contents of the epistle it is clear that the Church to which the epistle is written is a Christian Church of converted Jews. Ancient tradition calls this Church Jerusalem or Palestine, consisting almost exclusively of Jews. And indeed, the message does not mention pagan Christians. The letter speaks in detail about the Levitical church service and its significance, and thus it is assumed that it was performed in front of the Christians of the circumcision and in their concepts had even greater significance. The only such Church was the Palestinian one, which seemed to exist next to the Old Testament Church. All other Christian Churches of Jews and pagans were completely distant from this Church. Finally, the oldest inscription above this letter - “to the Jews”, indicates that this letter was written to the Jerusalem-Jewish Church, for only those living in Palestine were called Jews, and Jews living outside Palestine were called Hellenists (see John 7:35; Acts 6:1, 9:29). The motivation and purpose of writing the message During his first bonds in Rome, Saint Paul received news that the Palestinian Church was experiencing a disastrous state, both externally and especially internally. Jews who did not believe in Christ were the most cruel persecutors of their brothers in the flesh - Christians. Saint Paul says about them that they killed the Lord Jesus and His prophets, expelled the apostles, and do not please God, and oppose all people. Everywhere they opposed the teachings of Christ and persecuted His followers, especially in Palestine (see 1 Thess. 2:14-15), so that the Jews who believed in Christ from the very beginning of their faith “endured a great feat of suffering” (Heb. 10:32). These persecutions against Christians especially intensified after the imprisonment of Saint Paul in Jerusalem. The Jewish fanatics became so bitter against him that they thirsted for his blood more than for food and drink. When Saint Paul escaped their rage, they turned it against Christians who sympathized with the bonds of the holy apostle, began to rob and ruin them (see Heb. 10:34), and they killed James, the bishop of the Church of Jerusalem. These persecutions shook the faint-hearted, who began to return to Judaism (cf. Heb. 10:25). But this was not the main danger for the Palestinian Church. Everywhere among Christians there were weak in spirit who could not withstand temptations and returned to their former life; but Christians outside Palestine, amid persecution, found strong support in living communion with Christ and His Church through their faith and His grace. Among the Palestinian Christians, this support was gradually weakened by their communication with their former, Old Testament church, which weakened the union between them and members of other Churches and the union with Christ. The Jews, generally brought up in the laws and traditions of their fathers, were very partial to them, and were ready to die a painful death rather than deviate from the traditions of their fathers. This connection with ancient legends was incomparably weaker among the scattered Hellenists, where it, torn off, so to speak, from its native soil and transplanted onto a foreign one, was smoothed out by the life of the pagans, than among the Palestinian Jews, who fueled it with memories and objects (for example, the temple and service in it), always dear to them. Therefore, the Hellenists, as a result of St. Paul’s preaching about justification by faith alone, apart from the works of the Mosaic Law, willingly turned to Christ and parted with their customs, even stopped circumcising their children (see Acts 21:21). And if it happened that they were indignant against the new teaching, then, very likely, not on their own, but under the influence of fanatic Palestinian missionaries (see Gal. 2:11-13). The Palestinian Jews were not like that at all. Although many of them accepted the teaching of Christ from the apostles, they looked at it not as independent, but as a continuation of the Old Testament. Therefore, they firmly continued to adhere to the decrees of the Old Testament: they diligently attended the temple, performed all the rites of the Mosaic Law and jealously guarded their religion, not allowing pagans into it. This attachment to the Old Testament was so deep that even the apostles, even St. Paul, yielded to them in this. It was this attachment that the fanatics used to inflict a stronger and more sensitive blow on the Jewish Christians, and indeed did, depriving them of communication through the church, driving them out of it and persecuting them with ridicule as rejecters of the religion of their fathers. How could Jewish Christians console themselves amid such persecutions, how could they find support for their spirit? In the religion of the fathers? In the glorious mediators of the Old Testament: Angels, Moses and the high priests? But they are already Christians, therefore, they are deprived of communication both with the church and with them. In Christianity? But they did not have living faith in the Lord Jesus and complete devotion to Him, and outwardly Christianity did not give or even promise them anything like this on earth, neither to Jerusalem nor to its church. Christ himself did not have in their eyes the glory and splendor that the Old Testament mediators had - the Angels and Moses, who talked with God face to face. The Calvary sacrifice of Christ seemed to them, if not a temptation, then much lower in comparison with the Old Testament sacrifices. Such judgments, not controlled by firm faith, confusing Palestinian Christians, could lead them to a final falling away from Christ. At that time there was no one to stop this flow of thoughts, to give them a different direction. The Apostle James, their closest leader, was killed; the apostle Peter was in Babylon; the Apostle John - in Ephesus; all the other apostles preached the teachings of Christ outside Palestine. Therefore, Saint Paul, always grieving in soul for his brothers in the flesh (see Rom. 9:3), decided to direct their thoughts on the true path, explain to them the height of Christianity and thereby support them in the faith of Christ. Upon his release from his bonds, he decided to personally visit them (see Heb. 13:23), and in the meantime he writes a letter to them, and not in his own name, so hated by many of the Judaizing Christians, but as if from their well-wisher unknown to them, with the goal of keeping them in Christianity by the very content of the letter. Contents and division of the message To the emerging doubts about Christ among Palestinian Christians, Saint Paul responds in his letter as follows: believe in Christ without hesitation and seek everything in Him, like your fathers! For in Him, as the Son of God, you have a Mediator, closer to God than the Angels, a greater benefactor than Moses was to you, more sympathetic to you and mediator for you before God than your earthly great high priest. His Sabbath (rest) awaits you in heaven; the Old One has only prepared you for His covenant; His sacrifice on Calvary is eternal and truly reconciles you to God. The old sacrifice - animals - was only a canopy, a prototype of it. His city is Heavenly Jerusalem, not made by hands. Therefore, believe in Him with all your heart, like a whole host of your pious fathers, hope to receive an inheritance in His Kingdom; be courageous in the midst of persecution, like your holy forefathers, be holy in your life, and you will receive crowns of glory. This, in general terms, is the content of the Epistle to the Hebrews. The division of the message is determined by its goals. There is no traditional inscription in the message; the first part immediately begins - doctrinal - dogmatic (1: 1–10:18), where St. Paul reveals the superiority of the New Testament over the Old. The second part is moral (10:19–13:19), where the apostle exhorts to believe in Christ and live in accordance with this faith. At the end of the message there is a traditional conclusion (13:20–25). Part one – dogmatic (1:1–10:18) The superiority of the New Testament dispensation of salvation over the Old Testament, both dispensations of salvation for people are from God. But in the institution their intermediaries were not of the same dignity; Likewise, the meaning and power of both dispensations were not the same. In the Old Testament, God announced His will to people through the prophets; in the New Testament, it was as if He Himself appeared on earth in His Son, God, and announced His will to people. In the Old - God gave His law to people through the Angels and Moses. In the New - He Himself gave in the Son. There the law was written on tablets of stone, but in the New - on tablets of the heart, in the soul. There people were cleansed from bodily uncleanness by the blood of animal sacrifices, and in the New, they were cleansed from all sins by the blood of the Calvary Sacrifice, the incarnate Son of God. There, the intercessor for the people before God was the high priest, himself a sinful and temporary man, and in the new one - the God-man, the Sinless and Eternal Son of God, sharing with God the Father both His power and authority. There, earthly blessings were promised for keeping the covenant, and in the New - heavenly, eternal ones. Saint Paul reveals and proves all these thoughts to Palestinian Christians, to strengthen them in the faith amid external and internal temptations. Introduction. The superiority of New Testament revelation over Old Testament revelation (1:1–3) 1 God, who spoke of old in many ways and in various ways to the fathers in the prophets, 2 In these last days he spoke to us by the Son, whom he appointed heir of all things, through whom also he made the worlds. 3 This being, being the radiance of glory and the image of His hypostasis, and upholding all things by the word of His power, having accomplished by Himself the cleansing of our sins, sat down at the right hand of the Majesty on high, 4 being as much superior to the angels as he inherited a name more glorious than them. 5 For to which of the angels did God ever say, You are My Son, today I have begotten You? And again: I will be His Father, and He will be My Son? 6 Also, when he introduces the Firstborn into the universe, he says: And let all the Angels of God worship Him. 7 About the Angels it is said: You create flaming fire with Your angels, spirits and Your servants. 8 But about the Son: Thy throne, O God, is for ever and ever; The scepter of Your kingdom is the scepter of righteousness. 9 You have loved righteousness and hated iniquity; therefore, O God, Your God has anointed You with the oil of joy more than Your fellows. 10 And: in the beginning You, O Lord, founded the earth, and the heavens are the work of Your hands; 11 They will perish, but You remain; and everything will wear out like a robe, 12 And you will roll them up like a garment, and they will be changed; but You are the same, and Your years will not end. 13 To which of the angels did God say, Sit at my right hand, until I make your enemies your footstool? 14 Are they not all ministering spirits, sent out to serve those who are to inherit salvation? 1:1–2. St. Paul does not, as is his custom, include the usual inscription and greeting at the beginning of his epistle, probably because the Palestinian Christians (from the Jews) were always, if not hostile, then suspicious of him as an apostle, and therefore, having received an epistle inscribed with his name, they would either not read it at all, or would look at his teaching with prejudice, and thus the epistle would lose its power and influence. Therefore, Saint Paul, wisely omitting his usual greeting, directly begins to reveal the doctrine of the superiority of the New Testament Intercessor over the Old Testament. Both the Old Testament and the New Testament religion are based on revelation, the source of which in both religions is the same - God, Who animated with His Spirit the mediators of His revelation in the Old Testament from ancient times - the prophets, and in the general sense of pious people, like Abraham, Moses and others, and in the proper sense, the prophets of the Old Testament, to whom He revealed His will, in the New Testament - Jesus Christ. This is the similarity. But the superiority of the New Testament revelation over the Old Testament lies in the manner and degree of revelation through both. There, in the Old Testament, God revealed His will to people many times - not suddenly in its entirety, which not only the Jewish people, but also the prophets themselves could not contain, but in parts - one thing for one, another for another, and little by little, for example: to the prophet Isaiah he revealed the birth of the Promised One from the Virgin, His suffering, to the prophet Micah - the place of His birth, to the prophet Daniel - the time of His coming, to the prophet Malachi - the coming of the Forerunner of Christ, etc. Moreover, God revealed His will to the prophets in a variety of ways, bringing the future closer to the spirit of the prophet and the people in various images, not directly revealing them, but either in a dream, or in a vision, or in direct speech, or in symbolic speech. It was not so in the New Testament - “in these last days.” Here God poured out His revelation in its entirety, because the Receiver and Proclaimer of His revelation was not an ordinary man, but His Son. Who is this Son of God? In the Old Testament, Angels are sometimes called the sons of God (see Job 1:6, 2:1; Ps.28:1, 88:7; Dan.3:92); in the New Testament, people redeemed by Christ are also called sons of God (see Gal.4:6; Rom.8:15–16). Saint Paul further characterizes the Son of God with such features that can only be attributed to the Only Begotten and Consubstantial Son of God, Jesus Christ. God, he says, “made him heir of everything.” According to Old Testament usage, heir and inheritance mean at the same time master and dominion (see Ps. 2:8). Therefore, the Heir and Lord of all that belongs to God the Father is, in the proper sense, His Only Begotten Son. As God, the Son is the heir of the Father from eternity. To Him, as God, belongs everything that God the Father has. What kind of inheritance from God the Father by God the Son is Saint Paul talking about here: he made him heir in time? God the Son, having become incarnate as humanity, received from God the Father everything as an inheritance, as He Himself said after the resurrection: “All authority in heaven and on earth has been given to Me” (Matthew 28:18). He became in time the Heir and Lord of everything, precisely because, as the God-man, he accomplished the second creation, that is, the rebirth of all creation. With this Christ founded the Divine-human kingdom for Himself. But He is the Heir of everything and according to Divinity, because through Him or by Him, as God, the worlds and everything that exists in time were created (see Col. 1:15–16). Further, Saint Paul depicts the Son in His essence as God. 1:3. The Son is one being with God the Father, for He is light from light, a ray - the radiance of the glory of God. Just as light is coeternal with radiance, for there is no light without radiance, so the Son is coeternal with the Father. Just as the sun, in relation to its radiance, is from itself, and the radiance from the sun, so the Father is from Himself, and the Son is born from the Father. Just as radiance comes from the sun, without taking anything away from its essence and without being separated, so the Son came from the Father. The sun exists before the radiance, but also together with the radiance, so the Son is with the Father. Radiance cannot exist without the sun, and the sun cannot exist without radiance, so the Son cannot exist without the Father, and the Father without the Son, and yet they are both distinct. It is impossible to see the sun without the light emanating from it, so no one can see God without the Son (cf. John 1:18, 5:19–27, 6:46, 14:9, 16:15). The Son is a reflection, a ray of the glory of God the Father, not external, but internal - in essence, which St. Paul expresses with the words “the image of His Hypostasis,” which means that the Son is the image of the being of God the Father, has an equal being with God the Father. As God in essence and the Creator of the world, the Son is the Guardian and Provider of the world, containing everything by the word of His power. Just as He created everything by His word, so He preserves everything and rules everything by the word of His power. Being the Creator and Provider of the world, the Son is the author of the second spiritual creation, that is, the Redeemer from sins, the Savior of the human race, who cleansed our sins with Himself. Having taken upon Himself human flesh, the Son of God offered it as a sacrifice to God for the sins of people and, thus, cleansed us from our sins not by an outside sacrifice, as the Old Testament high priest did, but by Himself. Thus, He is both the High Priest and the Sacrifice. But Christ, by His sacrifice, not only brought cleansing from sins for people, but also acquired for Himself, that is, for His human nature, exaltation above all creatures. “He sat down at the right hand of the throne of the Majesty on high,” that is, after His suffering and death on the cross, He was resurrected, ascended into heaven and sat down at the right hand of the majesty of God the Father, “the majesty on high.” “He reached the very heights of greatness” (Chrysostom), - took part in Divine power and world government, “became equal to God the Father” (Chrysostom); and nowhere in the New Testament is Jesus Christ attributed to sitting at the right hand of the Father before His ascension into heaven. The Gospel of John speaks about the eternal Son: “The Son is in the bosom of the Father” (John 1:18). So, the author of the New Testament economy is the incarnate Son of God, equal in essence with God - the Creator and Provider of the world and the Savior of people and the Eternal Intercessor for them before God the Father, “sitting at His right hand on the throne.” St. Paul further proves this main idea of the letter with the evidence of the Word of God - the main conviction for the Jews. Section one. The Superiority of Jesus Christ, the New Testament Advocate, over the Angels (1:4–2:18) I. By the nature of the Godhead He is superior to the Angels (1:4-14) 1:4. The Old Testament theocracy was founded through the mediation of Angels, the New Testament theocracy through the mediation of Jesus Christ. But just as Jesus Christ, in His humanity, surpasses the Angels, by the name “Son of God” inherited by Him, so the revelation communicated by Him is higher than the law proclaimed through the Angels. Next, Saint Paul presents a number of Old Testament sayings to show that in the Old Testament, Christ, as the foreshadowed Messiah, is given the name of the Son of God in a very special meaning - in essence, and is attributed an advantage over the Angels in dignity and power. 1:5. True, in the Old Testament Scriptures (see Job 1:6, 2:1, 38:7; Ps.89:7) Angels are called the same as Jesus Christ - sons of God, but they did not receive this name based on their essence, by which they are nowhere called sons of God. In essence, this name belongs only to one Only Begotten Son of God, Jesus Christ, who later received it according to humanity from God the Father. So the Angel announced to the Most Pure Virgin Mary that he who was born of Her by the Holy Spirit would be called the Son of the Most High (Luke 1:32). At the baptism of Jesus, God the Father Himself called Him His beloved Son (see Matt. 3:17). He is depicted in the second psalm (see v. 7) of the prophet David in the person of the King installed by God over Zion, against whom the rebels rebelled. The Lord destroyed the plans of the rebels, because He determined that the King He had appointed (cf. Luke 1:32) was His Son, whom He had now begotten (Ps. 2:7). This promise, or foreshadowing, given by God our Father, says St. Paul, has now been fulfilled to us, after the resurrection of the Lord Jesus from the dead (see Acts 13:32-33). And to which of the Angels did God ever say: I will be His Father, and He will be My Son? This expression was taken by St. Paul from the Second Book of Kings and also in a representative sense is attributed to Jesus Christ. In context, it has the following meaning: King David wants to build a church for the Lord and receives approval from the prophet Nathan. But the next night Jehovah appears to Nathan and commands him to go to King David and tell him that not he, but his son will build a church for Him: “he (your son) will build an house for My name, and I will rule his throne forever: I will be his Father, and he will be My son” (2 Samuel 7:13-14). Saint Paul, at the inspiration of the same Holy Spirit who spoke to Nathan and the words given to David, applies them representatively to Jesus Christ, as the Founder of the living church of the Lord - the Holy Church, and as, in the proper sense, the Son of God. Differing from the Angels in name, Jesus Christ differs from them in His power and strength, which He, along with the name, inherited from God. Saint Paul further confirms this again with Old Testament testimonies. 1:6. Scripture also prefigures that the Son of God, the incarnate Jesus Christ, was introduced by God the Father into the possession of the universe, which He subjected to Himself through His teaching, suffering, death and resurrection, so that He would be worshiped as God by all the Angels of God (Ps. 97:7, cf. Eph. 1:10–22; Col. 1:16–20), as the Firstborn, by right of primacy and birthright. (cf. Gen. 27:29; Col. 1:18; Heb. 2:11). In what sense does St. Paul call the Lord Jesus Christ the Firstborn? According to Divinity, He is the Only Begotten. Obviously, He is the first-born in humanity, namely, the first-born in being born without sin, the first-born from the dead (Col. 1:8), the first-born in victory over death, having ascended into heaven. So, “He is called our firstborn brother (see Rom. 8:29), as He was pleased to be born as a man, but at the same time He is our Lord, as God” (Ambrose). True, God also gave great power and authority to the Angels, according to the testimony of Scripture. 1:7. It is said about Angels in Scripture that although God gives them the speed of the wind and the power of the most flaming fire, or although they control the wind and fire, they are still only God’s creation, in need of constant support by creative power (create), and His servants (see Ps. 104:4). Scripture speaks of the power of the Son as royal - creative. 1:8–9. Scripture thus prefigures the Lord Jesus Christ. God the Father says to him: “Your throne, your kingdom, O God, will be forever and ever; the rod - the scepter - is a symbol of Your governance; there will be truth, justice, because You Yourself are truth and sinlessness” (Ps. 45:7-8, cf. 2 Cor. 5:21). For this reason, God the Father poured out on Him in abundance (see John 3:34) the gifts of joy - the Holy Spirit, to a much greater extent than on His partners, the members of His Kingdom (Heb. 2:11; 1 Cor. 1:9). So, the Mediator of the New Testament, the Son of God, is God and the King of the universe. Not only this, Scripture portrays the Son of God as essentially Him, the Creator of the world, Unchangeable and Eternal. 1:10–12. And Scripture also says about the Son that He is essentially equal to God the Father - He is Lord. In the beginning He created heaven and earth and will invariably exist even when heaven and earth wear out like clothing and are destroyed or changed into another form - into another form according to His will (see Ps. 102:26-28). Consequently, the Son of God, as the God-man, the Mediator of the New Testament, according to the testimony of Scripture, is the King of righteousness - the Blessed God, and His eternal Kingdom - righteous and blessed; and in essence He is the Lord - the Creator of the world, Unchangeable and Eternal. Who are the Angels in comparison with Him? 1:13–14. God did not say to any of the Angels what He said to His Son, Jesus Christ: “Sit at My right hand, share with Me the divine power in order to subdue all Your enemies to You” (Ps. 109:1, cf. 1 Cor. 15:25-26), that is, during the entire time when sin and death reign in the world and the redemption of people is being accomplished through the Lord Jesus, the Redeemer. When the last enemy, death, is eliminated, then “God will be all in all” (1 Cor. 15:28). This is the greatness and power of the New Testament Mediator, Christ Jesus. What are angels? The Son rules, but the Angels serve, they are ministering spirits. The Son sits at the right hand of the Father on the throne, and the Angels are all sent, as executors of Divine commands, to serve for those who are to inherit salvation - for the sake of those who believe in Christ and arrange their lives according to faith, in order to receive salvation and eternal life as an inheritance. II. The covenant through angels is lower than the covenant through Christ (2:1–4) From the doctrine of the superiority of Jesus Christ over the Angels, St. Paul further draws a practical conclusion for his readers, so that they should heed the doctrine of salvation with greater care and hold firmly to the Gospel. 1 Therefore we must pay special attention to what we hear, lest we fall away. 2 For if the word spoken through angels was established, and every transgression and disobedience received a righteous reward, 3 how shall we escape by neglecting so much salvation, which, having been first preached by the Lord, was established in us by those who heard from Him, 4 When God bears witness with signs and wonders, and with divers powers, and with the dispensing of the Holy Spirit according to His will? 5 For God did not subject the future universe of which we speak to angels; 6 On the contrary, someone testified nowhere, saying: “What does man mean, that You remember him?” or son of man, that You visit him? 7 You have made him a little lower than the angels; You crowned him with glory and honor, and set him over the works of Your hands, 8 He put everything under his feet. When he had subdued everything to him, he left nothing unsubdued to him. Now we still do not see that everything has been subjugated to him; 9 But we see that for suffering death Jesus was crowned with glory and honor, who was made a little lower than the angels, so that He, by the grace of God, might taste death for all. 10 For it was fitting that He, for whom are all things and from whom are all things, bringing many sons to glory, should make the leader of their salvation through suffering. 11 For both he who sanctifies and those who are sanctified are all of One; therefore He is not ashamed to call them brethren, saying: 12 I will proclaim Your name to My brethren; in the midst of the church I will sing praises to You. 13 And again: I will trust in Him. And one more thing: here I am and the children whom God gave Me. 14 And just as the children are partakers of flesh and blood, He also took part in them, so that by death He might destroy the one who has the power of death, that is, the devil, 15 and deliver those who, through the fear of death, were subject to slavery throughout their lives. 16 For He does not receive angels, but He receives the seed of Abraham. 17 Therefore He had to become in every way like the brethren, that He might be a merciful and faithful High Priest before God, to make propitiation for the sins of the people. 18 For just as He Himself suffered when He was tempted, He is able to help those who are tempted. 2:1. Since Christ is above the Angels, it is our moral duty, says St. Paul, to be especially attentive to His teaching, heard from the lips of His evangelists - the apostles, so that otherwise, if we do not pay attention to it, we do not fall from the faith and perish. Next, Saint Paul indicates the basis for such an exhortation. 2:2–4. According to Jewish tradition, the law was given not directly from God Himself, invisible in His essence, but through the mediation of Angels, just as it was accepted by the people through the mediation of Moses. This is expressed by St. Paul in his Epistle to the Galatians (3:19): “the law was taught through angels, by the hand of a mediator.” Archdeacon Stephen says the same thing in his speech: “you... received the law through the ministry of angels” (Acts 7:53). The same idea, of course, is here in Art. 2–4. The thoughts of the above verses are as follows: for if apostasy, crime and disobedience from the old Mosaic Law, given by God through the mediation of Angels, was accompanied by punishments from God - righteous reward, by which He confirmed the reliability and truth of this law, then the greater the punishment from God will be the apostates from the Gospel of Christ, having neglected it as saving. For the Gospel of salvation was initially proclaimed not through Angels, as it was, but by the Lord Jesus Christ Himself during His earthly life, by the apostles, and then through them, who heard from Him, it spread and was established among others. The truth of the Gospel, in addition to the testimony of the apostles, is confirmed by the testimony of God Himself, not through punishment, like the Mosaic Law, but through miracles, supernatural actions that strike the human mind - external signs (healings, casting out demons, etc.) and internal miraculous actions (resurrection of the dead, etc.), leading to God through various forces that perform these miracles, and the outpouring of the grace-filled gifts of the Holy Spirit, to excite and strengthen the strength of man, in accordance with the will of the Lord (cf. 1 Cor. 12:11). III. Jesus Christ is the Mediator and Head of the New Testament (2:5–9) Having shown the superiority of Jesus Christ over the Angels, as Lord over the servants, as the Creator of God over creation, Saint Paul further shows His superiority as the Ideal Man over them, as the Founder, Intercessor and Head of the New Testament over the Old Testament intercessors - the Angels. 2:5. According to the idea of ​​the Creator, man was placed at the head of the world created by the Lord, as the visible representative of the Lord on earth, himself directly receiving from God the revelation of His will and communicating it to the world, because before the fall he was in direct communication with God. But he fell, fell away from this communication, and through this he lost part of his power over the world. God began to communicate His will to him through intermediaries - Angels, who, thus, became, as it were, the rulers of the world. But this is only temporary dominion. The new world, reborn, restored to the first holy blissful state, the future universe, must be not under the authority of Angels, but under the authority of regenerated humanity, in the world of the God-man, the Lord Jesus Christ. This is confirmed by the testimony of Scripture. 2:6–8 (before the words “under his feet”). In the given passage of the psalm (see Ps. 8:5–7) the ideal man is depicted in his greatness and glory in the universe. God is great and wonderful in the affairs of nature, and if we consider the great miracles of our sky, moon and stars, then in comparison with them man, a weak inhabitant of the earth, seems like a complete nonentity, and it almost even becomes incomprehensible how God pays attention to him, remembers him, visits him. And yet, man is a miracle above all the miracles of God’s visible creation; only in a small way and for a short time only did God place him lower than the Angels. He clothed him with the radiance and glory of His image and subdued everything that exists in nature under his feet: nature, therefore, is the servant of man according to the promise given by God to man in Paradise (see Gen. 1:28). Saint Paul applies this image of the ideal man to Jesus Christ, who, as God, took upon Himself pure human nature in order to restore fallen humanity in it to the holiness, glory and power it had lost. And He restored in His Person - He became the ideal man to whom the whole world should submit - everything created, and therefore the Angels. 2:9 (from the words “When he subdued”). So, God did not subject the future world, the new dispensation of salvation, to the Angels, because the testimony given says that God put everything in subjection to the Son of Man Jesus Christ, therefore, it is clear that everything was subject to Him - and the Angels - except the One who put all things in subjection to Him (see 1 Cor. 15:27). True, says Saint Paul, now not everything has been subjugated to Him; death, the devil, and unbelief still reign in the world. But for a short time, we see Jesus, humiliated before the Angels, already crowned with glory and honor, precisely in His resurrection, ascension into heaven and sitting at the right hand of the Father. He was crowned with this glory from the Father for suffering death for everyone, in order to communicate to everyone the fruit of this death - the resurrection by the grace of God. If one half of the psalm, the crowning with glory and honor, was fulfilled in Jesus Christ, then this serves as a guarantee that it will be fulfilled and that God will put everything under His feet. The Holy Fathers explain the expression “by the grace of God to taste death” this way: not out of duty, but out of grace, God gave His Son to death, and not for believers only, but for the whole world. Although not everyone was saved, He fulfilled His duty. He said it perfectly: “I tasted it.” For indeed, He remained in death only for a short time and was immediately resurrected. Just as a doctor, seeing a patient who is afraid to take the medicine prepared for him, first tastes it himself in order to convince the patient to decide to take it, so the Lord Jesus Christ, seeing us afraid of death, Himself tasted it, although He had no need for it (Theophylact, Chrysostom). IV. The Son of God had to become incarnate and suffer (2:10–18) But so that the suffering and death of Jesus Christ could not confuse and arouse bewilderment among Palestinian Christians, Saint Paul explains their meaning in the New Testament economy of people’s salvation. 2:10. For such was the will of God the Father, who, having created everything for His eternal glory, determined to restore what was destroyed by sin, and especially to make people again His sons. But fallen man could achieve sonship of the Divine only in a way completely opposite to the way in which he lost it. He fell away from God through disobedience and devotion to sensuality, therefore, he could return to God only through obedience and self-denial, through suffering. But since man could not do this on his own, God the Father sent His Son so that He, through obedience to God, humility, suffering and death on the cross (see Phil. 2:8-9) would reconcile humanity with God and, having glorified man in His person through obedience and suffering, would again return the fallen sons of God to the lost glory - to sonship with God, as the perfect Conqueror of sin and death, therefore the Leader of people to salvation. Obviously, in order to accomplish such a work of salvation and become a real leader for those being saved, the Son of God needed to be incarnate, as St. Paul further proves. 2:11–13. Since God the Father determined to save people through His Son through His suffering and death, He who sanctifies, as the High Priest for us to God, and those who are sanctified, for whom He makes the consecrated sacrifice, must be of one thing - come from the seed of Adam, for this He had to be incarnate. Therefore, the Son of God took on human flesh and became, along with people, a descendant of the one Adam. Therefore, He, despite His greatness and holiness and their poverty, was not ashamed to call people His brothers. And that Christ calls people His brothers, Saint Paul proves with the Old Testament Scriptures. Thus, in Psalm 21, which prefigures the suffering and glorification of Jesus Christ (cf. v. 23), He says to God the Father: “I will proclaim Your name to My brethren - people, I will sing Your Glory in their assemblies.” In another place, where the dangers, victories and Kingdom of the Messiah are predicted in the form of King David, the Messiah says as a Man: “Subject to God, I will trust in God” (cf. 2 Sam. 22:3), as His human brothers do in similar cases. And through the prophet Isaiah he says: “Here I am and the children whom You have given Me” (see Is. 8:17–18). He calls the redeemed people His children, whom God gave Him (see John 17:12). The idea that Jesus Christ himself had to become a man in order to redeem people is explained even more closely by Saint Paul in the following words. 2:14–15. Since those whom God wanted to associate with Christ as children have flesh and blood - a bodily nature, then Christ, who was to become their second Forefather - Adam, had to also take on flesh and blood - a human bodily nature. Because only as a man could Christ die and with His death atone for the sins of mankind, satisfying the justice of God, which condemned people to death for their sins, and thereby deprive the power of the one who has the power of death - the devil, as the culprit of sin, the consequence of which was death. The devil supported sin in people, and through sin - death, and used both as power and strength for the destruction of mankind. Therefore, all people throughout their lives were in slavery to sin and the devil and trembled at death. The incarnate God delivered people from this slavery to sin and fear of death by His death and resurrection: by death He redeemed from the slavery of sin, and by resurrection He destroyed death (see 2 Tim. 1:10). By death here, obviously, we mean bodily death, which, according to the teachings of St. Paul, was abolished or destroyed by the Lord Jesus Christ by His resurrection. While it still exists in people, but in their spiritual rebirth both in the font of Baptism and in the Sacrament of the Eucharist (cf. John 6:51-58), a seed of a new bodily life is placed, which in the future life will be incorruptible, the expectation of which is implanted in the soul of believers. That Jesus Christ had to take on human nature for the redemption of people, St. Paul proves in another way. 2:16–18. The Lord Jesus Christ, according to the teachings of St. Paul, had to become incarnate because He “does not receive angels,” in fact, He takes by the hand to help them, to redeem them, but rather the seed of Abraham, to whom the promise was given by God. For this, He had to be in everything like people - brothers, so that, thus, by His death on the cross, as a righteous sacrifice, to be the Eternal - True, Strong, able to save from sins (Chrysostom) High Priest before God - to satisfy the Divine truth for the propitiation for the sins of the people, on the other hand, to be a Merciful High Priest towards people, to show mercy to people in their weaknesses. He voluntarily took upon Himself all the suffering of mankind in order to experience them on Himself, as if to practically study them, and thereby He will be more likely to help those who are tempted in their sufferings and sorrows (cf. Luke 22:27–28). St. Chrysostom explains perfectly: “He who is so great, who is the radiance of the glory of God and the image of His being, who created the eyelids and sits at the right hand of the Father, he strived to become our brother in everything, and for this he left the Angels and the powers on high, descended to us and took on our flesh. And how many blessings He has given us! He not only honored us with brotherhood, but also wanted to be our High Priest before the Heavenly Father. He took on our flesh solely out of love for mankind, in order to have mercy on us. What does true mean? True, Mighty, for the Son alone is the Faithful High Priest, who can save from the sins of those of whom He is the High Priest. Therefore, in order to offer a sacrifice that could purify us, He became a man. There was no one who would sacrifice for us; He saw us in this position and was moved with compassion, becoming the High Priest Himself, because he suffered. Christ, having come, actually experienced what we endure. Now He is not unaware of our suffering, for He knows not only as God, but also as Man. He suffered, so we can have compassion. God is Impassive, but here the Apostle speaks of the Incarnation, as if he were saying: the very flesh of Christ endured much suffering, therefore He with great readiness gives a helping hand.” Section two. The Superiority of Jesus Christ over Moses (3:1–4:13) The Old Testament theocracy also had a glorious mediator between angels and people - Moses, with whom God talked face to face. From what has been said above about the superiority of Christ over the Angels, it is self-evident that Christ is even more superior to Moses. Therefore, Saint Paul briefly speaks about the superiority of Christ over Moses and more in order to base his further moral teachings on this. I. Moses as a creature is a servant, and Christ is a Son (3:1–6) 1 Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, 2 Who is faithful to Him who appointed Him, as Moses was in all His house. 3 For He is worthy of greater glory than Moses, inasmuch as he who built it has more honor than the house, 4 For every house is built by someone; and the one who arranged everything is God. 5 And Moses was faithful in all his house, as a minister, to bear witness to the things which were to be declared; 6 and Christ is like a Son in His house; But we are His house, if only we hold fast the boldness and hope in which we boast. 7 Why, as the Holy Spirit says, now when you hear His voice, 8 Do not harden your hearts, as in the time of murmuring, in the day of temptation in the wilderness, 9 Where your fathers tempted Me, tried Me, and saw My works for forty years. 10 Therefore I was indignant at this generation and said: They continually err in heart, they have not known My ways; 11 Therefore I have sworn in My wrath that they should not enter My rest. 12 Take heed, brethren, lest there be in any of you an evil and unfaithful heart, lest ye depart from the living God. 13 But teach one another every day, as long as you can say, “Today,” lest any of you become hardened by being deceived by sin. 14 For we have become partakers of Christ, if only we hold fast the life we have begun to the end, 15 until it is said: “Today, when you hear His voice, do not harden your hearts as in the time of murmuring.” 16 For some of those who heard began to murmur; but not all who came out of Egypt were with Moses. 17 With whom was He angry for forty years? Is it not on those who sinned, whose bones fell in the wilderness? 18 Against whom did he swear that they would not enter His rest, if not against those who were disobedient? 19 So we see that they could not enter because of unbelief. 3:1–2. since Jesus Christ is the Merciful and Faithful High Priest, then you, he says, Christian brothers, saints, as called to participate in the heavenly calling that comes from heaven and leads to heaven (cf. Rom. 8:29-30), be especially attentive (“understand”) to Jesus Christ, whom God the Father sent (see John 17:3-8, 20:21; Gal.1:4 ) to teach us confession - the Christian faith (cf. 1 Tim. 6:12-13), and Who is our High Priest - a constant Intercessor for us before God. And Jesus Christ is the High Priest, faithful to God the Father, who fully satisfied the truth of God with His ministry, corresponding to His purpose of being the Organizer and Intercessor of the New Testament Church, just as Moses was the faithful organizer of the Old Testament theocracy and intercessor for his people, and was faithful in the whole house - the people of God (see Numbers 12:7). So, both Moses and Jesus Christ, as ministers of the two Testaments, are comparable to each other in their fidelity to the one who established them. But in the essence of persons and deeds, Jesus Christ surpasses Moses. 3:3–4. Saint Paul says that Moses was faithful in the whole house, that is, in the Jewish people, however, he was one of this house, and he was a man like the others, although a saint, but he was a slave along with them, just like the trustees in the houses. Although they are superior to others, yet they are servants along with others. Therefore, since Moses was part of the house, he too was created by someone, and the one who created him undoubtedly surpasses him. And the Son of God created him, who took flesh and was called High Priest for his sake, therefore, he is superior to him” (Theophylact). Further, Moses is a servant in the house of God, and Christ is the Son. 3:5–6. Moses was faithful throughout the house of God, that is, in the Old Testament Church as a minister who had to testify to what God wanted to announce to the people of Israel, that is, the Divine law of church institutions. Moses' testimony was true because God spoke to him “mouth to mouth” (Num. 12:8). In the Old Testament Church, Moses occupied almost the same position as the apostles in the New Testament Church. And Christ the Lord (is faithful) is like the Son in the house. He is in charge of the house, not as a servant who is part of the house (belongs to the house). Moses was a minister in the Old Testament Church, and Christ is the Son in the New Testament Church, founded by Himself in the hearts of those who believe in Him (cf. Eph. 2:20–22: 3–17; Rev. 3:20). We become members of the house of Christ - His Church - only when we firmly maintain faith in His goodness and hope in the invisible blessings that He bestows on us. But one cannot become a member of Him by one external birth, as in the Old Testament by one bodily descent from Abraham, but one must firmly believe and hope to the end, until one receives the expected bliss. II. Warning against unbelief and falling away from Christianity (3:7–19) From the superiority of Jesus Christ over Moses, St. Paul derives an instruction for Christians to firmly believe in Christ and unswervingly adhere to His teachings, and a warning so that they do not suffer a worse fate than the unbelieving Jews for deviating from the law of Moses. 3:7–9. Since the Lord Jesus Christ grants salvation only to those who, with full trust in Him, will firmly, to the end, preserve His teaching, Saint Paul exhorts believers to be attentive to the voice of the grace of the Holy Spirit, calling people at their own discretion to salvation, and not to persist in sin. Do not harden your heart, lest you become like the Jewish people, who, during forty years of wandering in the desert, under the guidance of God Himself, seeing His deeds, what He did for them, angered Him, grumbled at them, and did not do His will. For this God punished them. 3:10–11. Since the Jews in the desert, despite the many miracles of God shown to them, either did not believe God, or doubted His leadership, saying: “If the Lord is in us” (Ex. 17:7), in a word, did not know His ways along which He led the Jewish people, God was angry with them and with an oath, as an immutable definition, stated that these people would not enter His rest - the land promises where they could rest from their labors in the wilderness (Ps. 94:7–11, cf. Deut. 12:9). God destroyed them all in the wilderness, except two - Joshua and Caleb. Hence St. Paul gives a warning to Jewish Christians. 3:12–13. In view of such wrath of God against unbelievers, Saint Paul commands Jewish Christians to carefully watch themselves so that there is no evil heart in anyone, due to its depravity inclined to unbelief, for an evil heart, corrupted by sin, is the source of unbelief (cf. Rom. 1:21). This unbelief, having reached its highest degree, ends in a complete falling away from God, which is why he said: “lest you depart from God,” whose previously spoken word about the Jews is valid now, as then, and He, as the Living One, can carry out His threats over them, the unbelievers. But sin, which hardens the heart and draws people to unbelief and falling away from God, has an attractive, seductive power - flattery, so that a person easily falls into its snare. Therefore, vigilance and caution are necessary, which is what St. Paul exhorts. This vigilance should not be limited to ourselves, but should extend to others - our neighbors. “Instruct,” he says, “one another every day,” always, throughout your life, as long as you can say “now,” while our time of life continues in the kingdom of grace. And the grace of the Lord Jesus will help you get rid of sin. 3:14–15. For He who loved us so much that He made us partakers of His, members of His Body, of which He is the head, participants in what belongs to Him (Chrysostom), will not allow us to be torn away from Him, unless we wish (Theophylact). His grace will support us on the path of virtue, if only we firmly preserve His life begun in us, with the help of faith, until the end, until we hear the voice of grace calling us to Him, and do not turn away from Him, do not harden our hearts with our unbelief in Him, like the children of Israel who grumbled against God in the wilderness. 3:16–18. God brought the entire Jewish people out of slavery in Egypt to bring them into His rest, the Promised Land. All of them at Sinai heard the voice of God, speaking His commandments to them, and they also heard the will of God from Moses. But most of them died in the wilderness, except for Caleb and Joshua and those who did not reach the age of twenty (see Numbers 14:28–30). Why was God angry with His people? Why did he destroy almost all of him in the desert? He was indignant for forty years against those who, hearing His voice calling to Himself, did not fulfill His will - they sinned. He swore that those of the people who were disobedient to Him, did not do His will, and did not submit to Him would perish in the wilderness. The reason for the disobedience was unbelief. 3:19. So, from the history of the Jewish people, St. Paul proved that unbelief destroyed the Israelites in the wilderness, preventing them from entering the promised land as the rest of God. Everything that Saint Paul had hitherto said about the unbelief of the Israelites and about their punishment for this unbelief in the desert, apparently, applied only to them, and not to Christians. But St. Paul goes on to prove that God’s promise of peace also applies to Christians. III. Encouragement to earnestly pursue God's rest (4:1–13) 1 Let us therefore beware lest, while the promise of entering His rest remains, any of you may be found to be late. 2 For it was announced to us, as well as to them; but the word they heard did not benefit them, not being mixed with the faith of those who heard it. 3 But we who have believed enter into rest, for He said, “I swore in My wrath that they should not enter My rest,” although His works were accomplished at the beginning of the world. 4 For nowhere is it said about the seventh day like this: And God rested on the seventh day from all His work. 5 And here again: “They will not enter My rest.” 6 Therefore, since it remains for some to enter into it, but those to whom it was first told did not enter into it because of disobedience, 7 then he also defines a certain day, “today,” speaking through David, after such a long time, as it is said above: “Today, if you hear His voice, do not harden your hearts.” 8 For if Joshua had given them rest, no other day would have been spoken of after that. 9 Therefore there still remains a Sabbath for the people of God. 10 For whoever has entered into His rest has also rested from his own works, just as God did from His. 11 Let us therefore be diligent to enter into this rest, lest anyone, following the same example, fall into disobedience. 12 For the word of God is living and active and sharper than any two-edged sword, piercing even to the division of soul and spirit, joints and marrow, and is a discerner of the thoughts and intentions of the heart. 13 And there is no creature hidden from Him, but everything is naked and open before His eyes: to Him we will give an account. 14 Therefore, since we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all points like as we are, yet without sin. 16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need. 4:1. Since the Israelis, for their unbelief, did not enter the land of peace and promise, and the opportunity to enter into the true rest of God still remains, therefore Saint Paul exhorts the Jewish Christians so that they live cautiously in Christ, do not darken their hearts with unbelief, and do not be late to take advantage of the call to this rest, so as not to be deprived of it, like the Israelis. For the promise of God's rest also applies to Christians. 4:2. The promise of entering into God's rest was not fully fulfilled and did not cease with the entry of the Israelites into the land of Canaan. On the contrary, the land of promise - Canaan, was only a prototype of the true land of rest, which is promised to us Christians, for we too were commanded to enter His rest, just like those - the Israelites. But this calling of the Israelites into God’s rest did not bring them any benefit, since it was not combined with faith, with which they were supposed to assimilate what they heard. What is this promised peace of God, into which you can only enter by faith? 4:3–5. The Israelites, having received from God the promise of God’s rest, did not enter it because they did not believe, but we Christians believe and by faith we will enter into God’s rest. What kind of peace of God is this? By it, he says, one cannot in the highest sense understand the land of Canaan, but one must understand that peace of God that came after creation, when God saw that all good was green, and He rested from all His works. Saint Paul proves this idea this way: God says that “they will not enter My rest” (Ps. 95:11), although His works were completed and finished at the beginning of the world. And in the book of Genesis (see Gen. 2:2) it directly says that God “rested on the seventh day from all His work,” but here it says “they shall not enter into His rest.” From this comparison it is clear that by the rest of God it is not the land of Canaan that is meant, but the rest of God from the works of creation, which continues even now. The idea of ​​this whole passage is this: God, having created the world by His word in six days, rested from His works on the seventh day in blissful joy over the wonderful creation that He had accomplished. But He wanted to make man a participant in His blessed joy of peace when he completed the activity assigned to him by God, which was to subordinate nature, as matter, to the spirit of man, created in the image of God, and thus form an eternal Divine unity from earth and heaven. After completing such a deed, a person would become a participant in Divine blissful peace. But man fell and thereby completely perverted his purpose, he himself submitted to matter - the flesh. The merciful Lord did not leave him to perish completely. Immediately after the fall of man, He, in a promise, showed him the means to rise again to his destiny and enter into the rest of God, in the seed of a woman through faith in Him, and He Himself led the Jewish people to this with His revelations and promised them, as a symbol of this rest, the land of Canaan. But the Jewish people did not believe in Him, so God confirmed with an oath that they would not enter His true rest. Consequently, the promise of God about the inheritance of God’s rest was not fulfilled for the people of Israel, but it did not cease with their unbelief, but continues to exist to this day, which St. Paul further proves. 4:6–8. Since, as a result of the existing continuation of this rest of God, even now some can still enter this rest, and the Israelites did not enter it for their unbelief, but God wants to have participants in His rest, then a long time later, after Israel entered the land of Canaan, He again calls to us through the prophet David: now, when you hear the calling voice of God into His rest (cf. Ps. 94:7), “do not harden your hearts.” And from the fact that God, through David, indicates something new, it now follows that there can be no talk here about the land of Canaan. After all, Joshua really led the Israelites into this rest, therefore, if the promise of God’s rest had been fully fulfilled with the entry of the Israelites into the Promised Land, then there would not have been a new call through David into His rest. 4:9–10. From the previous it follows that entering into this rest of God and celebrating there in the blissful joy of the Sabbath remains still a promise for the people of God. When he has completed the difficult struggle with the flesh and sin, then he will enter the rest of God, having calmed down from the traces of curse and death (cf. Rev. 14:13). Saint Paul calls Christians into this blessed rest and indicates the motivation for this. 4:11–12. So, the voice of God, he says, calls us into the blessed rest of God; Let us show Him obedience and try to enter into Him through faith and obedience to God and His revealed teaching. For it (the word of God) has in itself the source of life and judgment. It is alive, not only a sound, like our word, not just an external shell in which we clothe concepts in order to make them, as it were, visible to ourselves and others, but as an expression of living, eternal truth, it has an internal living force in itself, so that, being perceived by the human soul in faith, it becomes the embryo of a fruit (cf. Matt. 13: 3-8). The Word of God, further, is called effective, strong, because it carries within itself the power of accomplishment and fulfillment: “God spoke, and it happened.” “Just as the rain,” says God through His prophet, “comes down from heaven and does not return there, but waters the earth and makes it capable of giving birth and growth, and gives seed to him who sows and bread to him who eats, so is My word that proceeds from My mouth – it does not return to Me void, but does what I willed, and accomplishes what I sent it for” (cf. Isa.55:9-11). For those who disobey him, the word of God is sharper than a two-edged sword, the sharpest, which penetrates into the interior of the body so deeply that it separates the brain from the members of the body. Likewise, the word of God penetrates to the depths of man’s spiritual nature, so that it divides the spirit, the soul of man. The Word of God distinguishes three parts of man: flesh, soul and spirit. Flesh is his material nature, spirit is the highest spiritual nature, breathed into man from the mouth of God, from His breath. He is the organ of the highest properties of man - the image and likeness of God. The soul is a mediator between spirit and body, an organ of sensations, feelings, desires, ideas, concepts, judgments and other things. She is the form of the body, the beginning that forms and animates the body. It serves as a connection between spirit and body, through which the spirit controls the body. 115 The Word of God, penetrating deeply into the spiritual nature of man, separates the spirit and soul in their interaction, and thereby breaks the connection between them, from which an abnormal, painful life arises in a person, and condemns the most secret things - the feelings and thoughts of the heart, which are often unclear to the person himself. All this encourages a Christian to sincerely believe in the Divine revelation and follow His voice, calling him to the rest of God, carefully watching his heart so that nothing evil creeps into it, for nothing can be hidden from God. 4:13. God, the Source of the word of revelation, “not only tests and knows the hearts of people, but even if someone pointed to the Angels and Archangels, the Cherubim and Seraphim, everything created by Him is open before Him. Nothing can hide before His eyes, nothing can be hidden from Him. To such an All-Seeing and All-Knowing God we will have to give an account not only of our obvious deeds, but also of the innermost feelings and thoughts of our hearts. How carefully we must watch ourselves” (Chrysostom). Section three. The superiority of Jesus Christ to the high priests of the Old Testament (4:14–7:28) Having read what St. Paul wrote, Jewish Christians, naturally, could either think or say: we are ready to follow the voice calling us to the blessed rest of God, but we cannot get rid of voluntary and involuntary sins, especially in the feelings and thoughts of the heart, which the Lord sees everything and will demand an account of them from us at His Judgment. How can we cleanse ourselves of our sins before God? Who will intercede for us before God? In Old Testament religion, God appointed purification sacrifices for various sins. There is a high priest interceding for the people before the throne of God in the Holy of Holies. In Christianity, there are neither purifying sacrifices nor a high priest - an intercessor before God. St. Paul responds to this by saying that Christians have a High Priest closer to God than the Old Testament High Priest, and a Sacrifice of higher significance than the Old Testament sacrifices. I. Christians have a High Priest who is closer to God than the Old Testament high priests (4:14–16) 4:14–15. And we Christians, he says, have a “great High Priest” in the person of Jesus Christ, the Son of God. He, having become incarnate and made the great Calvary sacrifice for us, resurrected after His death, ascended into heaven, passed through heaven and sits at the right hand of the Father, interceding for us before God the Father, not on earth, like the Old Testament bishop, but in heaven, and face to face, like the Son of God. Let us, trusting in His all-powerful intercession, firmly adhere to our confession, what and how He taught us, and He will help us to be cleansed from our sins and overcome all our sorrows. For He, living among us, experienced on Himself all human sorrows, even to the suffering of the cross. But He endured them courageously, without being subjected to sinful temptations, so He can fully sympathize with us in our sorrows and struggle with sin and provide His all-powerful help. 4:16. Since, he says, we have such a High Priest who is close to God and has known our infirmities, except for sin, and can sympathize with us, then we can boldly - not with a painful state, but without hesitation, with a clear conscience and with firm faith in the High Priest, approach the throne of His grace, the throne not of judgment, but pouring out grace, in full hope that He will grant us and forgiveness of sins, and grace-filled help in our needs and sorrows at a time when we do not have our own strength to overcome them, when, at His discretion, we most need it. II. Why Jesus Christ can rightfully be called the High Priest (5:1–10) But what is common between Jesus Christ and the Old Testament high priests, so that He (Jesus Christ) could rightfully be called a High Priest? To resolve this question, St. Paul points out the similarities between both. Firstly, the Old Testament high priest was chosen from among the people to be an intercessor before God for his people. 1 For every high priest chosen from among men is appointed for men to serve God, to offer gifts and sacrifices for sins, 2 who is able to bear with the ignorant and erring, because he himself is overcome with weakness, 3 And therefore he must offer sacrifices for sins both for the people and for himself. 4 And no one accepts this honor of his own accord, but he who is called by God, like Aaron. 5 So Christ did not appropriate to Himself the glory of being a high priest, but He who said to Him: You are My Son, today I have begotten You; 6 as in another place he says: You are a priest forever, according to the order of Melchizedek. 7 He, in the days of His flesh, with a strong cry and with tears offered prayers and supplications to Him who was able to save Him from death; and was heard for His reverence; 8 Though He was a Son, yet He learned obedience by what He suffered, 9 And being perfected, he became the author of eternal salvation to all who obey him, 10 He was named High Priest by God according to the order of Melchizedek. 11 We should talk a lot about this; but it is difficult to interpret, because you have become unable to listen. 12 For according to the times it was fitting that you should be teachers; but you again need to be taught the first principles of the word of God, and you need milk, not solid food. 13 Everyone who is fed on milk is ignorant of the word of righteousness, because he is a child; 14 Solid food is characteristic of the perfect, whose senses are trained by skill to distinguish between good and evil. 5:1–3. Since the Old Testament high priest was an intercessor before God for the people, he was chosen from among the people and dedicated to the service of God in order to propitiate God through gifts and sacrifices and intercede with Him on behalf of the people. He was chosen from among the people in order to know and sympathize with experience, to sympathize with the weaknesses of people who sin out of ignorance, out of ignorance, although almost every sin, carried away by the charm of pleasure, darkens the consciousness of the sinner and makes him ignorant, deluded (Theophylact). And since the high priest himself, as a person with infirmities - the sins of the people, he himself had to first cleanse himself of them so that his sacrifices for the people would be pleasing to God. Secondly, every high priest must have a legal election, established by God. 5:4. Since the high priest is a servant of the Lord, he did not have the right to begin serving Him without a calling from Him, as was the case with Aaron (see Exodus 28:1; Lev.8:2; 2 Chronicles 26:18). Anyone who voluntarily accepted this ministry was punished by death from God (see Numbers 16:3–17:11; 2 Chronicles 26:19), and Jesus Christ was called to serve as a high priest by God Himself. 5:5–6. He did not come to fulfill His will in the world, but the will of His Father, Who sent Him into the world (see John 8:42). But Saint Paul does not limit himself to this, but proves by Old Testament prophecy that Jesus Christ was appointed by God Himself as the High Priest. For God, who called Jesus Christ incarnate His Son (see Ps. 2:7, cf. Matt. 3:17), in another psalm calling His birth eternal - before the star, also calls Him High Priest, but not after the order of Aaron, but after the order of Melchizedek (Ps. 109:4). Therefore, Jesus Christ has His high priesthood from God. Then He, like the Old Testament high priests, was chosen as a Man who takes into account the infirmities of people and intercedes for them before God. 5:7–8. Jesus Christ, having accepted human flesh and taken upon himself the sins of the world, first purified Himself through prayer and weeping in the bloody feat of Gethsemane, so that His sacrifice would be pleasing to the Lord. And the Lord really heard His prayer, sent an Angel to strengthen His strength and granted Him victory over death through resurrection. He completely submitted to the will of God, although He is His Son, and through suffering he learned obedience, “being obedient even to the point of death... on the cross” (Phil. 2:8). 5:9–10. And having been accomplished, having become what He had to become through suffering and obedience, He offered Himself as a sacrifice for the sins of people and with its blood ascended into the Holy of Holies - into heaven to the Throne of God, in order to grant eternal salvation to those who will obey Him - His commandments and teachings. For this sacrifice and intercession, He was named by God the Eternal High Priest, as prophetically stated in Psalm 109, but not according to the order of Aaron, for the Old Testament high priests could not do all this, but according to the order of Melchizedek. III. Reproach for an external, infantile understanding of the truths of Christianity (5:11–6:20) Saint Paul interrupts the further development of speech about Jesus Christ as the High Priest according to the order of Melchizedek by reproaching Jewish Christians for their external, infantile understanding of Christian truths. 5:11–14. As a result, he says, of your weakness, your inability to understand the deep truths of Christianity, it is difficult for you to understand the teaching about how Christ is the High Priest according to the order of Melchizedek. You have already believed in Christ, have long heard about the Sacraments, and therefore you yourself should be teachers of others. But you yourself also need to be taught, and, moreover, taught the Christian alphabet - “the first principles of the word of God” about the humanity of Christ, about His humble state, and not about His Divinity, for the understanding of which a perfect mind is required. You have an infant mind, incapable of understanding the teaching of deep and sublime truths, therefore you need to be fed with milk, not solid food, taught what your infant mind can clearly understand. Because “everyone who is fed with milk,” that is, with the elementary Christian truths about Jesus Christ as a man, “ignorant of the word of truth,” does not have the highest wisdom about Jesus Christ as God, for he still has an infant mind, incapable of understanding this. Solid food - sublime dogmas about the Divinity of Jesus Christ, is characteristic of a perfect mind, which has achieved such perfection through skill, or exercise of the feelings of the soul in the Divine Scriptures, to distinguish, on the one hand, sublime and low teachings, on the other, healthy and corrupt, or in short, to distinguish between good and evil (Theophylact). Having accepted the teachings of Christ earlier than others, Palestinian Christians not only did not improve in the knowledge of Him, but again showed a tendency to return to Judaism. 1 Therefore, leaving the beginnings of the teaching of Christ, let us hasten to perfection; and let us not again lay the foundation for turning from dead works and believing in God, 2 the doctrine of baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And we will do this, if God allows. 4 For it is impossible - having once been enlightened, and having tasted the heavenly gift, and having become partakers of the Holy Spirit, 5 and having tasted the good word of God and the powers of the world to come, 6 and those who have fallen away, to renew them again with repentance, when they again crucify the Son of God within themselves and mock Him. 7 The land that drinks the rain that falls on it many times and produces grain that is useful to those for whom it is cultivated receives a blessing from God; 8 But the tree that produces thorns and thistles is worthless and is close to a curse, the end of which is burning. 9 However, for you, beloved, we hope that you are in better condition and that you are holding on to salvation, even though we say this. 10 For God is not unjust, that he should forget your work and the labor of love which you have shown in His name, serving and serving the saints. 11 We desire that each of you, for the complete assurance of hope, will show the same zeal to the end, 12 So that you do not become sluggish, but imitate those who through faith and patience inherit the promises. 13 God, making a promise to Abraham, as he could not swear by anyone higher, swore by himself, 14 Saying: By blessing I will bless you, and by multiplying I will multiply you. 15 And so Abraham, being patient, received what was promised. 16 People swear by the supreme, and an oath as evidence ends all their disputes. 17 Therefore God, desiring to show the heirs of the promise the certainty of His will, used an oath as a means, 18 so that in two certain things, in which it is impossible for God to lie, we may have sure consolation, who have fled to take hold of the hope that is set before us, 19 which is like an anchor for the soul, safe and strong, and enters into the interior behind the veil, 20 Where Jesus entered as a forerunner for us, becoming a High Priest forever after the order of Melchizedek. 6:1–2. Instead of following the apostle forward to perfection in the accepted teaching about Jesus Christ, Palestinian Christians are retreating back to Judaism, and therefore need to have the rudiments of the teaching about Christ explained to them, about the works leading to death and life, about faith in God, they argue about the advantages of baptisms - John's and Christ's and about ordination at the same time, about the resurrection of the dead with the Sadducees and about the afterlife. Saint Paul promises to talk about all this later. 6:3. If God commands, and if they have not completely fallen away from the faith and grace of God, then St. Paul hopes to enlighten their minds with more perfect knowledge of Christ Jesus. If they have fallen or fall away from Christ, then everything will be completely useless. 6:4–6. For it is impossible to hope for conversion to Christ and the enlightenment of those who deliberately fell away from Him, being enlightened both by His teaching and by the grace of the Holy Spirit, which, renewing their souls and reviving them, allowed them to feel and taste joy and peace and anticipate future bliss. Such people, who have deliberately fallen away from Christ, blaspheme the Holy Spirit (see Matt. 12:31), are likened to those Jews who, hearing the teachings of Christ and seeing His miracles, laughed at Him as a deceiver and shouted: “Crucify Him!” - such people are likened to the cursed earth. 6:7–8. For the earth, if it is good, then, watered abundantly by rain, bears fruits to those who cultivate it and “a blessing from God,” and the unprofitable earth, although it is also abundantly watered by rain, brings “thorns and thistles... and is close to damnation” and, if it does not improve, then, as worthless, it is subject to destruction by fire. So it is in spiritual life. The human soul, watered from heaven by God with both teaching and grace, if it is good, then bears the fruit of virtues that delight it, and is blessed by God, and the unkind soul, although it is also watered, bears or wears out the fruits of evil and, if it does not correct itself, will be subject to damnation and condemnation to hell fire. However, St. Paul does not think that Palestinian Christians will become like this cursed land. 6:9–10. Although I, he says, likened you to the earth subject to damnation, I said this as a warning to you. In fact, I hope that you are in a better condition and will receive not a curse, but a blessing from God, who, in His truth, will support you on the path to salvation and grant it, since you were formerly true believers in Him, loved Him and did good deeds in His name, serving the holy brothers, and even now continue to serve them. St. Paul goes on to explain why and why he judged them so harshly. 6:11–12. Not because, he says, I spoke about falling away from the faith of Christ and the disastrous consequences of this, because you really were like that, but in order to arouse in each of you the same zeal that you showed to the saints in the name of God, with complete confidence in the hope and help of God and for the future blessed peace in the Kingdom of the Son of God, Jesus Christ, so that you “do not become lazy” - do not weaken in your faith, but like the saints to your forefathers, who received the promises of God for their faith and patience, and you were strengthened in faith and patience. Remember the story of faith and patience of our father Abraham and the immutability of God’s promises to him. 6:13–15. God gave Abraham the promise that a son would be born from him and that his descendants would be as numerous as the sand of the sea (see Gen. 22:17); Meanwhile, Abraham and his wife Sarah, due to their old age, no longer had natural hope for their offspring. Abraham believed God, a son was born to him, and he grew up. But God commanded Abraham to sacrifice it to Him. Abraham obeyed the will of God. For such a deep and firm faith of his, God swears to confirm His promise of the origin of numerous descendants from him. Abraham fully believed the promise, although he did not wait for the fulfillment of the promise himself, but received its fulfillment in the person of his descendants. Why did God swear at His promise? 6:16–18. Just as people, when doubts, bewilderments, and disputes arise between them, to stop them, swear in the truth by something higher, as if calling it as a witness and mediator of their truth, and people believe such an oath and stop their disputes, so God, following the example of people and for people, confirms the promise He made with an oath by Himself, since He has no one higher than Himself, so that both the promise given in a word and the oath are like two things that were immutable for God had firm consolation for man and an immutable hope of receiving what was promised. So it was with Abraham: he believed God and received what He promised. So we, Christians, must believe in God and hope to receive the bliss He promised us. This hope, amid the storms and temptations of life, should be for us the anchor of our salvation. 6:19–20. What a firm and safe anchor serves for a ship during a storm at sea, the same serves for Christians, overwhelmed by suffering, as the hope for the fulfillment of the Divine promise of eternal blissful life to those who firmly and sincerely believe in the Lord Jesus Christ: it leads them into the interior - behind the veil, where God dwells, into eternal blessed life, where, as the Forerunner, our great High Priest, Jesus Christ, has already ascended for us, and He will lead us there too. For He is a High Priest, not according to the order of Aaron, but according to the order of Melchizedek. IV. The meaning of the priesthood of Christ according to the order of Melchizedek (7:1–28) After a digression from the topic, in order to admonish the Palestinian Christians, Saint Paul again returns to the interrupted speech about the high priesthood of Jesus Christ according to the order of Melchizedek and points out His superiority over the Levitical priesthood. A) The Apostle explains why Jesus Christ is called High Priest after the order of Melchizedek by pointing out the similarities between them (7:1-3) 1 For Melchizedek, king of Salem, priest of the Most High God, he who met Abraham and blessed him as he returned from the defeat of the kings, 2 to whom Abraham divided the tithes from all, first, according to the sign of the name, the king of righteousness, and then the king of Salem, that is, the king of peace, 3 without father, without mother, without genealogy, having neither beginning of days nor end of life, being like the Son of God, he remains a priest forever. 4 You see how great is he to whom Abraham the patriarch gave tithes of his best spoils. 5 Those who receive the priesthood from the sons of Levi have a commandment to take tithes according to the law from the people, that is, from their brothers, although these also came from the loins of Abraham. 6 But this one, who was not descended from their lineage, received tithes from Abraham and blessed him who had the promises. 7 Without any contradiction, the lesser is blessed by the greater. 8 And here mortal men take tithes, and there he who has a testimony about himself that he lives. 9 And, so to speak, Levi himself, who receives tithes, in the person of Abraham gave tithes: 10 For he was still in his father's loins when Melchizedek met him. 11 So, if perfection were achieved through the Levitical priesthood, for the law of the people is connected with it, then what further need would there be for another priest to rise up in the order of Melchizedek, and not be called after the order of Aaron? 12 Because with the change of the priesthood there must be a change of the law. 13 For He of whom this is spoken belonged to another tribe, from which no one came to the altar. 14 For it is known that our Lord arose from the tribe of Judah, about which Moses said nothing regarding the priesthood. 15 And this is even more clearly seen from the fact that in the likeness of Melchizedek another priest is raised, 16 Who is such not according to the law of carnal commandment, but according to the power of unceasing life. 17 For it is testified: You are a priest forever, according to the order of Melchizedek. 18 But a former commandment is set aside because it is weak and useless, 19 For the law made nothing perfect; but a better hope is introduced, by which we draw near to God. 20 And how this was not without an oath, - 21 For they were priests without an oath, but this one was with an oath, because it was said of Him, “The Lord has sworn, and will not repent: You are a priest forever, according to the order of Melchizedek,” 22 Then Jesus became the surety of a better covenant. 23 Moreover, there were many of those priests, because death did not allow one to remain alone; 24 And this one, because He abides forever, has an imperishable priesthood, 25 Therefore He can always save those who come to God through Him, being always alive to make intercession for them. 26 This is what our High Priest should be: holy, free from evil, blameless, separated from sinners and exalted above the heavens, 27 Who has no need daily, like those high priests, to offer sacrifices, first for his own sins, then for the sins of the people, for He did this once, by sacrificing Himself. 28 For the law appoints those who have infirmities as high priests; and the word of oath, after the law, established the Son, perfect forever. 7:1–2. In the story of Abraham, to whom God gave the promise of the Messiah and with whom He made His covenant, and who himself was a priest in his house, there appears a mysterious and completely previously unknown person - Melchizedek, king and priest of the Most High God. His very name is mysterious. He is the king of Salem and at the same time a priest of the Most High God, to which he apparently had no right due to his origin. The Scriptures are also silent as to when or from whom he received the priesthood and when that priesthood ceased. But, despite all this, Abraham, the father of the covenants, returning from the victory over the northern kings (who attacked Sodom, where his nephew Lot lived), recognized Melchizedek as his priest, gave him tithes as a priest and received a blessing from him (Gen. 14:17-21). From this it follows that in addition to the legal priesthood associated with origin, with earthly life, God in His economy establishes a higher priesthood, which exclusively depends on God and to which the Levitical priesthood must cede its rights. This highest priesthood appears in the person of Melchizedek, who was, as his very name shows (literally from Hebrew: Melchi - king, sedek - truth), the king of truth and peace, because he reigned in Salem, which means peace. In this person the highest priesthood of the Son of God is represented. Melchizedek is called the king of righteousness and peace, and Jesus Christ is truly the King of righteousness and peace, reconciling heavenly and earthly things. Further, Saint Paul points out another similarity between Melchizedek and Jesus Christ - eternity. 7:3. Melchizedek is presented in the Holy Scriptures without a father, without a mother, without a genealogy, of course, not because he did not have them, but because it pleased God to hide them from the Jews. It is also hidden when he was born and when he died, so that in the fragmentary story of the book of Genesis he seems to exist eternally. And the Lord was pleased to do this so that Melchizedek would be a type - a likeness to the Son of God, Who was without a father by earthly birth, for in the flesh He was born of one Virgin Mary, but without a mother by a higher birth, for He was ineffably and incomprehensibly born of one Father, before all ages, but beyond that and without genealogy, for “Who knows His generation” ( Is.53:8) Since the Father who gave birth to Him is in heaven and is incomprehensible, the very image of His birth is also incomprehensible. It is also impossible to comprehend with the mind the Mother who gave birth on earth, the actual image of birth, that is, how a Virgin gave birth without a husband and the like. So, Christ is actually without father and mother. Melchizedek is not without a father and without a mother, not in reality, but in the sense that his parents are not mentioned in Scripture. In the same way, Melchizedek appears to be eternal because Scripture does not speak of his birth or death. Christ as God is truly Eternal. But what about the Son of God - the Eternal Priest according to the order of Melchizedek, when there is no doubt that Melchizedek died and was not a priest forever? – Melchizedek undoubtedly died; His priesthood also ended with him. But since Scripture says nothing about his death or the cessation of his priesthood, it appears as if he were alive and his priesthood is eternal. Christ, in fact, as God is Eternal, and His priesthood is also eternal. For He is the Eternal Advocate for us before the Father at all times. He performs the highest and most mysterious sacred act for us, offering us Himself as bread and drink in a wondrous and surpassing all understanding manner (Theophylact). B) The height of the New Testament priesthood over the Old Testament (7:4–25) Having explained the name of the priesthood of Christ, Saint Paul indicates from here the superiority of the priesthood of Christ according to the order of Melchizedek over the priesthood according to the order of Aaron. a) Abraham gave tithes to Melchizedek, and Melchizedek blessed him (7:4–10) 7:4. Melchizedek turns out to be more glorious than the patriarch Abraham himself, who brings him a tithe as a gift and, moreover, from all his most valuable booty. If Melchizedek is higher and more glorious than the patriarch Abraham, who gives him tithes, then he is much higher than the priests of the law. How? 7:5–6. According to the law, the people of Israel had to give tithes (see Lev.27:30–32) to the Levites (see Num.18:21), as representatives of the power and glory of God on earth. But Abraham, himself the ancestor of the Levites, who himself received blessings and promises from the Lord (“Blessing I will bless you,” God tells him - Gen. 22:1), pays tithes to a man who is completely alien to the Jewish race and its promises, therefore, he considers himself inferior and subordinate to him. Moreover, he also receives a blessing from him, therefore, he recognizes him as superior to himself, the representative of the glory of God and the imparter of His gifts. 7:7. Everyone undoubtedly recognizes that the one who blesses is higher than the one being blessed, and therefore Melchizedek is higher than Abraham. And indeed, he is supreme, as the eternal is above the mortal. 7:8–10. If tithes here, according to the law, are given to the priesthood in the person of mortal people, then much more there - in the person of Melchizedek; worthy of them is the eternal priesthood, typified by the eternal priesthood of Melchizedek, eternal in the sense that the Scriptures do not speak of the death of Melchizedek. But lest they say: what is the attitude towards our priests that Abraham gave tithes? Saint Paul seems to answer this: and I’ll tell you what, Levi, the founder of the Levitical priesthood, came from Abraham - he was in the loins of his father, in Abraham, therefore, in the person of Abraham, and he himself gave tithes to Melchizedek, as the representative and prototype of the higher, eternal priesthood. b) God, by establishing the priesthood according to the order of Melchizedek, abolishes the priesthood of Aaron (7:11–14) 7:11–12. The priesthood is established in order to intercede for the people before God and communicate the blessings of God to the people. If the priesthood achieves these goals, then it is perfect. But if the people of Israel, through the Levitical priesthood and the ritual laws closely associated with it, could achieve righteousness before God, then why was it necessary to restore a new priesthood according to the order of Melchizedek, with new laws, if not because the Levitical priesthood could not justify man before God? The Aaronic priesthood changes to the Melchizedek priesthood. Along with it, a change is also necessary in the laws regarding the priesthood, in the ritual laws, for the new priesthood according to the order of Melchizedek has no connection with the priesthood of Aaron. 7:13–14. The Levitical priesthood comes from the house and tribe of Levi, and the priesthood according to the order of Melchizedek comes from the royal tribe of Judah. For Christ Jesus, a priest according to the order of Melchizedek, did not come from the tribe of Levi, but shone like a star from Jacob, according to the prophecy of Balaam (Num. 24:1-17), from the tribe of Judah, from which no one came to the altar as a priest. And Moses did not say anything in his law that priests would be chosen and appointed from the tribe of Judah. c) The superiority of the priesthood of Christ over the Levitical is that only the former led to perfection (7:15–19) 7:15–17. This superiority of the priesthood of Christ over the Levitical is revealed even more clearly from the fact that the priesthood of Christ, in the likeness of Melchizedek, not according to the law of the carnal commandment - not according to external racial affiliation with the tribe of Levi and the house of Aaron, but according to the power of unceasing life, according to the internal - Divine, eternal dignity, according to the eternal life of Jesus Christ (cf. John 1: 4), as it is said: “You are a priest forever,” as eternal the priesthood of Melchizedek is introduced. Moreover, the priesthood cannot be perfect according to the rights of the law. 7:18–19. The previous Old Testament commandments about the priesthood and through it about justification before God through sacrifices and offerings were abolished as not achieving their goal: they were powerless to justify a person by themselves, and therefore are useless. For the Old Testament law was only temporary, and in itself could not make a person perfect; it only prepared people to accept a more perfect law, cultivating in them faith and hope for salvation by Jesus Christ, Who alone, by His death on the cross, justified us before God and thus brought us closer to God. d) The priesthood of Christ was given with an oath on the part of God, but the Levitical priesthood without an oath (7:20–22) 7:20–22. The priesthood of Christ is confirmed by the oath of the Lord, as undoubtedly valid and able to save us, as can be seen from the words of the psalm: “The Lord has sworn and will not repent: You are a Priest forever” (Ps. 109:4). Whereas the Levitical priesthood had no such affirmation; therefore, it could not serve as a sure guarantee of the immutability of the covenant with God and the salvation of people. The priesthood of Christ can serve as such a guarantee both on the part of God, who with an oath established this priesthood as eternal, immutable and sufficient for the reconciliation of people with God, and on the part of man, because the Guarantor (for him) - his High Priest Jesus is the God-man, who took upon himself the sins of the world and thus established the best covenant with God. e) Finally, the superiority of Christ’s priesthood over the Levitical is that the former is eternal, and the Levitical is temporary (7:23–25) 7:23–25. There were many Levitical priests because they were mortals. This is the imperfection of the Levitical priesthood. Christ’s priesthood is eternal, just as He Himself is Eternal and One, therefore it is perfect and imperishable. Since Christ is Immortal, he can stand for everyone and save to the end, that is, grant salvation not temporary, but complete, both here and in the future life. The Old Testament high priest, even if he was glorious (such as Samuel and others like him), made sacrifices to God while he lived, but after that he no longer did, for he died. Here is the High Priest, Eternal and ever-living. Therefore, He can always save to the end, “not only in this life, but also in the future life” (Chrysostom), those who come through Him, that is, through faith in Him. For whoever believes in the Son, without a doubt, approaches the Father, for He is the way to the Father. “The very fact that the Son sits with the Father in flesh is already intercession for us, as if the flesh itself were begging the Father for us” (Theophylact). C) The True High Priest must be an ideal man (7:26–28) 7:26–27. The true High Priest, who can reconcile people with God, must be the ideal of humanity: Although he himself is a man, he is not involved in sin and evil in all its forms, completely detached from sinners and exalted above the heavens - to sit at the right hand of the Father. The Old Testament high priests, as people who were not devoid of evil, had to daily cleanse their sins first with sacrifices, and then make sacrifices for the sins of people. Jesus Christ, as the Sinless One Himself (see 1 Pet. 2:22; 2 Cor. 5:21; Heb. 4:15) has no need to make sacrifices for Himself, and does not even need, like imperfect priests, to offer sacrifices every day for the sins of the people, for His Sacrifice - Himself, once offered, is sufficient for the salvation of people. 7:28. For the high priests under the law were people subject to weaknesses - sin and death, therefore they cleansed themselves and the people with daily sacrifices; and Jesus Christ, the New Testament High Priest, appointed by God by the word of oath, is the Son of God, Perfect - Sinless and Eternal, who once made the Sacrifice - His Blood - saved people. Section four. Replacing the Old Testament with the New (8:1–13) From everything that has been said about the Levitical and Christish priesthood, St. Paul in the 8th chapter concludes: the Levitical priesthood was the foundation of the Old Testament; if it is abolished and replaced by the more perfect priesthood of Christ, then along with it the entire Old Testament is abolished and replaced by the New. 1 Now the main point of what we are talking about is this: we have such a High Priest, who is seated at the right hand of the throne of the Majesty in heaven 2 And he is the minister of the sanctuary and of the true tabernacle, which the Lord pitched, and not man. 3 Every high priest is appointed to offer gifts and sacrifices; and therefore it was necessary that He also had something to bring. 4 If He had remained on earth, He would not have been a priest, because there are priests here who bring gifts according to the law, 5 which serve the image and shadow of the heavenly things, as it was said to Moses when he began to build the tabernacle: Look, it is said, make everything according to the image shown to you on the mountain. 6 But this High Priest received a more excellent ministry, inasmuch as He was the better mediator of the covenant, which was established on better promises. 7 For if the first covenant had been without deficiency, there would have been no need to seek a place for another. 8 But the prophet rebuked them and said, “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah, 9 Not such a covenant as I made with their fathers at the time when I took them by the hand to bring them out of the land of Egypt, because they did not continue in that covenant of mine, and I despised them, says the Lord. 10 This is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their minds, and write them on their hearts; and I will be their God, and they will be My people. 11 And every man shall not teach his neighbor, and every man his brother, saying, Know the Lord; because everyone, from the least of them to the greatest, will know Me, 12 For I will be merciful to their iniquities, and their sins and their iniquities will I remember no more. 13 By saying “new,” he showed the oldness of the first; and the decaying and aging is close to destruction. 8:1–2. The most important and important thing in the priesthood of Christ is that He, as the High Priest, with His Blood entered not into the Holy of Holies of the tabernacle, but into Heaven - to God, and sat down at the right hand of the Father on the throne of His Majesty. Consequently, He Himself is the Priest, not of the tabernacle made with hands, built by Moses, but of the heavenly one, built by the Lord Himself. Just as it was the duty of the priests of the Old Testament tabernacle to offer gifts and sacrifices, so Christ made a sacrifice, but not the same as the priests. 8:3. Christ is the True High Priest. For just as the high priests were appointed to offer to God gifts that were not burned, and sacrifices that were burned on the altar, so Christ was appointed by God as the High Priest so that He would offer Him a sacrifice for the people. And He, in order to have something to offer to God as a sacrifice for the sins of people, became incarnate and made a sacrifice for them, but not the same as the priests offered. 8:4–5. If Jesus Christ had sacrificed the blood of goats and bulls, as priests under the law, then He would have been a minister of a tabernacle made with hands, and not of heaven. To be a priest of the heavenly tabernacle, one must offer sacrifices corresponding to it, true sacrifices, for which the Old Testament sacrifices served only as a type, a shadow, just as the tabernacle itself was built by Moses in the image of the heavenly one, shown to him on the mountain (see Ex. 25:40). What kind of heavenly tabernacle is this and what sacrifices are required to be made there? As can be seen from the entire epistle, the sanctuary of the heavenly tabernacle is the spiritual world, the Holy of Holies is the glory of God, the porch is the humanity of Christ, the sacrifice is His will and voluntary death on the cross, the altar is the cross on which He, burdened with our sins, sacrificed Himself, our entry into the Holy of Holies is faith and hope. 8:6. Thus, Jesus Christ, by His holiness, the subordination of His will to the will of God, and the sacrifice of the cross, became the True and Perfect Priest of the heavenly tabernacle. But having become the New Priest, He necessarily became the founder of the New Testament, better than the Old Testament, insofar as His priesthood was better than the Levitical and His promises were higher than those of the Old Testament. This New Testament was already foreshadowed in the Old Testament, as having replaced it. 8:7. For if the Old Testament made people blameless (Theophylact), then there would be no need to replace it with another - the New. He himself was not bad, he showed people the path and means to salvation, but he did not have and did not give people the power to become better. Therefore, even in the Old Testament, the Lord foreshadowed to people through the prophet the coming of the New Testament, which could save people and make them blessed. 8:8–9. Thus, the prophet Jeremiah, seeing the general corruption of the people of the Old Testament and himself languishing in the powerlessness to be saved with its help, according to the revelation of the Lord, foreshadowed the coming of the New Testament, as better than the Old, which was concluded by the Lord with the people of Israel at Sinai and the conditions of which are set out in the laws of Moses (see Jer. 31: 13–34). The insufficiency of the Old Testament was that it represented to the people themselves, in their own efforts, to fulfill all the will of God, inscribed on the tablets of stone and in the laws written by Moses. But man could not fulfill them on his own, and thereby violated his covenant with God. Therefore, God foreshadowed to them the New Testament, completely different from the Old. 8:10–12. The Old Testament was established by God not for the justification and salvation of the people of Israel, but to prepare them for justification and salvation by Jesus Christ. His goal was to educate people with outwardly strict discipline, just as babies are raised. Therefore, the laws were given to him from outside. The commandments were inscribed on stone tablets, the laws were written in books. Even the knowledge of God itself he had to learn from outside, from others. A people brought up in this way, under the threat of punishment, could outwardly correctly fulfill the commandments and law of the Lord, but in their thoughts and hearts they stood far from the Lord, or, at best, they recognized and felt powerless to justify themselves before God with their souls. Therefore, God foretells through the prophet that He will establish a New Covenant with the people not for their external education, but for their internal - spiritual. The purpose of this Covenant will be justification and salvation (see Jer. 31:13–34). Then the Lord will put His commandments and laws into the souls of people - into their thoughts and feelings, so that with their help a person will find and feel the Lord within himself, and will know Him and will honor Him with all his heart and with all his thoughts; then all small and great will know Him. The sins and untruths of people prevent people from being in communion with God. But He will blot out their sins, be merciful to their iniquities and forgive all the iniquities they have committed. It is self-evident that for the implementation of such a Covenant, the Lord’s gracious saving help, forgiveness of people’s sins and gracious forces for the revival and education of their souls are necessary. By foretelling the New Testament, God thereby foretells the end of the Old. 8:13. The Prophet did not call the first Testament old, but calling the second new, thereby showing that the first is old. And it was not by chance that the New Testament abolished the Old, but because of its old age - its obsolescence, that is, because the Old was weak and unhelpful, as it says elsewhere: “the law, weakened by the flesh, was powerless” (Rom. 8:3). Section five. The educational significance of the Old Testament sacrifices and the tabernacle (9:1–28) With the abolition of the Old Testament, the Old Testament sacrifices are also abolished, since they served only as a prototype of the new - Perfect Sacrifice. Saint Paul points out and reveals this representative meaning of the Old Testament tabernacle and sacrifices in the 9th chapter. 1 And the first covenant had a decree regarding worship and the earthly sanctuary 116; 2 For the first tabernacle was built, in which was the lamp, and the table, and the offering of bread, and which is called the holy place. 3 And behind the second veil was the tabernacle, called the Holy of Holies, 4 which had a golden censer, and the ark of the covenant, overlaid on all sides with gold, where was the golden vessel of manna, Aaron's rod that blossomed, and the tablets of the covenant, 5 And above him are the cherubim of glory, overshadowing the atonement; which does not need to be discussed in detail now. 6 With this arrangement, the priests always enter the first tabernacle to perform divine services; 7 And in the second, once a year the high priest alone, not without blood, which he offers for himself and for the sins of ignorance of the people. 8 By this the Holy Spirit shows that the way into the sanctuary is not yet opened, as long as the first tabernacle stands. 9 She is an image of the present time, in which gifts and sacrifices are offered, which cannot perfect the offerer in conscience, 10 and which, with food and drink, and various washings and ceremonies pertaining to the flesh, were established only until the time of correction. 11 But Christ, the High Priest of good things to come, having come with a greater and more perfect tabernacle, not made with hands, that is, not of such a dispensation, 117 12 And not with the blood of goats and bulls, but with His own blood, He entered once into the sanctuary and obtained eternal redemption. 13 For if the blood of bulls and goats and the ashes of a heifer, sprinkling, sanctify the defiled, so that the body may be clean, 14 How much more will the Blood of Christ, Who through the Holy Spirit offered Himself blameless to God, cleanse our conscience from dead works to serve the living and true God! 15 Therefore He is the Mediator of the new covenant, so that through His death, which was for redemption from the transgressions committed in the first covenant, those who are called to an eternal inheritance may receive the promise. 16 For where there is a will, it is necessary that the death of the testator follow, 17 because a will is valid after the dead: it is not valid while the testator is alive. 18 This is why the first covenant was not established without blood. 19 For Moses, having spoken all the commandments according to the law before all the people, took the blood of bulls and goats with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant which God commanded you.” 21 He also sprinkled the blood on the tabernacle and all the vessels of worship. 22 Yes, and almost everything according to the law is purified by blood, and without the shedding of blood there is no forgiveness. 23 So the images of heavenly things had to be purified with these, and the heavenly things themselves with the best of these sacrifices. 24 For Christ did not enter into the sanctuary made with hands, which is built in the image of the true, but into heaven itself, now to appear before the face of God for us, 25 And not to offer Himself often, as the high priest enters into the sanctuary every year with the blood of others; 26 Otherwise He would have had to suffer many times since the beginning of the world. He once, towards the end of the centuries, appeared to destroy sin through His sacrifice. 27 And just as it is appointed for men to die once, but after this the judgment, 28 So Christ, having once offered Himself as a sacrifice to take away the sins of many, will appear a second time not for the cleansing of sin, but for salvation for those who wait for Him. 9:1–2. In the Old Testament, regulations were given about worship in the tabernacle, which had three compartments: one external, intended for everyone in general - both Jews and Greeks, it was called the human sanctuary, because everyone was allowed to enter it; and since it was also available to the pagans, Saint Paul calls it human - literally worldly. It contained an altar on which sacrifices were made. Next came the tabernacle itself, consisting of two compartments separated by curtains. The first, separated from the human sanctuary by a curtain, was called holy. It contained a lamp, a table - a table for burning incense, and a table with showbread. Only priests had access to this department to perform their services. 9:3–5. Behind the second veil was the main part of the tabernacle, called the Holy of Holies, into which no one entered except the high priest, but he entered here only once a year. This tabernacle contained a golden censer and the ark of the covenant, overlaid on all sides with gold. It was called the Ark of the Covenant because it contained the tablets of the law and signs-symbols of God’s mercy to the people, a golden vessel with manna, with which the Lord fed the Jewish people in the wilderness, and Aaron’s rod, which blossomed as proof of the legitimacy of the Aaronic priesthood. To appease God, it was ordered to sprinkle blood on the lid that covered the ark of the covenant, overshadowed by the glorious cherubim. This lid was called the purgatory. Here is a general description of the tabernacle. 9:6–7. The service there was carried out in this way. As we have already seen, the people were present in the courtyard of the tabernacle where sacrifices were made, and only the priests entered behind the first veil, into the first tabernacle, for worship, which consisted of burning incense, lighting the lamp, and changing the showbread. Behind the second veil - into the second tabernacle, or Holy of Holies - one bishop entered, and then only once a year - on the day of cleansing, with the blood of a cleansing sacrifice for his personal sins and for the sins of the entire people, committed by him out of ignorance. The Old Testament tabernacle and the services performed in it were built according to the model shown by God to Moses on the mountain, and therefore had a deeply educational significance. The tabernacle was a visible dwelling, or house of the Lord between his people, an image of Heaven, the Kingdom of glory, where the Lord dwells with the inhabitants of heaven in internal spiritual communication, in order to teach the people that the will of God is as binding for earth as for heaven. From the tabernacle, God revealed His will to the people, so that, through its fulfillment, the people would remain in communion with Him. Therefore, all the accessories of the tabernacle and all the services in it had a symbolic meaning: its courtyard meant the earthly kingdom of God, the sacrifices that were made on the altar pointed to the means for achieving the Heavenly Kingdom, which depicted the sanctuary, or the first tabernacle, where only the priests entered after the sacrifice, as into the dwelling of holy souls. Here only true knowledge was revealed (lamp), here prayers were offered to God (smoking incense), here the Lord accepted the good deeds of the saints (showbread) as pleasing to Him. All these are images of holy souls serving God. The Holy of Holies was separated from the sanctuary by a curtain, as the place of the presence of the glory of the Lord, because access to His glory was not yet open to sinful humanity. This dwelling place of God was shrouded in darkness to show that His light, in which He dwells, is unapproachable to man who cannot see Him (see 1 Tim. 6:16). Here was His throne (the ark of the covenant), the Ten Commandments, inscribed by Him on the tablets of stone, on which His covenant with the people was based, the bread of heaven (manna) and Aaron’s rod, which vegetated, as signs of the Lord’s mercy to the people, according to the terms of the covenant. But since the people of the covenant, due to their sinfulness and weakness, could not fulfill on their part the conditions of the covenant-law of God, a board of reconciliation (purification) was built over the ark of the covenant, supported by cherubim overshadowing it. The high priest entered this part of the tabernacle only once a year (on the day of atonement) in order to appease God for his sins and his people with the blood of the sacrifice for sins, which he sprinkled on the atonement. In this distance of God even from the highest representative of the people - the high priest, the imperfection of Old Testament worship in the sense of reconciliation with God and communication with Him is clearly revealed. 9:8. By the fact that even the high priest of the people was so distant from God, the Holy Spirit clearly shows that in the Old Testament service of God, while “the first tabernacle stands,” the path to the sanctuary, that is, to Heaven, is inaccessible to people, for it has not yet been opened. The new High Priest will open it according to the order of Melchizedek, with His sacrifice, which was prefigured by the Old Testament sacrifices. 9:9–10. To this day, the Jewish people carry out their service to God according to the model of service in the tabernacle, continue to bring gifts and sacrifices to God for their sins, which cannot make the offerer pure - perfect, cannot calm his conscience, which denounces him for the sin he has committed. All these ritual decrees concerning food, drink, various ablutions and other rituals related to the flesh were established by God temporarily, until correction, until the coming of Christ the Lord, “who had to correct everything and introduce true and spiritual worship” (Theophylact). 9:11–12. Jesus Christ appeared on earth as the High Priest of future blessings - redemption, reconciliation with God and the future blessed life, appeared with a greater and more perfect tabernacle in sinless flesh, in which dwelt all of His Divinity as God (cf. Col. 1:19), a tabernacle not made with hands - not a sowing creature, not like a tabernacle made by the hands of people from created material, but formed The Holy Spirit (see Matthew 1:29). Although from the most pure blood of the Most Holy Virgin, but in the image of the union of the Divinity with her, she (the tabernacle) is above every creature. As the High Priest, He offered a sacrifice, but not of goats and calves, but of Himself, and with this Blood of His, shed for the sins of the world, He entered the sanctuary where God dwells, into Heaven, and thereby “acquired eternal redemption” - the eternal liberation of souls from sins. But how could the Blood of Christ cleanse us from our sins? 9:13–14. The blood in the Old Testament sacrifices, shed instead of the soul or life of those who sinned (see Lev. 17:11), obviously, could not itself cleanse the conscience of people, because it was blood or life alien to man, not involved in his sins. Therefore, the blood of animals served only as a prototype of the Blood of Christ, as a perfect sacrifice. He, indeed, having accepted the flesh and sins of people, Himself, being a stranger to them, shed His blood for them in order to give them life. Therefore, His sacrifice redeemed people forever from sin and death. Because if someone else's blood of animals, brought by the high priest into the Holy of Holies on the day of atonement, or water from the ashes of a red heifer through sprinkling, mysteriously cleansed people from the uncleanness of the flesh, or from touching the dead, then all the more the Blood of Christ, as the Eternal Spirit - God in essence, can reconcile us with God and, as having life in itself, will cleanse our conscience from touching the dead, sinful deeds, will revive us and make us pure and capable of pleasing God, the Living and True, with our good deeds. That is why Jesus Christ became the Mediator of the New Testament. 9:15. Since Jesus Christ came into the world with the best, miraculous tabernacle and as the Eternal High Priest with His own Blood entered the Throne of the Lord for the sins of people and granted them eternal reconciliation with God, it is clear that He is the Intercessor of the New Testament, in order by His death to redeem people from their sins, which the Old Testament and its sacrifices could not do, and to grant eternal peace as the promised inheritance to all those who trust in Him. But the death of Jesus Christ apparently disturbed many of the weaker. If He died, they say, then how is He the Eternal Intercessor for people and gives what He promised? Saint Paul, eliminating this doubt, shows that precisely because He died, His covenant is firm, for they do not speak of a covenant (testament) of the living (Chrysostom). 9:16–17. For every will receives legal force only after the death of the testator. So the Old Testament was established on blood, a prototype of the death of Christ. 9:18–21. And the Old Testament was confirmed by blood. So, Moses, having recited to the people all the commandments of the law, the blood of the sacrifice of the covenant, mixed with water, hyssop and scarlet thread, sprinkled the book of the law, the tabernacle and all its vessels, and the people (see Ex. 24: 3–8) in order to cleanse them from sins and give them the right to receive the inheritance under the covenant (testament). But it is obvious that this blood of the covenant could not by itself cleanse the people and give them an inheritance because it was not the blood of the testator. Therefore, it served only as a prototype-symbol of the actual death of the Testator, whose blood could truly bestow a heavenly inheritance on people. 9:22–23. And in general, he says, in the Old Testament, almost all purifications according to the law required sacrifice, therefore, the shedding of blood, which was a necessary condition for forgiveness of the deed. So, the prototypes of the heavenly tabernacle had to be cleansed with sacrifices and the blood of animals, but in the heavenly tabernacle, that is, in the Church of Christ, people had to be cleansed with the best of those sacrifices. What kind? The blood of the Mediator of the New Testament, Jesus Christ. 9:24–25. The bishops of the Old Testament entered the man-made Holy of Holies, which was a prototype of the true, heavenly sanctuary, and Christ ascended into Heaven itself to intercede for us in the face of God, ascended with His Blood, with which He propitiated God the Father and reconciled us with Him, as well as with the Angels, for they were hostile to us as the enemies of the Lord. But He did not ascend to Heaven in order to ascend another time, offering Himself, as the high priests did, entering the Holy of Holies every year (on the day of purification) with someone else’s blood - animals. The sacrifice of Jesus Christ, as completely satisfying the truth of God, does not need to be repeated, just as the death of a person happens once. 9:26. If Jesus Christ were an ordinary high priest, entering the Holy of Holies with His sacrifice, then He, as the Eternal High Priest, would have to constantly suffer and die from the beginning of the world, from the fall of the first ancestors, which is impossible for a person. Therefore, He once suffered and died to destroy the sin of people, that is, in order to “overthrow and weaken sin precisely because those who committed it were forgiven with impunity, and the power of sin lies in bringing punishment upon the sinner” (Theophylact). “He once died for all people. But people are still dying? They die, but do not remain in death. The power of death and true death is that when the deceased does not have the opportunity to return to life, but if after death he comes to life, and with a better life, then this is not death, but dormition” (Chrysostom) But why did He sacrifice Himself for the sins of people towards the end of the centuries, and not immediately after the fall of our ancestors? Because in the beginning sin was not as widespread and obvious to consciousness as it was towards the end of the ages (cf. Rom.5:20); therefore, the first people might not have believed in Him and His sacrifice would have been useless. The second time He should not have died” (Chrysostom). 9:27–28. For man is destined by God to die once. Therefore, Jesus Christ, as a true man, died once - once He offered Himself as a sacrifice to take away the sins of many, took away the sins from people and brought them in His face to the Father so that He would forgive them for the sake of His sacrifice. Why did he say not all, but many? Because not everyone believed. His death corresponded to the death of all, and, as far as it depended on him, He died for all. He did not take away the sins of everyone, because they themselves did not want it (Chrysostom). Then, after death, a person is judged. So Jesus Christ will appear on earth for the second time not to cleanse sin by His death, as was the case during His first appearance on earth, but for judgment for the salvation of those waiting for Him, that is, to bestow the promised bliss on those who believe in Him and await His coming to judgment. Saint Paul is silent about His punishment of sinners, but it will undoubtedly happen. Section six. A new Sacrifice, more perfect in its meaning, comes into force (10:1–18) The sacrifice achieved its purpose - it reconciled the sacrificer with God when the sacrificer sacrificed himself entirely to God, completely subordinating his will to the will of God. The Old Testament victims, lacking the first (the power of reconciliation), as explained in chapter 9, did not have the second (the ability to submit their will to God), as St. Paul further explains. 1 The law, having a shadow of future benefits, and not the very image of things, with the same sacrifices, constantly offered every year, can never make perfect those who come with them. 2 Otherwise they would cease to offer them, because those who offer the sacrifice, having once been cleansed, would no longer have any consciousness of sins. 3 But by sacrifices sins are reminded every year; 4 For it is impossible for the blood of bulls and goats to take away sins. 5 Therefore Christ, entering the world, says: “You did not desire sacrifices and offerings, but you prepared a body for Me. 6 Burnt offerings and sin offerings are displeasing to You. 7 Then I said, “Behold, I come, as it is written about Me in the beginning of the book, to do Your will, O God.” 8 Having said before, that neither the sacrifices, nor the offerings, nor the burnt offerings, nor the sin offerings, which are offered according to the law, were neither your will nor your good pleasure, 9 Then he added: “Behold, I come to do Your will, O God.” Cancels the first to establish the second. 10 It is by this will that we were sanctified by the offering of the body of Jesus Christ once. 11 And every priest stands daily in ministry, and repeatedly offers the same sacrifices, which can never take away sins. 12 And he, having offered one sacrifice for sins, sat down forever at the right hand of God, 13 Waiting then until His enemies are made His footstool. 14 For by one offering He has perfected forever those who are being sanctified. 15 Of this the Holy Spirit also testifies to us; for it is said: 16 “This is the covenant that I will make with them after those days, says the Lord: I will put My laws in their hearts, and write them on their minds. 17 And their sins and their iniquities will I remember no more.” 18 But where there is forgiveness of sins, there is no need for an offering for them. 19 Therefore, brethren, having boldness to enter into the sanctuary through the blood of Jesus Christ, in a new and living way, 20 which He revealed to us again through the veil, that is, His flesh, 21 And having a great priest over the house of God, 22 Let us approach with a sincere heart in full faith, having cleansed our hearts from an evil conscience by sprinkling and having washed our bodies with clean water, 23 Let us hold fast the confession of hope without wavering, for He who promised is faithful; 24 Let us be considerate of one another, encouraging one another to love and good deeds; 25 Let us not forsake meeting ourselves together, as is the custom of some; but let us encourage one another, and all the more as you see that day approaching. 26 For if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sins, 27 but a certain terrible expectation of judgment and the fury of fire ready to devour the opponents. 28 If he who rejects the law of Moses, in the presence of two or three witnesses, is punished without mercy with death, 29 How much more severe punishment do you think will be liable to the one who tramples on the Son of God and does not consider holy the Blood of the covenant by which he was sanctified, and insults the Spirit of grace? 30 We know the One who said, “Vengeance is Mine, I will repay, says the Lord.” And again: “The Lord will judge His people.” 31 It is a terrible thing to fall into the hands of the living God! 32 Remember your former days, when you, being enlightened, endured the great struggle of suffering, 33 sometimes themselves, in the midst of reproaches and sorrows, serving as a spectacle for others, sometimes taking part in others who were in the same state; 34 For you also had compassion for my bonds and accepted the plunder of your property with joy, knowing that you have in heaven a better and lasting property. 35 Therefore do not abandon your hope, for which there is a great reward. 36 You need patience, so that, having fulfilled the will of God, you may receive what was promised; 37 For yet a little while, a very little, and the Coming One will come and will not tarry. 38 The righteous shall live by faith; but if anyone hesitates, My soul has no pleasure in him. 39 But we are not of those who waver to destruction, but we stand in faith for the salvation of our souls. 10:1–2. That the Old Testament legal sacrifices in themselves did not have independent meaning and served only as a shadow of future benefits - the future Sacrifice, giving people the benefits of redemption promised to them - forgiveness of sins and peace of conscience, this is clear from the fact that the people every year made many sacrifices specified in the law, and the high priest every year entered the Holy of Holies with the blood of these victims to cleanse the people. Therefore, the sacrifices themselves did not have the power to make perfect - sinless those for whom they were offered, because if they cleansed the conscience of bad deeds, then those who brought one cleansing sacrifice would not have the need to make the same sacrifices another time. But the sacrifices not only did not clear the conscience of the sins committed, but even reminded them even more of them. 10:3–4. The Old Testament sacrifices do not produce anything other than a reminder of sins, that is, conviction. They do not provide forgiveness of sins, but by the fact that they are always brought, they show that the sins of the people remain unforgiven. For every year, as they say, the blood of bulls and goats was offered for the people, which indicated that the sins were the same, just as the same medicine, being always used, shows that the same disease torments the patient (Theophylact). And it is self-evident that the blood of goats and calves cannot destroy - erase from consciousness and conscience the sins committed. 10:5–7. This insufficiency of sacrifices to calm the conscience was recognized (and depicted) by the best people of the Old Testament, the prophets, and at the same time they also depicted the best Sacrifice, pleasing to the Lord and able to calm the conscience. Thus, in the 39th Psalm (vv. 7–9), the prophet David depicted the displeasure of the Old Testament sacrifices to the Lord and the pleasure of man’s subordination of his will to the will of the Lord, which was completely fulfilled only by Jesus Christ. Since fallen man could not subordinate his will to the will of God, and without this, animal sacrifices did not reconcile him with God, then Jesus Christ, entering the world in the flesh, seems to say through the mouth of David: “You, Lord, were not pleased with the sacrifices and legal offerings for the sins of people, therefore You determined that My Body should become the most perfect sacrifice (Theophylact). All legal sacrifices were not pleasing to You, whereas it was prophesied about Me in the beginning that the seed of the woman would erase the head of the serpent (cf. Gen. 3:15), “I am ready to fulfill Your will, to completely subordinate My will to Yours, and with My blood to save people condemned to death for disobedience to Your will” (see John 4:34, 6:38). From David's prophecy St. Paul draws this conclusion. 10:8–9. And the Old Testament sacrifices were established according to the will of God, but not as having the power to cleanse sins, but only as prototypes of the future, true and perfect Sacrifice. But when the Jewish people began to attach redemptive significance to the sacrifices themselves, then God, through the prophet David, declared that He did not want such sacrifices, they were not pleasing to Him, they were contrary to His will, and then He revealed that the Coming One (Jesus Christ) is the true, redemptive Sacrifice, fulfilling His will. From this it clearly follows that God abolishes the first, that is, the legal sacrifices, and puts in place the second, that is, the will of the Father - the offering of the body of Christ on the cross. It is by this Sacrifice that Christians are sanctified. 10:10. According to this will of the Father, we Christians were sanctified, our sins were forgiven, and we became sinless - saints. What are they sanctified by? – Death on the cross, as a one-time sacrifice made bodily for us to God the Father by Jesus Christ. That is why the sacrifice of Jesus Christ, although once offered for us to God the Father, but combined with complete devotion to His will, was more pleasing to the Lord than the many sacrifices of the priests and exalted the One who brought it and sanctified those for whom it was offered. 10:11–14. The priests of the Old Testament, although every day they stand near the altar and make sacrifices established by law, are completely aimless: their sacrifices can never destroy sins and sanctify people. But Jesus Christ made one sacrifice for the sins of all people, and God exalted Him above all creation, seated Him on the throne next to Himself and gave Him Divine power over everyone, as the God-man, and He would put under His feet all His enemies (cf. Ps. 28) - those who did not believe in Him and evil spirits, but He made those who believed in Him by one sacrifice of Himself perfect forever - saints. 10:15–17. This sacrifice of the New Testament, which completely reconciles us with God and revives us to a completely new spiritual life, is testified by the Holy Spirit, revealing the secrets of God’s economy to people through the mouth of the prophet Jeremiah. Here, he says, is what kind of new covenant the Lord will conclude with people after the days of the Old Testament: He will put His laws into their hearts, cleansed from sins, and write them in their thoughts, so that they will not do the will of God by external promptings, but rationally, according to their thoughts and the inclination of their hearts and conscience; the sins and iniquities they have committed will be forgiven by the Lord, and will no longer darken their minds and hearts with their impurities (cf. Jer. 31:33–34). 10:18. From this it obviously follows that if remission of sins was granted for one Sacrifice, then what other need is there for a second sacrifice after this? Thus, Jewish sacrifices are no longer necessary in the New Testament. Part two – moralizing (10:19–13:19) From the teaching about Jesus Christ as the High Priest and the perfect Sacrifice, Saint Paul derives the instruction to firmly hold on to salvation in Christ Jesus through faith in Him and hope in the promised bliss, so as not to perish forever. Section one. An exhortation to steadfastly hold to the confession - the hope of the Christian (10:19-39) 10:19–23. Since Jesus Christ, the Great High Priest over the house of God - over those who believe in Him, who are His house (see Heb. 3:6; 2 Cor. 6:16), opened for us by His fleshly death a new and living way into the sanctuary, leading to eternal life, blessed life - which did not exist before, but was revealed again (Chrysostom), as He Himself said: “I am the way and the truth and the life” ( John 14:6), then we must boldly, with full confidence and unswervingly follow this path, with complete unshakable faith that the Blood of Jesus Christ will cleanse us from sins and calm our conscience, tormented by the consciousness of our guilt before God, and the water of baptism and the grace of the Holy Spirit given in this Sacrament will give us the strength to wash away sinfulness and overcome the passions nesting in our body, and with unshakable hope in the bliss promised to us, for He who promised it is faithful and true, Jesus Christ Himself, who said: “Where I am, there will My servant also be” (John 12:26). In addition to faith, a new path also requires a new moral life. 10:24–25. Since the new path shown to us by Jesus Christ requires, in addition to faith and hope, a new moral life based on love, Saint Paul commands Palestinian Christians to be attentive to each other, as brothers in Christ. “Whoever is virtuous, imitate him, look to him in order to love and be loved” (Chrysostom), encourage each other to love with good deeds, and words, and by example, and not leave Christian meetings, as some do, because in meetings there is closer communication with each other and more encouragement for love and good deeds. And besides, God is served there with prayer and the word of edification, the Holy Eucharist and love suppers are celebrated there. Let us, he says, exhort each other to firmly maintain faith, hope and love. For while we are still living here, why should we be separated from each other? Falling away from faith in Christ, or cooling, expressed in removal from communication with believers, as is observed among Palestinian Christians, leads to final destruction on that day - judgment. 10:26–27. For if, having received an understanding of the truth of the faith of Christ and tasted the heavenly gift - the sweetness of the grace of the Holy Spirit and reconciliation with God, we again deliberately sin, neglecting the law of Christ, then for us there will no longer be a second sacrifice of Christ for our sins, but what awaits us on the terrible day of the Judgment of Christ is eternal torment in fire, which, like a fierce beast, will rush at the opponents of Christ and will devour them (Chrysostom). For according to the law of Moses, he who departed from the law was subject to death. 10:28–29. If the law of Moses punishes with death (stoning) a crime against God and His covenant proven by two or three witnesses (see Deut. 17:2-6), then the more severe punishment is inflicted on the one who, in word and deed, turns away from the Son of God with disdain, tramples on Him, places Him in nothingness, the Blood of His covenant, with which He is sanctified, does not consider it sacred, despises it, and He offends the Spirit of grace by serving not God, but the passions and the devil. “How does anyone trample on the Son of God? - Saint Chrysostom asks and answers. - If, while partaking of Him in the Mysteries, he commits sins, then tell me, is he not trampling on Him? Doesn't he despise Him? Just as we regard people who are trampled upon as nothing, so those who sin regard Christ as nothing, and that is why they sin. Have you become the body of Christ, and are you giving yourself over to the devil so that he can trample on you? Christ came to dwell with you, and you trample Him with gluttony and drunkenness!” And Saint Paul himself says that he who receives the Body and Blood of Christ without due reverence partakes of them to judgment and condemnation to himself (see 1 Cor. 11:27-29). 10:30–31. God Himself seemed to say through the mouth of Moses: “I myself will judge and take revenge on the rebellious who oppose me, I myself will repay them according to their deeds! I myself will judge my people!” (cf. Deut. 32:35–36). Who can resist the judgment of the angry and offended justice of the Omniscient and Almighty God? It’s scary to fall into the hands of the Giver of Money - the Living God, who lives forever! Therefore, Saint Paul exhorts Palestinian Christians to be firm in the faith and not to offend the justice of God with their non-Christian lives, reminding them of their previous holy life and deeds. 10:32–34. Remember, he says, how you, having been enlightened by faith in the Lord Jesus, what firmness of faith you discovered, what courage and patience in the suffering that you accepted from unbelieving compatriots! Either they reviled you secretly (probably your family), then they publicly inflicted grief on you and mocked you so that you were a spectacle for others, then you yourself had compassion for other sufferers, helping them as much as you could. When unbelieving Jews attacked me in Jerusalem, seeking my death, and when the Roman guard took me from them and imprisoned me, you alone had compassion for me; Because of this, the wrath of the unbelieving Jews fell even more on you; they plundered your meager property. But you accepted it with joy, knowing that by doing this you were laying up for yourself a better and more lasting treasure in heaven. Such was your faith and your hope then! Don't leave them now. 10:35. So, just as before you endured sorrows and suffering for your faith with hope, so now continue to endure them with the hope of a great reward for you for this in heaven - in the future life. Please be patient for now. 10:36. “You,” he says, “don’t need anything else except one thing—patience. Remember him and thereby fulfill the will of God, for Christ the Lord himself said: “he who endures to the end will be saved” (Matthew 10:22), and then you will receive the promised bliss in the Kingdom of Christ” (Theophylact). For the Righteous Judge is near to fulfill His promise, just be firm in your faith! 10:37–38. Even to the prophet Habakkuk, God announced that the Judge was close - with the goal of rewarding everyone according to the deeds of his faith (see Hab.2:3-4). But He said that a righteous person who believes and does the will of God will receive eternal, blessed life only through firm, unshakable faith in the Lord Jesus Christ. Whoever wavers in his faith, becomes despondent under the influence of temptations, God does not favor such, His soul does not rejoice over him (Theophylact). 10:39. We Christians, he says, are called not in order to waver in faith and thus perish, but in order to withstand temptations, maintain our faith unshakably and thereby save our soul. Section two. The power of faith of the Old Testament righteous (11:1–40) In order to confirm Palestinian Christians in faith in Christ amid wavering minds and temptations from persecution, Saint Paul presents a whole series of Old Testament righteous people who, amid various kinds of disasters and temptations, stood firm in the faith that gave them strength in the struggle, and received blessings from the Lord. First, Saint Paul defines faith itself and shows its necessity for understanding the Divine. 1 Now faith is the substance of things hoped for and the evidence of things not seen. 2 The ancients bear witness to it. 3 By faith we understand that the worlds were framed by the word of God, so that what is visible was made out of things that are visible. 4 By faith Abel offered to God a better sacrifice than Cain; by it he received evidence that he was righteous, as God testified about his gifts; He still speaks with it even after death. 5 By faith Enoch was translated so that he did not see death; and he was no more, because God had translated him. For before his migration he received a testimony that he pleased God. 6 But without faith it is impossible to please God; for he who comes to God must believe that He exists and is a rewarder of those who seek Him. 7 By faith Noah, having received a revelation of things not yet seen, fearfully prepared an ark for the salvation of his house; by it he condemned (the whole) world, and became heir of the righteousness of faith. 8 By faith Abraham obeyed the calling to go to the country which he was to receive as an inheritance, and he went, not knowing where he was going. 9 By faith he dwelt in the promised land as in a stranger, and lived in tents with Isaac and Jacob, joint heirs of the same promise; 10 For he looked for a city that has foundations, whose maker and builder is God. 11 By faith Sarah herself (being barren) received strength to receive seed, and out of season she gave birth, for she knew that He who promised was faithful. 12 And therefore from one, and even one who was dead, as many were born, as there are many stars in the sky and as countless are the sand on the seashore. 13 All these died in faith, not receiving the promises, but only saw them from afar, and rejoiced, and said about themselves that they were strangers and strangers on earth; 14 For those who say this show that they are seeking a fatherland. 15 And if they had in their thoughts the fatherland from which they came, they would have time to return; 16 But they sought what was better, that is, what was heavenly; Therefore God is not ashamed of them, calling Himself their God: for He has prepared a city for them. 17 By faith Abraham, when he was tempted, sacrificed Isaac, and having the promise, he offered his only begotten, 18 of whom it was said, “Thy seed shall be called Isaac.” 19 For he thought that God was able to raise people from the dead, which is why he received it as a sign. 20 Isaac blessed Jacob and Esau with faith in the future. 21 By faith Jacob, when he was dying, blessed each son of Joseph and bowed down on the top of his staff 118. 22 By faith Joseph, at his death, recalled the exodus of the children of Israel and testified about his bones. 23 By faith Moses, after his birth, was hidden by his parents for three months, for they saw that the child was beautiful, and they were not afraid of the king’s commandment. 24 By faith Moses, when he came of age, refused to be called the son of Pharaoh's daughter, 25 and would rather suffer with the people of God than to have the temporary pleasure of sin, 26 And he counted the reproach of Christ greater wealth to himself than the treasures of Egypt; for he looked to the reward. 27 By faith he left Egypt, not fearing the king's wrath, for he stood firm as if he had seen the invisible One. 28 By faith he kept the Passover and the shedding of blood, so that the destroyer of the firstborn would not touch them. 29 By faith they crossed the Red Sea as if on dry land, which the Egyptians attempted and were drowned. 30 By faith the walls of Jericho fell after a seven-day march. 31 By faith Rahab the harlot, having received the spies in peace (and leading them through another way), did not perish with the unbelievers. 32 And what else will I say? I do not have enough time to tell about Gideon, about Barak, about Samson and Jephthah, about David, Samuel and (other) prophets, 33 who by faith conquered kingdoms, did righteousness, received promises, stopped the mouths of lions, 34 they quenched the power of fire, they escaped the edge of the sword, they were strengthened from weakness, they were strong in war, they drove away the regiments of strangers; 35 wives received their dead raised again; others were tortured without accepting liberation in order to receive a better resurrection; 36 others experienced insults and beatings, as well as chains and prison, 37 were stoned, sawn apart, tortured, died by the sword, wandered around in sheepskins and goatskins, suffering disadvantages, sorrows, and bitterness; 38 Those of whom the whole world was not worthy wandered through deserts and mountains, through caves and gorges of the earth. 39 And all these, which testified in faith, did not receive what was promised, 40 because God has provided something better for us, so that they would not be made perfect without us. 11:1–2. Even after the fall, man was not left by the Lord to the mercy of his passions and strengths: through revelations and promises, the Lord showed him the path to salvation and communion with Himself. This path, incomprehensible to the human mind, as if invisible, was comprehensible by faith, which is the realization of what does not yet exist, and the justification of what has not yet come. It is the showing or revealing of invisible things, for it causes invisible things to be perceived by our mind as visible. “Just as it is impossible not to believe in the visible, so it is impossible to have faith when one is not convinced of the invisible, just as in the visible” (Chrysostom). Thus, faith gives confidence, as if proof of the invisible, and fulfills what is expected from God - His help, His promises, which seem to our minds to have no reality, like the visible, the present, for “faith gives them reality” (Chrysostom). Therefore, faith strengthens the heart in the midst of various disasters, no matter how temporary, and is expressed in complete devotion to the leadership of God. Such was the faith of the ancients, through which they received from God evidence of His favor towards them. In general, faith is necessary for knowledge of Divine affairs, starting with the creation of the world. 11:3. So, what could we know about the origin of the world we see if God had not revealed it to us? Absolutely nothing, because the visible, taking place in time - forever, came from the invisible - from non-existence and, what is even more incomprehensible to us, happened with one creative word. God revealed this to us, and we contemplate it only by faith in His revelation. But since faith requires a young and vigorous soul, rising above everything sensible and dominating the weak thoughts of man (for one cannot be a believer until the spirit of man is freed from the ordinary order of things), and since, on the other hand, the human race is very suspicious, cannot rely on itself and fears for the correctness of its judgments, and besides, it cares very much about the opinions of others, then St. Paul encourages Palestinian Christians by the example of their ancestors, pointing out in them the strength of their faith, by which they pleased God and received His promises. 11:4. So, Abel received favor from God for his sacrifice because he brought it with living faith in the invisible God, because for his sacrifice he took the best from his flock and brought it as a burnt offering to God with complete devotion to Him, for which God looked upon Abel and his gifts (see Gen. 4:4). By faith, “even after death he still speaks,” that is, by his martyrdom for the faith, he seems to live forever in history, as an example of piety (Chrysostom). 11:5–6. Enoch discovered even greater faith in God while living among an already corrupt race. What happened to Abel was likely to confuse him, because despite Abel's righteousness and pleasingness to God, He allowed him to be killed by his brother, Cain. True, his killer was punished by God. But what is the benefit of this to the one who has already been killed? Enoch believed that, if not now, then in the next century, God would reward for faith in Him, and with such faith he pleased God and, having pleased, was translated alive into heaven. So, by faith he was translated, or, as it were, faith itself translated him. Because before his migration it was said about him that he “walked with God” (Gen. 5:24) - he lived, always having God, or the fear of God, before his eyes, constantly pleasing God. In the example of Abel, God showed that His decree of death for the crime of our first parents was true, and in the example of Enoch again He showed that this decree was temporary and would be destroyed. From the same two examples it is clear that without faith it is impossible to please God, for faith convinces of the existence of God and reward in the future life. How can you please God without believing this? How can you go to Him, be devoted to Him? How to live virtuously among the temptations and temptations of sin, not believing that there is a future life and in it reward for deeds of faith? (Theophylact). 11:7. In the same way, Noah received a revelation from God about what was not yet visible, what had not yet come in reality and what could not even be foreseen, namely the revelation of the global flood. He believed this, began to fear the flood, and to save himself and his household, at the command of God, began to build an ark (see Gen. 6:13–22). With such deep faith in the truth of Divine revelation and preparation for the flood by building the ark in front of unbelieving people, Noah condemned the whole world, that is, he showed that they were worthy of punishment by the flood, and he himself became an heir of righteousness by faith, that is, faith granted him righteousness, which God testified by saying to him: “Behold, I have seen that you are righteous before Me in this generation” (cf. Gen.7:1). 11:8–10. Abraham showed even greater trust in the voice of the Lord. Abraham lived in the land of the Chaldeans. He had a house, property in herds and servants. God told him: “Get out of your land, from your kindred, and from your father’s house, go to the land that I will show you” (Gen. 12:1). And Abraham went, as the Lord told him (Gen. 12:4). He rented his entire house, left his father, relatives and friends and went, not knowing where he was going, because God had not yet revealed to him where he had intended for him to go. So strong and deep was Abraham’s faith in God and His commands. But God definitely showed Abraham the land where he should settle, namely the land of Canaan or Palestine, and said to him: “All this land that you see I will give to you and to your descendants” (Gen. 13:15). But neither Abraham himself nor his subsequent descendants, up to and including Joshua, inherited this land. Abraham, his son Isaac and his grandson Jacob, although they lived on this land, but as strangers - in tents or tents, as strangers and strangers on this land, and not as owners and possessors. Apparently, it was very difficult to believe the Divine promise, but Abraham believed God and, not receiving the fulfillment of his faith in the earthly inheritance here on earth, transferred his faith to something even more invisible and incomprehensible, to the heavenly inheritance. He began to expect to receive as an inheritance a heavenly city, a heavenly Jerusalem, firmly founded and always abiding, the Builder and Artist of which is God Himself. But where could Abraham's faith in a heavenly Jerusalem come from when God apparently promised him an earthly inheritance? True, it is not directly visible that God promised him a spiritual inheritance, but Abraham could deduce this from the words of the Lord: “I will magnify your name... and in you, that is, in your descendants, all the families of the earth will be blessed” (Gen. 12:2-3). The blessing of God, His mercies, His favor can be received by all nations only in such a descendant who will reconcile people with God, saving them from the consequences of the crime of their ancestors - sin, curse and death, which obviously could only happen in the spiritual Kingdom of God. 11:11–12. Likewise, Sarah, Abraham's wife, had deep faith in the promise of the Lord. Abraham and Sarah were already advanced in years (Sarah was 90 years old, Abraham was 100), when the Lord, in the form of three strangers, appeared to them and said that they would have a son in a year (see Gen. 18:10). Sarah, not knowing that the Lord was speaking to them, at first did not believe His words and laughed internally, to herself. But when the Lord told her that she laughed internally, to herself, then she was immediately amazed at her unbelief and, in order to apologize to the Seer, confused, she said that she did not laugh (see Gen. 18:15). The Lord saw her confusion, and the depth of her faith, by virtue of which she, being barren, received from the Lord the strength to receive seed from her husband, conceived and gave birth to her first-born son out of time for her age, for by nature she was barren, and by her age, her years, she was naturally no longer capable of childbearing, but firmly believed that the Lord who had promised her a son was faithful to His promise - He is all-powerful to fulfill him. It was precisely through this faith in the promise of the Lord that Abraham alone, who was already dead with age, produced such numerous offspring as the stars in the sky, like the sand on the seashore (see Gen. 22:17, 13:16). It goes without saying that God promises Abraham such countless offspring not so much in terms of his carnal birth, but mainly in terms of his spiritual birth - all those who believe in the Lord Jesus Christ (see Gal. 3:6-9). It was in this sense that the mentioned patriarchs (Abraham, Isaac, Jacob and others) understood the promises given to them by God. During their lifetime they did not receive the land promised to them, but they did not waver in their faith in the promise of their fatherland. 11:13–14. All these righteous people, to whom the Lord promised the inheritance of the Promised Land, did not wait for the fulfillment of the promise, but despite this, they retained firm faith until their death in the truth of God’s promises. In their minds they contemplated the fulfillment of these promises - from afar, in the distant future, after four generations, the inheritance of the promised land, and even further - the heavenly fatherland, and rejoiced at them as if they had come true. That they did not lose hope in the fulfillment of God’s promises is evident from the fact that they said to themselves that they were strangers and strangers on earth (cf. Gen. 23:4, 47:9), and only those who are looking for their fatherland say this, where they are no longer strangers and strangers, but native inhabitants. What kind of fatherland were they looking for? 11:15–16. If the forefathers mentioned here had in their thoughts the fatherland from which Abraham came, that is, Mesopotamia, then nothing would prevent them from returning there. But they, calling themselves strangers and strangers on earth and not returning to their former fatherland, were obviously looking for a better one - a heavenly fatherland, where they strove with all their souls. Therefore, God does not consider it dishonorable for Himself to be called their God, saying: “I am the God of Abraham, the God of Isaac and the God of Jacob” (Ex. 3:6), thereby expressing His special closeness to them and His favor for their firm faith and righteousness before Him. For this faith in Him and righteousness, the Lord prepared for them a city - a dwelling in Heaven, heavenly peace (cf. Heb. 4: 1-10). 11:17–19. But Abraham showed even greater, one might say, extraordinary power of faith in sacrificing his son Isaac to God. Abraham’s faith is truly great,” says Chrysostom. – In Abel, Noah and Enoch there was only a struggle of thoughts, and it was necessary to rise above human thoughts, but here it was necessary to show even more, for here the Divine, apparently, contradicts the Divine, faith with faith, command with promise. God promised him: “Your seed will be called Isaac” (Gen. 21:12), and Abraham believed. And then his only begotten son was born, the hope of God’s promise and the support of his faith. He had just grown up and tied the hearts of his parents to himself, when God, in order to test and reveal his faith to others, sent him a temptation - commanded him to sacrifice Isaac to Him. Abraham did not hesitate or hesitate as to what to believe: the first, the promise, or the second, the command. If he fulfills the second, that is, kills Isaac, then how can the first be fulfilled regarding his numerous descendants? He thought only one thing: God gave both, therefore, His will must be fulfilled. Let him, at the command of God, kill Isaac, but “God is able to raise him from the dead.” With such faith in God, he goes to the place indicated to him by God (Mount Moriah, where Jerusalem was later founded by David) and prepares to sacrifice Isaac to God, and already raises a knife over him and sees him mentally already dead. God, seeing the faith of Abraham, gave him, as if raised from the dead, Isaac, indicating to him through an Angel for the sacrifice of a ram, as a sign of the future sacrifice of Jesus Christ, which would grant life and resurrection to humanity doomed to death. 11:20. By faith in the fulfillment of God's promises, Isaac blessed his children, Jacob and Esau. Abraham did not live to see the fulfillment of God's promise about the inheritance of the land of Canaan; he died with faith in the fulfillment of God's promise, a stranger on the land promised to him. His son, Isaac, did not live to see this either - he, too, was a wanderer, but did not lose faith in the fulfillment of God’s promise in the future, and in the distant future, even though he expressed it in his blessing of his sons. He predicted to Jacob that the Lord would give his descendants the fertility of the land and subdue his enemies when he, his descendants, took possession of the land promised by God, and even saw into the distant future, telling him that the Lord would bless those who bless him and curse those who curse him (see Gen. 27:28–29), which was fulfilled in the spiritual kingdom of the Messiah. He predicted to Esau about his descendants that they would live by the sword - by war and would be slaves of the Jewish people. But the time will come when they will throw off the yoke of slavery (see Gen. 27:40), which was fulfilled under King Jehoram (see 2 Kings 8:20). 11:21. Jacob expressed the same faith in the fulfillment of the Divine promise. Having reached old age, and, moreover, in a foreign land - Egypt, Jacob did not lose faith in the fulfillment of the Divine promise of the inheritance of the Promised Land, which he expressed in blessing the children of Joseph. Manasseh (Joseph's eldest son) will be great, a nation will come from him; but his younger brother (Ephraim) will be greater than him, and from his seed will come a large nation (see Gen. 48:8–19). And as if to confirm his faith in his descendants’ possession of the promised land, he vowed to Joseph to bury him in the land of Canaan along with his fathers and “bowed down on the top of his staff” (see Gen. 47:29–31), as if in prayer to God and devotion to His will. 11:22. With the same faith in the fulfillment of the promise and request, Joseph turns to his brothers before his death. Although the Jews during Joseph’s life lived well in Egypt (see Gen. 47:1–27), so that, apparently, they could not have wished for anything better, but before his death Joseph, before his death, recalled the exodus from Egypt and settlement in the land of promise to the children of Israel, guided by faith in God’s promise to them of the land of Canaan. And he himself believed in this so deeply that he commanded his brothers to transfer his bones to Palestine and bury them there (see Gen. 50:24). Having spoken about Abel, Noah, Abraham, Isaac, Jacob, Joseph, who are all glorious and famous, the apostle then further enhances the consolation by presenting unknown faces in others. He begins with the unknown parents of Moses, people unknown and who did not have anything like their son (Chrysostom) had. 11:23. After the death of Joseph, a difficult time of slavery began for the Jewish people. Thus, the new king of Egypt, who did not know Joseph, fearing for the safety of the Egyptians from the rapid multiplication of the Jews, ordered the midwives to kill the born Jewish boys (see Ex. 1:15–17). At such and such a time Moses was born. But God apparently kept Him, putting a clear seal of His election on him - the boy was so beautiful that his parents saw in this a sign of his election by God and, out of faith in God who had chosen him, they kept him for three months in their house, as if neglecting the royal command. This same sign of God’s election of the boy probably prompted Pharaoh’s daughter to adopt Moses and raise him at court in a completely alien environment, so that he could completely forget his people. But Moses, guided by the Providence of God, not only did not forget his people, but also saved them from slavery. 11:24–26. When Moses reached the age of his husband - he reached forty years old, he one day came out of the palace to look at the Jews. Seeing their hard slavery in making bricks and noticing that some Egyptian was beating a Jew, Moses stood up for his fellow tribesman, struck the Egyptian and killed him (see Ex. 2:11-12), which was clear evidence that Moses believed in the God of Israel and thereby renounced the sonship of Pharaoh's daughter. But since his murder of an Egyptian could be known at court, he completely left Egypt and retired to the land of Midian (see Ex. 2:15), preferring to be a migrant and suffer himself, as the people of God suffered in Egypt, than to be in society with pagans, Egyptians, and among them, willy-nilly, indulge in carelessness and inactivity and other temporary sinful pleasures. To all the treasures of the Egyptian court, he preferred, as greater and better, the reproach of Christ, that is, temporary suffering for faith in the Promised One, through Jacob's prophetic blessing of Judas, the Messiah - Christ: the scepter (royal power) will not be taken away from Judas (his descendants) until the time of the coming of the Reconciler (Messiah), to whom the nations will submit (spiritually) (cf. Gen.49:10). He trusted in reward in this Kingdom, and not in earthly treasures and temporary possession of them. Driven by such faith, he was not afraid of the royal wrath. 11:27. After killing the Egyptian, Moses left Egypt and retired to the land of Midian - a land completely foreign to him, where he lived for forty years, trusting in God and His holy Providence for him. But when God called him to the service destined for him - the deliverance of the Jews from Egyptian slavery, he, trusting in Him, boldly went to Egypt to his people. Unafraid of the royal wrath, he appeared before the pharaoh and asked him to release the people into the desert to make a sacrifice to God (Chrysostom). Where did he get such courage? By faith he contemplated the Invisible God, Who sent him to Egypt, and was firmly in hope of His all-powerful help. This faith guided him throughout the work of liberating the Jewish people from slavery. 11:28–29. When the Egyptians, for their stubbornness - unwillingness to let the Jews go, were struck by nine plagues from God, Moses firmly believed that the last, tenth plague - the beating of all the firstborn of the Egyptians, would break the stubbornness of the Egyptians, they would free the Jewish people, so he commanded the Jews to perform the Passover ritual of sacrificing a lamb and shedding blood, that is, anointing it with blood on the doorposts and the lintels of the doors in the houses of the Jews, so that the Angel, the destroyer of the firstborn of Egypt, would not touch the Jews (see Ex. 12:21–28). This passage of the destroyer past Jewish houses, where an immaculate lamb was sacrificed to God, is actually called Passover. By faith in God's protection, all the Israelites crossed the Red Sea as if on dry ground, because Moses, by faith in the command of God, with the blow of his rod, seemed to cut the sea and formed a dry bottom. When the pursuing Egyptians entered it without faith, they all drowned (see Ex. 14:15–28). 11:30. Also by miracle, according to faith, Jericho was taken, surrounded by impregnable walls for the Jews. The Jews, after 40 years of wandering in the desert, finally approached the borders of the land promised to them by God. But on its very border there was the city of Jericho, strongly fortified with high and thick walls, which protected the land from enemy invasion. The Jews could not even think of taking it on their own. But God gave a command to Joshua, the successor of Moses, who had already died, that seven priests with seven jubilee trumpets, and blowing them, for six days would go around the city of Jericho once in front of the ark of the covenant, and on the seventh day they would go around the city seven times. Through this method, the fall of the huge walls of the city and its capture could seem incredible to anyone. But the Jews believed the words of God, and faith broke down the walls of the city and took possession of the city on the seventh day (see Joshua 6:1-19). 11:31. Faith even saved the pagan harlot of Jericho, Rahab. Before the miraculous capture of Jericho, Joshua sent spies there, who were received and hidden in her house by the harlot of Jericho, Rahab. Why did she hide the enemies of her people? Because she believed that the Lord, who created so many signs and wonders in the wilderness for His people, would give them this land too. “For the Lord your God,” she told the spies, “is God in heaven above and on earth below” (Joshua 2:11). For this faith in God and because by her faith she saved the spies from her fellow citizens who wanted to kill them, she was spared by the Jews from death, from which all the inhabitants of the city perished (see Joshua 6:20–24). In general, there are so many examples of faith in Old Testament history that there is not enough time to list them all. Therefore, Saint Paul lists the actions and consequences of faith, which were manifested either in victory over kings and kingdoms (Joshua, David), then in justice (Gideon), then in receiving earthly blessings (Joseph, David), then in victory over animals and the elements, then in avoiding danger, then in victory over death, then in enduring suffering and death in hope of the future, then in despising the blessings of this life. 11:32–34. Saint Paul says that he does not have enough time to narrate in detail about the exploits of faith in the Old Testament, even those few ascetics whom he mentions briefly. And firstly, in the foreground he puts those who “overcame kingdoms by faith.” Thus, Judge Gideon with an army of three hundred unarmed people defeated the kingdom of Midian by faith in God’s help (see Judgment, Chapter 7). Judge Barak, in faith in the words of the Lord, conveyed to him by the prophetess Deborah, with 10,000 soldiers miraculously defeated the kingdom of Canaan, which came against him with a large army, with iron chariots and cavalry (see Judgment, Chapter 5). Also, Judge Samson, trusting in God’s help, defeated the Philistines (see Judges 15:15, 16:23–30). Judge Jephthah defeated the Ammonites by faith (see Judges chapter 11). Among the judges, Samuel, by the power of faith and his prayer to God, brought down thunder from heaven and terror on the Philistines, and the Israelis, seeing this and believing in Samuel’s prayers, struck the Philistines so that after that they no longer dared to go into the borders of Israel (see 1 Sam. Chapter 7). The king and prophet David won several victories by the power of his faith over the Philistines (see. 2 Kings 5:19–25), Moabites (see 2 Kings 8:2), Syrians (see 2 Kings 8:5; 10:13–19) and Ephraimites (see 2 Kings chapter 20). That David won all these victories with the help of God, through faith in Him, he himself expressed this in his song of praise to the Lord (see 2 Samuel 22:1–23:7). Secondly, the holy apostle speaks of those who by faith “did the truth,” which refers primarily to the prophets who proclaimed the truth of God to people and themselves lived in this truth, diligently serving the Lord. Thirdly, the holy apostle speaks of those who by faith “received the promises.” Many of the judges, kings and prophets, through faith in God, received one or another promise from Him. But in particular, King David received a promise from God that from his seed would come kings who would reign successively until the captivity of Babylon (see 2 Samuel 7:12–16). Fourthly, the holy apostle speaks of those who, having believed in God, “stopped the mouths of lions.” By them one can understand Samson, who tore to pieces a lion (see Judgment 14:5–6), especially the prophet Daniel, who was twice imprisoned in a lion’s den, and both times the lions did not cause him any harm, for the Angel of the Lord, according to the faith of the prophet, stopped their mouths (see Dan.6:16–22, 14:31–42). Fifthly, the holy apostle mentions those who, through faith in God, “quenched the power of fire.” Here we need to understand the three youths (Ananiah, Azariah and Mishael), whom the Babylonian king Nebuchadnezzar ordered, for not worshiping their idol, to be thrown into a fiery furnace, but, according to their faith in God, the Angel of the Lord cooled the flame of the fire, and they came out of the furnace unharmed (see Dan. 3:17-94). Sixthly, the holy apostle mentions those who, by the strength of their faith, “escaped the edge of the sword,” for example, the prophet Elijah escaped death from the sword at the command of Jezebel (1 Kings 19:2–3), King David escaped death from the sword of Saul (see, for example, 1 Samuel 19:2) and others. Seventhly, the apostle mentions those who, by the strength of their faith, “were strengthened from weakness.” Thus, King Hezekiah, being near death, received healing through the prayer of faith and lived for 15 years (see 2 Kings 20:1-11). Also, through his prayer, the Lord restored Job to health (see Job 42:10). Some (Chrysostom), by strengthened in weaknesses by the power of faith, also mean those who returned from the captivity of Babylon, who were exhausted by captivity to the point that they became like dry bones (Ezek. 37:11-14). But even such, with the help of God, built both the church and the city of Jerusalem (see, for example, 1 Ezra 3:10–13, 6:14–17; Nehemiah 12:27) and successfully defended themselves from enemies. Eighth, the holy apostle points out the strength of faith in those who “were strong in war and drove away the regiments of strangers.” Not only during the times of judges and kings, believing Jews, through faith in God, “were strong in war and drove away the regiments of strangers,” but also after returning from captivity they were strong in war with the enemies surrounding them, and especially in the last period of the Old Testament, during the Maccabees they fought with brilliant success against entire Egyptian and Syrian regiments (see, for example, 1 Mac. 6:28-42; 2Mak.8:1-6, 15:26-28). The sufferings of the Old Testament righteous are also indicated by the apostle as manifestations of their faith and courageous patience, in the hope of future liberation from all evils in a new life, after the resurrection. 11:35–38. By faith in God, the prophet Elijah raised from the dead and returned alive to the mother, the widow of Zarephath, her deceased son (see 1 Kings 17:20–23), and the prophet Elisha also raised the son of a Shunammite woman (see 2 Kings 4:32–37). Some of the Old Testament righteous were tortured for their faith, like Eleazar and the seven Maccabee youths with their mother Solomon (see 2 Mac. 7: 1–41). They could have gotten rid of the torment by renouncing their faith, but, having the fear of God, they wanted to die for their faith rather than renounce it (see 2 Mac. 6:30-31) in order to receive a “better resurrection” - glorious and blessed, leading to the Kingdom of Heaven. Quite a few of the Old Testament saints “experienced reproaches and beatings” for their faith, such as Samson from the Philistines (see Judges 16:25), the ambassadors of King Zedekiah from the people (see 2 Chronicles 30:10, 36:16). Especially during the time of the Maccabees, Jewish believers were subjected to severe persecution from the pagans (see, for example, 3 Mac. 2:19–21). Others were stoned for their faith, like Naboth (see 1 Kings 21:1–15) and the priest Zechariah (see 2 Chronicles 24:20–21). Others were sawed, just as, according to legend, the prophet Isaiah, by order of King Manasseh, was sawed with a wooden saw. God subjected others to various temptations, like Abraham, the prophet Jonah, and found them worthy of Himself (Wis.3:5). Some believers were killed by the sword, for example, the entire family of the priest Ahimelech, by order of King Saul (see 1 Kings 22:17–19), by order of Jezebel, many prophets of the Lord were killed (see 1 Kings 18:4–13). Some of the Old Testament righteous people, like the prophets Elijah and Elisha, lived almost their entire lives in misery, covering their nakedness in winter and summer instead of clothing with sheepskins made of goatskin, suffering shortcomings in everything, sorrows and insults. Such sufferers for the faith, who were more valuable in the eyes of God than the whole physical and morally sinful world (cf. Sir. 16:3), wandered in the mountains, deserts and abysses of the earth; they would have died of hunger if the Lord Himself had not fed them (see, for example, 1 Kings 18:9). So, God kept some righteous people from disasters for their faith, while others, to test the strength of their faith, allowed them to experience various disasters. “Both,” says Chrysostom, “are miracles of faith: both the fact that it accomplishes great deeds and the fact that it suffers great disasters.” All these Old Testament righteous people, although they received certification from God that they were pleasing to Him for their faith, did not receive the fatherland promised to them as a full reward for their faith. 11:39–40. The Old Testament righteous received evidence from God that they were pleasing to Him for their faith, but they had not yet received the reward promised to them. This is because God has provided something better for us Christians by not giving them the rewards they deserve. What is the best thing God has provided for our benefit? - “So that they, the Old Testament righteous, would not achieve perfection without us.” God has determined for all people and even for the whole world one time for general judgment, according to which all the righteous of both the Old and New Testaments will receive the Kingdom of Heaven promised to them - a perfect reward for their faith and virtuous life, and sinners - eternal torment. Until then, neither one nor the other will achieve or receive this perfection. Section three. Followers of Jesus Christ should be characterized by and excel in Christian patience (12:1–17) 1 Therefore we also, since we are surrounded by such a cloud of witnesses, let us lay aside every burden 119 and the sin that so easily besets us, and let us run with endurance the race that is set before us, 2 Looking to Jesus, the author and perfecter of our faith, who for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God. 3 Think about Him who endured such reproach at the hands of sinners, lest you grow weary and faint in your souls. 4 You have not yet fought to the point of blood, striving against sin, 5 and have forgotten the consolation that is offered to you as sons: my son! do not despise the Lord’s punishment, and do not lose heart when He reproaches you. 6 For the Lord punishes whomever he loves; he beats every son whom he receives. 7 If you suffer chastisement, God treats you as sons. For is there any son whom his father does not punish? 8 But if you remain without the punishment that is common to all, then you are illegitimate children and not sons. 9 Moreover, if we, being punished by our carnal parents, feared them, should we not much more submit ourselves to the Father of spirits in order to live? 10 They punished us according to their will for a few days; and He is for our benefit, so that we may share in His holiness. 11 Every chastisement at the present time seems not to be joyful, but sorrowful; but afterwards he brings to those who are taught the peaceful fruit of righteousness. 12 Therefore strengthen your weak hands and weakened knees 13 And walk straight with your feet, so that what is lame may not be turned aside, but rather be made straight. 14 Strive to have peace with everyone and holiness, without which no one will see the Lord. 15 See to it that no one falls short of the grace of God; lest any root of bitterness arise and cause harm, and lest many become defiled by it; 16 So that there may not be any fornicator or wicked man among you, who, like Esau, would give up his birthright for one meal. 17 For you know that after this he, desiring to inherit the blessing, was rejected; I could not change my father’s thoughts, although I asked him to do so with tears. 18 You have not come to a mountain that can be touched and blazing with fire, nor to darkness and gloom and storm, 19 not to the sound of the trumpet and the voice of verbs, which those who heard asked that the word should no longer be continued to them, 20 for they could not endure what was commanded: if an animal touches the mountain, it will be stoned (or struck with an arrow); 21 And so terrible was this vision that Moses said: “I am in fear and trembling.” 22 But you have come to Mount Zion and to the city of the living God, to the heavenly Jerusalem and to ten thousand angels, 23 to the triumphant council and church of the firstborn, who are written in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of the new covenant, and to the sprinkled blood, which speaketh better than Abel. 25 Be careful that you do not turn away from him who speaks. If those who did not listen to Him who spoke on earth did not escape punishment, then much less will we escape if we turn away from Him who speaks from heaven, 26 Whose voice then shook the earth, and who now made this promise: Once again I will shake not only the earth, but also the heavens. 27 The words “once again” signify the changing of what is shaken as of something created, so that what cannot be shaken may stand. 28 Therefore, since we have received a kingdom that cannot be shaken, let us keep grace, whereby we may serve God acceptably with reverence and fear, 29 For our God is a consuming fire. 12:1–2. Saint Paul, having first described the actions of faith and the wonderful virtuous deeds of holy men and noting that they have not yet received the full reward for them from God, derives from here, both for Palestinian Christians and for all Christians in general, instruction. “So,” he says, “having such a multitude, similar in density to a cloud, of witnesses to the power of faith, serving us as an example of faith and virtue, let us leave vanity, arrogance, arrogance and other types of pride, let us despise the convenient and produced sins that imperceptibly take possession of us, fetter us, easily and cunningly surround us, entangling us all around, and make us their captives and slaves; but even such sins, with the help of the grace-given means given to us, we can easily overcome and even completely eradicate” (Chrysostom). We lack patience in a long struggle with sin, but let us stock up on it and succeed in completing the feat set before us, ordained by God; and for inspiration in patience, let us vividly imagine in our minds an example of patience and suffering - Jesus Christ, the Author and Perfecter of faith, who laid the foundation for our faith in Him and with His grace-filled help strengthens it and brings it to perfection. Having accepted human nature for the sake of our salvation, he should have experienced joy on earth both because this is so characteristic of the innocent and sinless, and, in addition, from the gratitude of people for their salvation; and He was subjected to a shameful death on the cross, as a villain, they mocked Him, reviled Him as weak, they disgraced Him with beatings and spitting, but He neglected all this humiliation, “humbled Himself, becoming obedient even to death, even death on the cross.” Why “God has highly exalted Him and given Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that He is Lord Jesus Christ, to the glory of God the Father” (Phil. 2:8-11). His glory is that He sat down at the right hand of the Throne of God as the God-man. Saint Paul bequeaths this example of patience in suffering and glorification to Christians to always keep in their thoughts. 12:3. When, he says, temptations befall you - sorrows, troubles and your souls are ready to weaken under their influence, then remember Jesus Christ, who endured such a mockery of Himself, and spitting, and strangling, and the most shameful death on the cross, moreover, from sinners, and it will be easier for you to endure your suffering. “Great, truly great,” says Chrysostom, “the suffering of Christ is a consolation for us. If the sufferings of our neighbors encourage us, then what consolation will not the sufferings of the Lord give us? Christ considered this path to virtue so beautiful that He Himself walked along it, without having to do so. He recognized tribulation as so beneficial for us that He Himself says: “Whoever does not accept his cross and comes after Me is not worthy of Me” (Matthew 10:38). What kind of follower are you when you don’t follow Him? Let us, beloved, constantly remember this, let us keep this in our thoughts day and night, that this will bring us great benefits. A great blessing is sorrow; it cleanses sins and makes us courageous.” There are two types of encouragement for the unfortunate in their suffering: the first type of encouragement is when we say to someone sympathetically that he is suffering a lot of troubles and misfortunes, and the second is when we say that he has suffered little or little at all. The first method of encouragement strengthens the soul, and the second humbles the soul, especially one prone to conceit and pride, and awakens it from carelessness. Having previously used the first method of encouragement, St. Paul next uses the second. 12:4–5. The Old Testament righteous sacrificed their very lives for their faith: they were stoned, killed with a sword; and you, he says, only lost property and glory, you only suffered exile, but did not suffer death (Chrysostom). Christ endured suffering from sinners, being Himself holy, and you are fighting with your own sins, with unclean sinful passions. From them, or because of them, are all the sorrows, misfortunes and disasters of life that you endure. “If we,” says St. Chrysostom, “will stay awake, if we pray to God that He will not allow us to be tempted more than we can (cf. 1 Cor. 10:13), if we are always devoted to Him, then we will stand courageously and withstand the fight.” In addition, Christians must remember that suffering is allowed by God as paternal punishment, out of love for those being punished, as children, for their admonition and correction, or for greater arousal in them of zeal for a godly life. Solomon notes this in his parables: “My son! do not despise the Lord’s discipline and do not be discouraged when He reproaches you, for the Lord does this out of love for you as a son” (cf. Proverbs 3:11-12). 12:6–8. Out of His love, the Lord sends punishment, for punishment from the Lord teaches virtue and wisdom. “He beats every son whom he receives,” that is, God scourges with sorrows and misfortunes every son whom he receives, brings him closer to Himself in order to lead him from perfection to perfection, for from sorrow Christian patience is developed, from which comes experience not only in enduring sorrows, but also in pleasing God. As a result of this experience, there is a hope in God that will never be put to shame (see Rom. 5:3–5). Thus, God subjects every son to beating - trials and tribulations. But not everyone who is beaten is a son, for murderers, robbers, and many others like that are punished by God. But only the son is punished out of love, so that he becomes even better, and wicked people - out of dislike for them, so that they do not become even worse. And many evil ones are not punished at all, as they are completely incorrigible, so that there, in the future life, they will be subjected to terrible punishment (cf. Luke 16:23). Saint Paul proves the beneficialness of suffering as Divine punishment by comparing it with the beneficialness of fatherly punishment. “If God punishes us,” says Chrysostom, “it is for correction, and not for torment. Therefore, the apostle, by the same token, why they (Palestinian Christians) considered themselves abandoned, instills in them the confidence that they are not abandoned, and seems to say: having endured such calamities, do you already think that God has abandoned and hates you? No, if you were not suffering, then you should be afraid of this. For if He beats every son whom He receives, then the one who is not beaten may no longer be His son. It is impossible for a true son to remain unpunished. Just as in families fathers do not care about illegitimate children, even if they have not learned anything, but they care about legitimate sons so that they are not careless, so it is in the present case. Therefore, if it is common for illegitimate children not to be punished, then one should rejoice at punishment as a sign of true kinship. “Whoever loves his son, let him punish him often, so that later he can be comforted by him” (Sir.30:1). Fathers, bring up your children in the training and admonition of the Lord (Eph. 6:4). Our truly Christian parents were guided by these instructions, raising their children in the fear of God, and by all means and methods in their power instilled this life-giving principle in their children, sometimes not disdaining such difficult means for loving parental hearts as punishment, remembering that the Lord Himself “loves him, punishes him” (cf. Proverbs 23:14). Weakened by false humanity, many of our fathers not only do not dare to resort to these, according to their concepts, cruel means of Old Testament morality, but they try not to even show the appearance of their parental authority, turning themselves into the brothers of their children, and turning the serious and difficult matter of teaching and upbringing into a passion for pleasant games and enjoyable amusements, forgetting the wise educational warning of Old Testament morality: “Cares a child and it will frighten you, play with it and it will sadden you.” Forgetting the advice of the wise: “do not give your son free rein in his youth and do not indulge his foolishness,” they give children freedom in everything, as if not knowing that “a son left to his own will becomes impudent” (see Sir. 30:9, 11, 8). The fruit of such a “humane” upbringing was children, self-willed towards everything, without the fear of God, unbelievers, contemptuous of their elders, even of their parents, of their beliefs and convictions, and among us, Russians, also alien to the spirit of the people, domestic, Orthodox. This is where the sad events of recent years came from, in which the younger generation, not educated in the principles of the Christian faith, took and continues to take an active part. If parental disciplines are beneficial to children who obey them, then even more beneficial are disciplines from God. 12:9–11. If we accept our carnal parents as our educators and, being punished by them, we have respect for them, we are afraid of offending them by not fulfilling their desires, then shouldn’t we much more, says St. Paul, submit, be obedient to our Heavenly Father, who educates us, God, from Whom we have our soul and our whole being? Shouldn’t we accept with much greater joy the admonitions, sorrows and punishments from that Father, on Whom depends not only our earthly, but also the future heavenly life, for which He is raising us, so that we can then live an eternal, blessed life? Between carnal parents-educators and between the Heavenly Father, who educates us, the difference is not only in names, but also in the very essence of the matter of education. Earthly parents “punished us arbitrarily for a few days.” Raising children by carnal parents is limited to only a few years, and then only under favorable circumstances: the health of parents and children, leisure time, and the like. Moreover, carnal parents are often guided in their upbringing by their own arbitrariness; their goal is not what is actually useful, but only from their parental point of view. This is not the education of God. He educates the children of the Church of Christ, making everyone he educates perfect forever. Thus, God the Father educates in order “so that we may have a share in His holiness.” Carnal parents punish their children, keeping in mind mainly their own benefit. God does not need benefit for Him, but has in mind our exclusively benefit in giving us His goodness - holiness. When a Christian, enduring punishments from God, little by little focuses his thoughts on his soul, eradicates the evil of sin in it and implants the good, then he will attract the grace of the Holy Spirit and, with the help of gracious means, can achieve perfect purity and holiness and a future blessed life. True, says Saint Paul, every punishment, human and spiritual (Chrysostom), to which a person is subjected, currently seems (although it is not in fact) sadness, but whoever understands it properly and uses it to correct his life, learns long-suffering from it, will subsequently receive from him, or through him, the peaceful fruit of righteousness - the fruit of virtue, justification before God, who will give peace to the long-suffering soul, overwhelmed by sinful sins. passions and thoughts. Therefore, Saint Paul exhorts Palestinian Christians, through the mouth of their own ancient prophets, to be strengthened in spirit and firmly follow the path of the Gospel teaching. 12:12–13. In view of the numerous examples of the righteous who patiently endured suffering and were crowned for this with a great reward from the Lord - holiness, in view of the patient suffering of the God-man, Jesus Christ, crowned with Divine glory and honor, in view of the fact that God sends suffering to those whom he loves and wants to crown them with holiness, St. Paul exhorts Palestinian Christians to patiently endure disasters and suffering and, for greater persuasiveness, leads prophetic words of Isaiah: “strengthen the feeble hands and weak knees” (cf. Is. 35:3). Sadness during suffering often weakens mental strength, which is reflected in the relaxation of the whole body, and the arms drop, and the legs seem to relax - they do not walk. Since the cause of this weakness is cowardice, a weakening of spiritual strength, both the prophet and Saint Paul seem to be saying: stop being cowardly, strengthen your strength with your patience. Another saying of Solomon (cf. Proverbs 4:26-29) Saint Paul exhorts them to walk, or act straight, without wobbling, without turning aside onto the path of doubt and sin, because, just as with an artificial (deliberately increased) lameness in a sore leg, one can only intensify the disease of the leg, so in the case of mental illness, cowardice, doubt, can cause even more harm to the soul. And just as lameness and weakness of the legs are corrected by straight, correct walking, so mental illness will be healed by living the soul according to the truth of the Gospel, according to the teaching of the Gospel. And since in temptations nothing makes us more easily overcome and easily grasped than division, then St. Paul further prescribes peace and love with everyone and, consequently, unity (Chrysostom). 12:14. “There are many distinctive attributes of Christianity,” says Chrysostom, “but most of all and best of all are love for each other and peace.” Therefore, Saint Paul says: “Have peace with everyone, not only with those who live peacefully with you, but also with your enemies who are not peaceful with you, as much as possible” (cf. Rom. 12:18), and this is only possible with Christian love (cf. Matt. 5:44). In addition to love, try in every possible way to have holiness in yourself - spiritual purity in all manifestations of life, which consists in cleansing the soul from all bodily and mental passion, because only the saints and pure in heart can see God, according to the words of the Lord Himself (see Matthew 5:8). While observing themselves, Christians must also take care of others, so that none of them weakens and loses the grace of the Holy Spirit. 12:15. Just as wanderers returning from distant countries to their homeland carefully watch so that no one from their company falls behind, does not go astray, so that they do not lose their intended goal, so Christians going to the heavenly fatherland must watch each other so that one of them does not go astray and “lose the grace of God,” future blessings in the heavenly fatherland. He especially advises to be careful so that no false teacher or false teaching arises among them, which, like a root of bitterness, can defile many (cf. Deut. 29:18) and thus deprive the grace of God. Saint Paul further attributes fornication and addiction to earthly things to such bitter roots. 12:16–17. Fornicators, according to the teaching of St. Paul, will not inherit the Kingdom of God (see 1 Cor. 6:9), because they defile their body, which is the temple of the Holy Spirit (see 1 Cor. 6:18–19). Neither can defilers - gluttons, like Esau, and generally preferring earthly things to heavenly things - cannot inherit the Kingdom of God. It is known that Esau, the firstborn of Isaac, sold his firstborn for lentil stew to his younger brother Jacob, and thus lost his father’s blessing to the firstborn (see Gen. 25:31–33). Although he later realized his mistake, with tears he asked his father to change the original blessing, but he could not change his father’s thoughts. Chrysostom, in explanation of this, says that Esau himself did not immediately think of changing his way of thinking, but kept putting it off until another time out of his frivolity. He did not receive forgiveness from his father because he himself thought unsoundly and did not curb his temper and his inclinations. That is why Esau’s tears were not the fruit of repentance, but of envy, malice and anger, which was later revealed in his words: “Behold, the days of mourning for my father (at his death), and I will kill Jacob my brother” (Gen. 27:41). Section four. The Greatness of Understanding the Old and New Testaments (12:18–29) Pointing out the difference between the Old Testament and New Testament blessings and benefits, Saint Paul inspires Christians that the New Testament blessing requires greater firmness of faith from Christians, otherwise the disobedient are subject to greater punishment. 12:18–21. The Old Testament was concluded on the tangible, sensual Mount Sinai, where the Lord, in inaccessible to man and formidable majesty, appeared to the Jewish people in fire, darkness, storm and earthquake, so that the people themselves asked the Lord to speak to Moses, not daring to approach Him, so as not to die. Moses himself was in fear of the terrible appearance of the Lord (see Ex. 19:16–17). Why did God enter into His covenant with the Jewish people in such a formidable and terrifying situation? “The human race was careless,” replies Chrysostom. “Therefore, it was necessary to awaken him, and, of course, there was not such a careless person who would not lift up his eyes to grief when the law was established.” What was in the Old Testament is wonderful and terrible, but what is in the New Testament is much more wondrous, sublime and much more important. And it is accessible to everyone, because it is light. 12:22–24. The New Testament was concluded on Mount Zion - a prototype of the peaceful and glorious dwelling of the Lord in heaven, where in the spiritual capital of the Kingdom, spiritual Jerusalem, is the Throne of the Living God, eternally existing and the source of life, surrounded by countless Angels and saints, the firstborn of the Church of Christ and the Old Testament, triumphant in the Heavenly Kingdom, whose names are written in heaven (cf. Luke 10:20). There is God, the Judge of all, but not unapproachable and formidable, as in the Old Testament, but merciful and justifying due to the intercession of Jesus Christ and His Blood shed for us, crying not for vengeance, like the blood of Abel, but for the forgiveness of the sins of those who believe in Him and sincerely repent. It is to Him, the Intercessor of the New Testament, that we Christians approach, because access is open to us to approach the heavenly—our blessed fatherland. But on the other hand, those who resist the Heavenly voice will be subjected to greater punishment in the New Testament than in the Old. 12:25–27. Apostasy from God was terribly punished in the Old Testament. All who came out of Egypt, except two, died in the desert, and then God often struck both individuals and the whole nation with punishment, for example, captivity, the destruction of Jerusalem and the scattering of the Jews among all nations. Apostates from the New Testament are subject to even greater responsibility, and the sin of apostasy here is so much more terrible, how much more important was the gift coming directly from God Himself in the person of His Only Begotten Son. Then, to frighten the apostates, thunder roared, shaking the earth, and now God says through the prophet that He will shake not only the earth, but also the heavens (see Hagg. 2:6–7). And Jesus Christ Himself said that when the time comes to reward everyone according to their deeds, then the sun will darken, and the stars will fall from heaven, and the powers of heaven will be shaken (see Matthew 24:29). Thus, both in the words of the prophets and in the words of the Lord one hears a threat to apostates - condemnation to eternal torment according to the verdict of the final Judgment of God. On the other hand, in changing what is shaken so that what is unshakable may remain, interpreters see an indication of the changeability of the Old Testament and the immutability of the New, with the unchangeable existence of everything that exists under the new heaven and on the new earth (Rev. 21:1), where only truth will reign and live. Hence St. Paul makes this admonition to Christians. 12:28–29. So, Christians who have entered into this new covenant - the unshakable Kingdom of Christ, must preserve the grace given to them, and with the help of the grace of God, fulfill the will of God, as a necessary condition of the covenant, with fear and reverence. “Let us arrange ourselves in such a way as to earn respect” (Chrysostom), otherwise the Lord, as a formidable Judge, will punish menacingly and terribly. Jesus Christ Himself predicted that on the Day of Judgment He would say to those who violate His will: “Depart from Me, you cursed, into eternal fire, prepared for the devil and his angels. And these will go away into everlasting punishment, but the righteous into everlasting life” (Matthew 25:41–46). How and how to serve God, with the help of His grace, Saint Paul indicates further. Section five. On Christian virtues (brotherly love, hospitable love, chastity, non-covetousness and firm faith in the Lord Jesus) in imitation of the great teachers of the faith (13:1–8) 1 Let brotherly love continue among you. 2 Do not forget your love of hospitality, for through it some, unknowingly, showed hospitality to angels. 3 Remember the prisoners, as if you were in bonds with them, and those who suffer, as if you yourself were in the body. 4 Let marriage be honorable for all and the bed undefiled; But God judges fornicators and adulterers. 5 Have a disposition that does not love money, being content with what you have. For He Himself said: I will never leave you nor forsake you, 6 So we say boldly: The Lord is my helper, and I will not fear: what will man do to me? 7 Remember your teachers, who preached the word of God to you, and, considering the end of their lives, imitate their faith. 8 Jesus Christ is the same yesterday, today, and forever. 9 Do not be carried away by different and alien teachings; For it is good to strengthen hearts with grace, and not with food from which those who engage in them do not benefit. 10 We have an altar, from which those who serve the tabernacle have no right to eat. 11 Since the bodies of the animals, whose blood is brought into the sanctuary by the high priest for the atonement of sin, are burned outside the camp, 12 Then Jesus also, in order to sanctify the people with His blood, suffered outside the gate. 13 Let us therefore go out to Him outside the camp, bearing His reproach; 14 For we do not have a permanent city here, but we are looking for the future. 15 Therefore through Him let us continually offer to God the sacrifice of praise, that is, the fruit of lips glorifying His name. 16 Do not forget also to do good and communicate, for such sacrifices are pleasing to God. 17 Obey your leaders and be submissive, for they are vigilantly watching over your souls, as those who must give an account; so that they do this with joy, and not sighing, for this is not good for you. 18 Pray for us; for we are confident that we have a good conscience, because we desire to behave honestly in everything. 19 I especially ask you to do this, so that I can be returned to you sooner. 20 Now the God of peace, who raised up from the dead that great Shepherd of the sheep through the blood of the everlasting covenant, our Lord Jesus Christ, 21 May He perfect you in every good work to do His will, working in you that which is pleasing to Him through Jesus Christ. Glory to him forever and ever! Amen. 22 I beseech you, brethren, accept this word of exhortation; I didn’t write much to you. 23 Know that our brother Timothy has been released, and I, together with him, if he comes soon, will see you. 24 Greet all your teachers and all the saints. The Italians greet you. 25 Grace be with you all. Amen. 13:1–2. What and how to serve the Lord? Saint Paul answers those that were commanded to you earlier, namely: brotherly love, love of hospitable people, chastity, non-covetousness, faith. With faith in Christ, you also accepted His teaching about brotherly mutual love, for He commanded us to love each other as ourselves (see Luke 10:27). All His apostles taught the same thing (see 1 John 4:20–21; Gal. 5:13–15; 1 Cor. 13:1–7). You will continue to abide in this mutual love, and thereby serve the Lord. You were also taught to show hospitality to strangers. You fulfilled this commandment, and now do not forget to fulfill it. The Lord Himself at the Judgment will say to the righteous: “I am strange, but you know Me” (Matthew 25:35). This means that by showing hospitality to strangers, we are showing it to the Lord Himself, and thereby we will earn His blessing and inheritance in the Kingdom of Heaven (see Matthew 25:34). And in the Old Testament, Abraham, under the guise of strangers, took Angels under his roof (Gen. Ch. 18), as did Lot (Gen. Ch. 19). 13:3. At His Judgment, the Lord will give credit to the righteous for serving the prisoners and the sick: “I was sick, and you visited Me; I was in prison, and you came to Me” (Matthew 25:36). Therefore, Saint Paul commands Christians: remember the prisoners, treat them with such warmth of heart, alleviate their needs, as if you yourself were in prison, as if you yourself were in the same state and endured the same thing. Do not forget, he says, the sick, since you yourself are clothed with a body that is susceptible to various diseases. 13:4. We must also serve the Lord through chastity. Marriage was legalized by the Lord at the beginning - having created a husband and wife, He blessed them and said: “Grow and multiply” (Gen. 1:28, cf. Matt. 19:5; Mark 10:6). The Lord Jesus Christ Himself seemed to sanctify Him with His presence in Cana of Galilee (John 2:2). As a holy Sacrament of the Church of Christ established by God, let Christian marriage be honorable, he says, among all of you, holy and inviolable (cf. Eph. 5:25–33). Both virgins, ascetics, and monks fulfill this commandment, if they do not condemn Christian marriage as a Sacrament, as a commandment of chastity; only in relation to himself, each preferring honest cohabitation of two spouses, even more honest - a single life for the sake of one Jesus Christ (see 1 Cor. 7: 7–8: 26). But the marriage bed does not contradict chastity if it is holy and immaculate. Every vice of infidelity, obvious and secret (in the disposition of the heart), must be alien to Christian marriage, therefore, any deviation from the purity and chastity of Christian marriage is fornication and adultery, which not only deprive a person of the ability to see the Lord, but will subject him to severe condemnation and deprivation of the Kingdom of Heaven (see 1 Cor. 6:9-10; Eph. 5:5). The Jews from time immemorial have had a money-loving disposition, which cools hope in God, which is why St. Paul admonishes them further. 13:5–6. The apostle here calls morality the views of people on earthly wealth, their thoughts and feelings at the sight of treasures. It happens that someone who has neither gold, nor silver, nor other treasures loves money out of one desire and intention to become rich. Since among the Palestinian Christians there were those who were robbed (in terms of property) and had some small means, Saint Paul added: be content with what you have. And if this is not the case, then St. Paul advises placing all hope in the Lord, who said: “I will never leave you, I will not forsake you” (cf. Josh. 1:5), that is, the one who trusts in Him. In view of this, fully relying on God’s help, we can confidently say: “The Lord is my helper and I will not fear. What will a man do to me? (cf. Ps. 118:6). Let us, says Chrysostom, do the same in all temptations and not be afraid of human deeds. If God favors us, then no one will overcome us. Just as when He opposes us, there will be no benefit, even if everyone were our friends, so when He is disposed towards us, there will be no harm, even if everyone rebelled against us. 13:7–8. For this, the apostle commands them to keep the faith taught to them. Think, he says, more deeply into the lives of your mentors - the apostles and teachers, especially those who sealed their faith with martyrdom, such as the Apostle James and the First Martyr Stephen. Until the end of their lives they kept their faith in Christ the Lord pure and suffered for it. Imitate this kind of faith. Although their faith was confirmed by the personal teaching of the Lord Jesus Christ, under Whom they lived, He, Christ, now lives among believers by the grace of the Holy Spirit and confirms their faith, as He will do until the end of the age, because He is unchangeable, One and the same forever. Section six. The superiority of Christian religious assemblies over Old Testament religious assemblies (13:9–19) 13:9. It is known that not all the sacrifices brought by the Jews according to the law to the church were burned on the altar and given to the priests, but some of them - both bloody (some) and bloodless - were given to those who brought them, who then went with them to their homes, invited relatives and friends and partook of them, as if blessed at the altar. And Christians had their own religious meetings, at which, after prayers and chants, the bloodless sacrifice of the Body and Blood of Christ was consecrated. The gathered believers partook of it and after that they sat down to a common meal - a supper of love, to which everyone brought what they could. Unbelieving Jews taught that their meetings, from eating sacrificial dishes, were superior to Christian ones, because they had more sanctifying power, precisely from sacrificial dishes. Therefore, some of the Jewish Christians left Christian meetings, preferring the Old Testament unbelieving Jews (see Heb. 10:25). St. Paul writes to Christians: do not get carried away by various teachings that are alien to our religion – Christ’s. It is very saving for Christians to be strengthened by the grace-filled means given to us by faith in the Lord Jesus Christ, such as, for example, the communion of the Body and Blood of Christ, which occurs at Christian meetings, and not by sacrificial dishes, from which their most zealous admirers did not receive any benefit for cleansing the soul from sins and pleasing God (cf. Col. 2:16-17). The sacrifice of Christ cleanses all sins, but only those who believe in Him. 13:10–12. We Christians, he says, have our own altar, from which not only non-Christian Jews, but even their very Levites, have no right to eat, unless they first believe in the Lord Jesus Christ. Because this Christian altar and the sacrifice offered on it typified the cleansing sacrifice offered for the sins of the people by the high priest on the day of atonement. The animals on which the sins of the people were laid were taken outside the camp and there they were all burned whole, so that no one had the right to eat the remains of this sacrifice. Their blood was brought into the Holy of Holies by the high priest to cleanse the people. So our true sacrifice for the sins of people, Jesus Christ, was offered by Him on the cross outside the city of Jerusalem. It is obvious that this sacrifice of Christ - His Body and Blood - can only be eaten by those who believe in Him and His cleansing sacrifice, that is, Christians. So, Christians have everything different from the Jews: the covenant, and the promises, and the law, and the sacrifices, and the High Priest - the Intercessor, and the meetings, and everything that is more excellent for pleasing God and the salvation of the soul. Therefore, Saint Paul encourages Palestinian Christians to separate themselves from the midst of unbelieving Jews and to follow their own independent path to their promised homeland in the Kingdom of Christ. 13:13–14. Our High Priest, he says, offered His sacrifice outside the Jewish shrines and their city, outside the religious and civil life of Judaism. Therefore, we, Christians, must imitate Him - leave, or renounce, the religious and civil life of Judaism. This, of course, will make the unbelievers even more angry against you. But our High Priest, Jesus Christ, suffered from them reproaches and reproaches and the most shameful death, by which He showed us the path to follow Him into His glorious Kingdom of Heaven. There is our true eternal fatherland, where we must strive, but our real life on earth is only temporary, we are only strangers and strangers here (cf. Heb. 11:13). “Therefore, we must arrange our entire lives according to the future, neglect the temporal, and seek and do only what is useful and saving for the eternal. Therefore, we must make sacrifices to God not physical, but spiritual - complete devotion to His will, following the example of the Lord Jesus Christ. 13:15. Our Lord, Jesus Christ, our High Priest and Intercessor for us before God the Father, having taken upon Himself our human nature, subordinated it to the will of God - “he was obedient even to the death of the cross” (Phil. 2:8), and thus by His death on the cross He saved us, reconciling us with God, and opened for us the entrance to the Kingdom of Heaven. And we, through faith in Him and following His example of obedience to the will of God, with His intercession for us, will reach the heavenly fatherland. To subordinate our will to the will of God, we must constantly sacrifice ourselves to Him, wage, in order to self-mortify ourselves, a constant struggle with our passions and lusts, and glorify the Lord with our hearts and lips for the path of salvation given to us. We must continually offer this sacrifice of praise to the Lord. 13:16. But we must not glorify the Lord with our lips alone for His good deeds, but also with deeds of Christian love, as a sacrifice pleasing to Him. Our love for God is expressed in love for our neighbors. Jesus Christ Himself at His Last Judgment will say to the righteous: “Because you did this (deeds of love for your neighbors) to one of the least of these brothers of Mine, you did it to Me.” Therefore come, you blessed of My Father, inherit what was prepared for you (the Kingdom of Heaven) from the foundation of the world.” And Saint John the Theologian said: “He who does not love his brother whom he sees, how can he love God whom he does not see?” (1 John 4:20). Therefore, Saint Paul commands Palestinian Christians to provide charity to those in need and to be in living, heartfelt communion with each other. This sacrifice, he says, is pleasing to God. They should especially show their cordial sociability and obedience to their mentors. 13:17. “Anarchy,” says Chrysostom, “is evil everywhere, the cause of many disasters, the beginning of disorder and confusion, especially in the Church, the more dangerous it is, the greater and higher its power. If a ship is deprived of a helmsman, then the ship will sink, so here too - if the flock does not have a shepherd, then everything will be corrupted and destroyed.” Since the life of Christians is not so much external as internal - spiritual, the education of which requires experienced leaders, whom the Church elected from among the believers and to them, after prayer and the ordination of the apostles or their successors and the sending down on them of the grace of the Holy Spirit, entrusted the leadership education of the souls entrusted to them. Therefore, says St. Paul, they are vigilantly concerned about your souls, fearing the terrible responsibility before God for the death of any soul entrusted to them. But this educational leadership of shepherds can then be fruitful when the flock will wholeheartedly submit to them, obey them and carry out their orders. If this does not happen, then it will upset the shepherds, make them despondent, weaken their zeal and energy, which will not be useful either to the shepherds themselves, threatening responsibility before God, or to the flock. God will punish them for disobedience to the shepherd, and they themselves, deprived of the shepherd’s guidance, may fall into error in faith and negligence in life. But someone will say: how to obey a bad boss? “I know,” answers Saint Chrysostom, “that this is no small evil, and even much greater than lack of leadership, because it is better not to be controlled by anyone than to be controlled by a bad boss. In the first case, the people are sometimes exposed to danger, and sometimes saved, but in the latter, they are always in danger and fall into the abyss. Therefore, Saint Paul indicates which mentors to obey - those who either sealed their right faith, which they taught to those subordinate to them, with a martyr’s death, or preserved it pure to the end. If the boss is not good in relation to faith, then run away from him and do not communicate with him, even if he were not only a man, but even an Angel who descended from heaven. If in relation to life, then do not worry about it, but do as Christ commanded: “everything... whatever the scribes and Pharisees tell you to do (the scribes and Pharisees, that is, what they teach), do it, but do not do it according to deeds” (cf. Matt. 23:3), for no one will receive harm from the behavior of others, because it is obvious to everyone, and such a person, even if he was bad a thousand times, will never will teach you something bad. But shortcomings regarding faith are not obvious to everyone, and a bad person in this regard will not be ashamed to teach others.” Saint Paul also counts himself among the mentors of Palestinian Christians, and asks their prayers to God for his release from bondage and return to them. 13:18–19. Many Jews did not like Saint Paul as an apostate from their law (see Acts 21:21). He, “as if turning his speech to such people who were dissatisfied with him, says: do not bring accusations against me - our conscience does not accuse us of anything, because we want to behave honestly in everything, that is, not only among the pagans, but also among you, we did nothing out of greed, nothing out of hypocrisy. This is probably what the Jews accused him of. I ask for your prayers for me, and I especially ask you to pray to the Lord with all your zeal that He will return me to you. This is not what an enemy can say, but a person who loves them very much” (Chrysostom). Saint Paul's Prayer for Believers (13:20–21) 13:20–21. “Having asked for prayers from them in advance, Saint Paul now himself asks God for all good things for them” (Chrysostom). May God the Father, the source of peace, he says, give peace to your soul, overwhelmed by disasters. He desires peace for us, and to reconcile us with Himself He sent His beloved Son, who, having become incarnate, shed His Blood for our redemption and salvation, died and rose again, and with His Blood made a new, eternal covenant with us, and became our great Shepherd, the Intercessor for us before God the Father. Through Him, with the help of the grace of the Holy Spirit poured out by Him on believers, we can do every good work and achieve perfection in spiritual life, fulfilling the will of God and doing everything pleasing to Him. The Lord Jesus Christ is everything to us: the High Priest, the Sacrifice, and the eternal Intercessor for us. To Him we must give the Glory due to Him forever. True. Please accept the message favorably (13:22) Saint Paul in this letter, both for the Palestinians and for all Christians in general, clarified the relationship of the Old Testament to the New and the advantage of the latter over the former. He would like to say much more, but the readers of his message were still like babies in Christianity, who do not require solid food, the high and deep truths of Christianity, but milk - the original, the first fruits (see Heb. 5:11-14). Therefore, he wrote to them a little, and wrote mainly to console them in their sorrows. 13:22. I ask you, he says, accept the words written in this message of consolation in your sorrows and encouragement to believe in the promises of God to people and to be patient in temptations. I have not written much to you about subjects so important, so as not to burden you with the excess of content and the abundance of my demands from you, for I only meant to console you in your sorrows and strengthen your faith and hope in God with the examples of the Old Testament righteous. Promise to visit them (13:23) 13:23. Saint Paul informs the Palestinian Christians that his co-worker Timothy, imprisoned for the gospel of Christ (probably in Rome), has been released from prison. With him, as they think (Theodoret, Theophylact), Saint Paul intends to send his message to the Palestinian Christians, who had nothing hostile against Timothy, as the circumcised one. Upon Timothy’s return from Palestine, if it happens soon, having learned from him what impression his message would make on Christians, Saint Paul expresses his intention to visit and see them with him. Greetings and good wishes (13:24–25) 13:24. St. Paul sends especially greetings to the Palestinian Christian mentors, distinguishing them from others for their high service and thereby inspiring Christians to treat them with special respect (cf. 1 Tim. 5:17), then to all Christians - saints, as they should be according to their life in Christ, sends greetings to them from Italian Christians. 13:25. He concludes his message with his usual personal well-wishing and, as it were, blessing. May God's blessing and assistance be upon you, he says, and may you be worthy of the remission of your sins, which is bestowed by grace in the Sacrament of repentance, if anyone sins after baptism, may the gifts of the Holy Spirit be with you, communicated in the Sacraments of Christ's Church. Amen - everything that is written in this message is true. According to the law of Moses (see Num. 6:1–21), a man or woman could take on themselves the Nazirite vow, which consisted of not drinking not only wine, but also grapes for a certain time, not touching the dead, and not cutting hair. At the end of the vow, sacrifices were brought to the church, the hair was cut off, and the vow was considered fulfilled; So that poor people can also take the vow of Nazirites, Jewish custom allows rich people to take part in it if they agree to bear the costs of the sacrifices at the end of the vow. Among the companions of Saint Paul was Trophimus from Ephesus, converted to Christ by the Holy Apostle Paul from paganism. The Jews probably saw him in the city with Paul. Whether Saint Paul led him into the vestibule of the church is unknown. Bringing an uncircumcised pagan into the temple was considered a great crime - desecration of the temple (see Ezek. 44:7). Ananias was one of the worst high priests, completely worldly and irreligious. He was a predatory tyrant, driving the lower priests almost to death by starvation; he sent his servants with clubs to the threshing floor to take tithes by force. Ordering a Jew to hit a Jew on the cheek was considered especially offensive. Resistance - from Greek. unconvinced, unconvinced, that is, someone who cannot be convinced by anything. Alienated - from Greek. alienated themselves. In glory - “from life”, in Greek. - order of life. In glory - “fence”, from Greek. - fence, tyn. Aliens - from Greek. wanderers. In glory – “nazdani”, from Greek. – built on, making up the body of the building. Apparently, the apostle changes the text of the psalm, it says, “received gifts,” and he says, “gave gifts.” But in the original there is a verb that means - received or took in order to give (see Exodus 25:2-3; Kings 17:10). To completion, literally - to bringing a thing to what it should be according to its purpose and purpose. In glory - “creation”, from Greek. - to external structure, expansion. In glory - “wandering”, from Greek. – being carried here and there. In glory - “in the deceit of the wiles of balding,” a comprehensive deceit that does not stop at any means. Celestial Empire - in Greek. because of the heavenly (as Saint Chrysostom translates). Helmet of salvation - from Greek. helmet of the savior. Called - Chrysostom, Theodoret and others instead put another verb, which means to make fit or capable. Alienated - Chrysostom considers - alienated. Thanksgiving - in Greek. the first meaning is pleasure and pleasantness, then thanksgiving. In glory - “live”, in Greek. - live like a citizen. More on this in the interpretation of the First Epistle to the Thessalonians (p. 73). In Greek worldly - human. In glory - “not sowing the creatures.” The Slavic text reads - “on the top of his staff,” that is, Joseph, which, according to Chrysostom’s interpretation, gave honor to the tribe of Ephraim, from which the kings in the kingdom of Israel would come, as from the tribe of Judah - in the Kingdom of Judah. Chrysostom has every burden, by which he means sleep, negligence, low thoughts, everything human.