Беседа 2

Flm. 1:4–6. I thank my God, always remembering you in my prayers, hearing about your love and faith that you have for the Lord Jesus and for all the saints, so that the fellowship of your faith may be effective in the knowledge of every good thing you have in Christ Jesus. Masters should not be too demanding of their servants. – We must find the incentive to love for ourselves in the love of Christ. 1. Not suddenly and not at the very beginning of the letter he asks (Philemon) for mercy, but first, expressing surprise at this man and praising him for his virtues, presenting an important proof of his love for him in that he always remembers him in his prayers, and saying that many find peace with him and he shows meekness and faith to everyone, then finally (the apostle) begins speaking, and thus convinces him with special force. Indeed, if others receive from him what they ask, then much more (should) Paul receive; if, having come before others, he would be worthy to receive, then much more after others, and moreover, asking not for himself, but for another. Further, so that it does not seem that he is writing only for this reason, and so that someone does not say: if it were not for Onesimus, then you would not have written this epistle - look how he gives other reasons for writing the epistle: firstly, he points to his love, and secondly, he orders him to prepare an inn for himself. “Hearing,” he says, “about your love.” This is worthy of surprise and means more than if he personally saw (this love). Apparently, it was extremely great if it became known and reached his ears, although the distance between Rome and Phrygia was not small, - and (Philemon) was there, as I conclude by the name of Archippus (mentioned here and in the letter to the Colossians). The Colossians lived in Phrygia, and in the letter to them (Paul) said: “When this letter is read among you, order that it be read also in the Laodicean church; and the one from Laodicea, read it also” (Col. 4:16). Before he asks for mercy, does he offer him much more from himself? “So that the fellowship of your faith,” he says, “may be effective through the knowledge of every good thing you have in Christ Jesus,” that is, so that you may achieve every virtue, so that you will not lack anything. Faith is effective when it is accompanied by works, because “faith without works is dead” (James 2:26). He did not say: your faith, but: “the fellowship of your faith,” uniting him with himself and instilling in him that they are one body, and thereby convincing him with special power. If you, he says, are my accomplice in faith, then you must be an accomplice in others. “For we have great joy and consolation in your love, because through you, brother, the hearts of the saints are reassured” (Phil. 1:7). Nothing convinces more than pointing out good deeds done to another, especially if (the person asking) is more honorable than them. However, he did not say: if you do for others, then much more for me; but, having expressed the same thing, he used a different turn of phrase, a more meek one. “For we have great joy,” that is, you gave me boldness with those (good deeds) that you show to others. “And consolation,” that is, we not only rejoice, but are also comforted, because they are our members. If there should be such an agreement that those who are in sorrow, even if they themselves did not receive anything, should rejoice when they see the calm of others, since one body has been blessed, then all the more (we will rejoice) if you calm us too. He did not say: you are meek, you are compliant; but he says stronger and more expressively: “hearts of the saints,” as if addressing a son, dear and beloved to his parents. Such love and affection proves that (Philemon) was greatly loved by them. “Therefore, having great boldness in Christ, I command you what you must do” (Phil. 1:8). See how he is careful that what he says out of strong love does not shock the listener and offend him. Therefore, before he said: “command you” - and such an expression was harsh, although, spoken out of love, it could very easily achieve the goal - out of caution, he makes a reservation: “having boldness”, and this shows that Philemon was a great man, i.e. (as if to say): You yourself gave us boldness; at the same time he adds: “in Christ,” and this shows that he says this not because of his nobility or power in the world, but because of his faith in Christ; and then he adds: “to order you,” and not only this, but also: “what should be done,” i.e., a fair deed. Look at how many arguments he convinces: you show benefits to others, he says, show them to me, moreover, for the sake of Christ, both because this deed is fair and because love demands it. That’s why he continues: “I ask rather out of love” (Phil. 1:9). He seems to be saying this: from past examples I know that even if I command with great power, I will achieve success; but since I am especially concerned about this matter, I “pray.” Here he expresses both together: both what he hopes for him - why he “orders”, - and what he especially cares about this matter - why he “prays”. “No one else,” he says, “like me, Elder Paul.” 2. Oh, so much convincing evidence! "Paul" is proof of a person's dignity; "elder" - from age; “prisoner of Jesus Christ” - because he is more righteous than everyone else. Who would not welcome with open arms a warrior crowned for his exploits? Who, seeing one bound for Christ, would not render him thousands of services? Having thus softened Philemon’s soul, the apostle does not suddenly announce the name of the slave, but after such a request he still hesitates. You know how great the anger of masters is towards slaves who have run away, especially if it is theft, and how irritated they are, even if they were good masters. Therefore, he tries to soften him with all his arguments; and when he first aroused in him a readiness to do everything, no matter what, and prepared his soul for all obedience, then he already expresses his request: “I ask you,” he says, and with praise, “for my son, whom I gave birth to in my bonds” (Phil. 1:10). Again, for persuasion - bonds; and finally, he names the very name (Onesima). Thus, it not only tames anger, but also arouses a feeling of goodwill: I, he says, would not have called him son if he had not been very trustworthy. As I called Timofey, so (I call) him. And often, to express his love, he points to the time of birth: “whom I gave birth to,” he says, “in my bonds.” He is worthy of great honor also because he was born among the very feats, among temptations for Christ. “Onesimus, he was once unfit for you” (Phil. 1:11). Look with what prudence he declares his sin, and thereby tames the anger (of the master). I know, he says that he was obscene; “and now it’s good for you and me.” He did not say: now it will be good for you, so that he does not contradict; but he also added his face so that his hopes (for the servant) would be more reliable. “And now it is good for you,” he says, “and for me.” If he is useful to Paul, who requires such great zeal, then even more so to the master. “I return him.” And he also tames anger by giving it away. Masters are especially angry when intercession occurs on behalf of (slaves) who are absent, so by this he calmed (Philemon) even more. “Thou shalt accept him as my heart” (Phil. 1:12). Again, he not only uses his name, but with the addition of a convincing expression that is more tender than the word - son. Thus, he called him son, saying: “whom I begat,” and inspired him that he should be loved especially, because he was born among temptations. It is known that we have a special love for children born amid dangers that we have avoided, as Scripture testifies when it says: “Ichabod” (1 Samuel 4:21), and when Rachel calls Benjamin “the son of my pain” (Gen. 35:18). “You accept it as my heart.” By this he expresses his great love for him. He did not say: take, he did not say: do not be angry, but: “accept”, i.e. he is worthy not only of forgiveness, but also of honor. Why? Because he became the son of Paul. “I wanted to keep him with me, so that instead of you he would serve me in prison [for] the gospel” (Phil. 1:13). Do you see how many arguments he uses in advance in order to later inspire his master’s respect for him? Look with what wisdom he does this too; see how he obliges one and honors another. You see, he says, that through him you yourself are doing me a favor. Then he suggests that he meant him more than the slave, because he shows him great respect. “But without your consent,” he says, “I did not want to do anything, so that your good deed would not be (as if) forced, but voluntary” (Phil. 1:14). A person is especially inclined to comply with a request when the matter itself is useful, and it is arranged in accordance with his will; then there are precisely two benefits: the giver receives benefit, and the recipient is more secure. He did not say: it was not forced, but: “it was not as if forced”; although I knew, he says, that even if you had not been notified of this matter, but had received news of it by accident, you would not have become angry, but (did so) out of special precaution, “not (as if) forced, but voluntarily. For perhaps he left for a while so that you could accept him forever, no longer as a slave” (Phil. 1:15, 16). He said well: “maybe” so that the gentleman would show leniency; and on the other hand he said: “maybe” because the flight was carried out out of arbitrariness and perverted reasoning, and not with good intention. He did not say: for this reason he ran away, but: “for this he went away,” so that with a more decent expression he would sooner persuade (the master) to mercy. He also did not say: he himself was absent, but: “separated,” he was separated, that is, he did not leave on his own for one reason or another. So Joseph, justifying his brothers, said: “God sent me before you” (Gen. 45:5), that is, they turned their evil intentions in a good direction. “For this,” he says, “he left for a while.” He shortens time and confesses sin, and attributes everything to the dispensation (of God). “So that you may accept,” he says, “him forever,” not only at the present time, but also in the future, so that you can have him always, no longer as a slave, but above a slave; remaining a slave, he will be devoted to you more than his brother, and thus you will make an acquisition both in time and in property (his relationship to you); he will no longer run away. “So that you can accept him forever,” i.e. hold it. “No longer as a slave, but higher than a slave, a beloved brother, especially to me.” You lost a slave for a short time, and you gain a brother forever, not only your brother, but also mine. Here (Paul points out) the great virtues (of Onesimus). If he is my brother, then do not be ashamed of him. By the name “son” (the apostle) he expressed love for him, and by the name “brother” - great benevolence and equality. 3. This was not written in vain, but so that we - masters - do not despise our servants and are not too demanding of them, so that we learn to forgive the misdeeds of our servants and are not always cruel to them, so that we are not ashamed of slaves and have communication with them in everything, if they are good. If Paul was not ashamed to call a servant son, his womb, brother and beloved, then how shall we be ashamed? But what am I saying: Paul? Master Paul is not ashamed to call our servants His brothers - how can we be ashamed? Look at the honor He shows us: He calls our servants His brothers, friends and joint heirs. This is how He humbled Himself! What should we do to fully achieve this? We can never (achieve this) completely, but no matter what degree of humility we reach, we will still lack most of it. Look: whatever you do, you do it for a slave like you, and your Master did it for your slaves. Listen and be afraid! Never become proud of your humility! Perhaps my words that humility is extolled seem ridiculous to you; but do not be surprised: it is exalted when it is insincere. How and in what way? When it happens in order to appear before people, and not before God, when it has in mind its own glorification and vanity; and then it is the work of the devil. Just as many are conceited because they are not vain, so they exalt themselves in humility out of arrogance. For example, some brother or servant came to you; you accepted him, washed his feet, and are immediately proud of it: I, you say, did something that no one else did, I accomplished a feat of humility. How can one remain humble in wisdom? If we remember the commandment of Christ, who says: “When you have done all that is commanded you, say: We are worthless servants” (Luke 17:10); also the words of the teacher of the universe, who says: “I do not count myself to have attained” (Phil. 3:13). He who is convinced that he has done nothing great, no matter what he does, who does not consider himself to have reached the end, can only be humble. Many have fallen into pride from humility - may this not happen to us! Have you done any work of humility? Do not be arrogant, otherwise you will destroy everything. Such was the Pharisee: he became proud of the fact that he gave tithes to the poor, and he destroyed everything. But the publican was not like that. Listen to what else Paul says: “I know nothing about myself, but by this I am not justified” (1 Cor. 4:4). Do you see how he did not exalt himself, but humiliated and humbled himself in every possible way, and yet how he reached the very height of virtues? And the three youths, being on fire, in the midst of the flames, what did they say? “For we have sinned and done wrong, turning away from You, and in all things we have sinned” (Dan. 3:29). This is what it means to have a contrite heart. Therefore, they could say: “But with a contrite heart and a humble spirit, let us be accepted” (Dan. 3:39). So they were humble after being cast into the furnace, even more than before they were cast into the oven. When they saw the miracle that had taken place, they, considering themselves unworthy of salvation, came into deep humility, because then we are especially contrite in spirit when we are convinced that we have received great benefits not according to our deserts. Meanwhile, what benefits did they receive that were not due to their deserts? They allowed themselves to be thrown into the furnace, they were taken into captivity while they were still young, while others sinned, and they did not murmur, were not annoyed, and did not say: what good is it for us that we serve God? What have we gained by worshiping Him? A wicked man has become our ruler; with idolaters we suffer torment from the idolater; taken into captivity, deprived of the fatherland, freedom and everything dear to us, we became prisoners and slaves and serve the barbarian king! They didn’t say anything like that, but what? “For we have sinned and acted lawlessly” (they said) and they offered up a prayer not for themselves, but for others: “And he gave us over,” they said, “to an unjust and wicked king” (Dan. 3:32). Also, Daniel, being thrown into a ditch another time, said: “You have remembered me, O God” (Dan. 14:38). Why did (God) not remember you, Daniel, when you glorified Him before the king and said: “But this mystery was revealed to me, not because I was wiser than all the living” (Dan. 2:30)? Why didn’t He remember you when you were thrown into the lions’ den for disobedience to the most wicked command? For the same reason. Is it not for Him that you are cast out now? So, he says; this is because I am a great debtor to Him. If he spoke like this despite his great virtues, then what will we say? Listen again to what David says: “And if He says this: “I have no favor with you,” then here I am; let him do to me whatever is pleasing to Him” (2 Samuel 15:26), although he could point out his countless virtues. Eli also says: “The Lord himself will do whatever good is before him” (1 Samuel 3:18). 4. Grateful servants must leave everything to Him not only in benefits, but also in punishments and temptations. And is it not unreasonable to think that God will not spare his slaves in punishment, while we allow masters to punish their slaves, knowing that they will spare them because they are their own? Paul also expresses this when he says: “Do we live? "If we die, therefore we are always the Lord's" (Rom. 14:8). He will not want His wealth to decrease; He knows how to punish; He punishes His own slaves. No one spares us more than He, who brought us from non-existence into being, commanded the sun to rise, gave rain, breathed the soul and gave His Son for us. Let us be, what I said and why I said all this, we will Let us humble ourselves as we should, let us humble ourselves as we should, so that humility does not serve as a reason for us to be proud. Are you humble and even more humble than all people? This is why you are humble, to avoid arrogance; and if through this you fall into arrogance, then it is better for you not to be humble. Listen to what Paul says: “through good things he causes me to die, so that sin becomes exceedingly sinful through the commandment” (Rom. 7:13). When the thought comes to you to be surprised at your humility, then imagine your Master, how He humiliated Himself - and you will no longer be surprised at yourself, you will not begin to praise yourself, but you will laugh at yourself as if you had done nothing. Recognize yourself as a constant debtor and, no matter what you do, bring to mind that parable: “Which of you, having a slave when he returns, will say to him: Go, sit down at the table? On the contrary, will he not say to him, “Prepare my supper, and, having girded yourself, serve me” (Luke 17:7, 8). Do we thank our servants for serving us? Never. God rewards us with gratitude, who do not serve Him, but do what is useful for us. However, we will not do this so that He will reward us with gratitude, so that He will know about it, but as fulfilling our duty. Truly, every (good) deed is our duty, and everything we do is the fulfillment of a duty. If we, having bought slaves for money, want them to live entirely for us, so that we possess everything that they have, then isn’t this much more due to the One who brought us from non-existence into existence and then redeemed us with honest blood? He gave for us a price that no one would give for his own child - he shed His blood. Therefore, if we each had a thousand souls and sacrificed them all, would we give Him equal reward? No. Why? Because He did this for us, not being obliged, but completely out of His mercy; and we are obliged to do so. He, being God, became a slave, being not involved in death, became partaker of it in the flesh; and even if we do not lay down our souls for Him, then according to the law of nature we will certainly have to lay down our souls - after a little time we will inevitably lose our lives. So it is with money: if we do not give it for Him, then, of necessity, we will give it to Him at death. So it is with humility: if we are not humble for Him, then sorrows, misfortunes, and oppression will humble us. Do you see how great is His gratitude? He did not say: what important things did the martyrs do? if they had not died for Me, they would certainly have died without this; but rewards them with great gratitude, since they voluntarily gave what they would later have to give involuntarily, according to the law of nature. He did not say: what important do those who give away their property do? they will certainly give it up even against their will; but he also rewards them with great gratitude and is not ashamed to confess before everyone that the Lord was fed by slaves. Truly, this is the glory of the Master to have grateful slaves, and this is the glory of the Master to love His servants so much, and this is the glory of the Master to appropriate what belongs to them to Himself, and this is the glory of the Master not to be ashamed to confess it before everyone. Let us be ashamed of such love of Christ, and we ourselves will be inflamed with love. When we hear that someone loves us, even if he were humble and poor, we are inflamed with special love for him and show him great respect, we love him ourselves; and our Master loves us so much - and we remain insensitive? No, I exhort you, let us not be so careless about the salvation of our souls, but let us love Him to the best of our ability, let us give everything out of love for Him - soul, property and glory, and everything else with joy, with readiness, with zeal, not considering this useful for Him, but for ourselves. This is, indeed, the law of love: those who love consider it happiness for themselves when they suffer for their loved ones. Let us also be devoted to our Master, so that we may achieve future blessings in Christ Jesus our Lord, with whom be glory to the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen. Such a translation would be more accurate (“as if” – ως). – I.N. You might be interested in: