Беседа 1

Flm. 1:1–3. Paul, the prisoner of Jesus Christ, and Timothy the brother, to Philemon our beloved and fellow worker, and to Apphia our beloved (sister), and to Archippus our companion, and to your home church: grace to you and peace from God our Father and the Lord Jesus Christ. About mercy and compassion. – Some people pay more attention to people than to God. 1. This is written about a slave to a master. From the very beginning (the apostle) teaches him not to be arrogant and not to be ashamed, tames his anger, calling himself a prisoner, humbles and calms him, instilling in him that everything present is insignificant. And indeed, if bonds for Christ are not shame, but glory, then slavery is all the more shameful. He says this not to exalt himself, but to do something useful and inspire confidence in his words - not for himself, but in order to quickly seek mercy (for another). He seems to say this: for you I am surrounded by these bonds, just as he says in other places (Eph. 3:1; 2 Tim. 2:9), however, there expressing his concern, and here authenticity. For him there is no higher praise than to be called a sufferer of Christ: “I,” he says, “bear the wounds of the Lord Jesus” (Gal. 6:17). “A prisoner of Jesus Christ” because he was bound for Him. Hearing about the bonds of Christ, who would not be ashamed, who would not bow down, who would not give his very soul, and not just one slave? “And Timothy brother”: joins another to himself, so that (Philemon), hearing the request from many, quickly bowed down and showed mercy. “To Philemon, our beloved and fellow worker.” If he is a beloved, then relying on him is not impudence or recklessness, but a sign of great friendship; if he is an assistant, then he must not only accept such requests, but also thank them for them, since through this he does good to himself, arranging the same thing. Thus, even without asking, he says, you have another incentive to show mercy: if it is useful for the gospel, and you show zeal for the gospel, then you should not wait for the request, but ask yourself. "And Apphia's beloved". She, it seems to me, was Philemon’s wife. Look at the humility of Paul: he joins Timothy in his request, and asks not just her husband, but also his wife, and another, probably friend: “and Archippus,” he says, “our companion.” He does not want to achieve this by command and does not show indignation if Philemon does not immediately obey his command, but acts as if an unknown person, disposing them to do the same and reinforce him a request - because not only a request from many, but also a request addressed to many, helps to receive what is asked. “And to Archippus, our companion,” then you must take part here too. This is the same Archippus about whom in the letter to the Colossians he says: “Tell Archippus: see that you fulfill the service that you have accepted in the Lord” (Col. 4:17). it seems that he was among the clergy; therefore (the apostle) makes a request to him and calls him an associate in order to contribute in every possible way (to the achievement of his home church). Here he did not lose sight of the slaves, because he knew that often the speeches of slaves can convince the master, especially when the request concerns a slave; Moreover, perhaps they especially aroused the master’s anger. Therefore, not wanting them to fall into envy, he honored them with a greeting along with the gentlemen. However, he did not give the gentleman any reason to be offended. If he had called (the slaves) by name, then perhaps he would have been offended; and if he had not mentioned them at all, he would have remained dissatisfied; therefore, look how wisely, having mentioned (the slaves), he honored them with his memory, and did not irritate him. And the name “Church” does not allow masters to be offended when they are supplied with slaves. Truly, the Church does not know the difference between master and slave; she distinguishes both by virtues and vices. So, if (your house) is the Church, then do not be offended that a slave is supplied with you: “in Christ Jesus there is neither slave nor free” (Gal. 3:28). "Grace and peace to you". Having reminded him of grace, (the apostle) brings to his memory his own sins. Think, he says, how many sins God has forgiven you, how you have been saved by grace, and imitate the Master. Asks him for peace; and justly, because peace happens when we imitate Him, when grace abides with us. So that slave who turned out to be unmerciful to a slave similar to himself until he demanded a hundred denarii from him, until then enjoyed the mercy of his master; and when he began to demand it, then he was deprived of it and handed over to the tormentors (Matthew 18:34). 2. Imagining this, we too will be merciful and compassionate towards those who sin against us. One hundred denarii here signifies the sins (of others) towards us, and our sins towards God are thousands of talents. You know that sins against someone are judged according to the dignity of the person. For example: one who insulted a private person sinned, but not as much as one who insulted a superior; The one who insulted the highest commander sinned more, and the one who insulted the lower one sinned less, but the one who insulted the king sinned much more. Although the insult is the same, it becomes greater because of the superiority of the person. If the one who insults the king receives a severe punishment, according to the dignity of the person insulted, then how many talents will the one who insults God owe? Even if our sins against God were the same as those against people, they are not the same; and as much as there is a difference between God and man, there is as much between those and other sins. However, I find many such sins that are great not only because of the superiority of the person, but also in themselves. The words that I intend to say are terrible, truly terrible, but they must be said in order, at least in this way, to touch and awaken our soul, showing that we fear people much more than God, and we honor people more than God. Look: the adulterer knows that God sees him, and he despises God; and when a person looks at him, he restrains his lust. He not only prefers people to God, not only insults God, but - which is much harder - fearing people, he despises God, since if he sees people, he holds back the flame of lust. However, what kind of flame? This is not fire, but dishonor; if it were not allowed to have a wife, then indeed it would be a fire, but now it is dishonor and debauchery. Thus, if he sees people, he tames his fury, and the last thing he thinks about is God’s long-suffering. Another, having stolen, realizes that he is stealing someone else’s property, and tries to deceive people, makes excuses against those accusing him and gives an appearance (of truth) to his justification; but about God, Whom it is impossible to deceive, he does not worry, is not ashamed, and does not honor. When the king orders not to take other people's property, or even to give up our own, then we readily bring everything; and when God commands not to kidnap or take someone else’s property, then we do not obey. Do you see how we choose people over God? These words are heavy and bitter; but prove that they are difficult, refrain from the matter itself. If you are not afraid of the deed itself, then how can I believe you when you say that you are afraid of our words and feel their weight? You burden yourself with your own affairs, and do not care at all; and when I talk about the things that you do, you are indignant. Isn't this crazy? Oh, if only what I said were false! I would rather have been accused of lying on that (terrible) day myself, as someone who reproached you unfairly and in vain, than to see you condemned for this. But you not only prefer people to God, but force others to do the same. Many forced many slaves and children: some forced them to marry against their will, others - to serve their shameful desires, unclean love, predation, covetousness, violence, so that they are doubly guilty and cannot be justified by any necessity. In fact, if you cannot provide a sufficient justification even when you do evil involuntarily, on the orders of your superior, then the sin is much more serious when you force others to do it. What excuse can there be for such a person? I say this not to condemn you, but to show what debtors we are before God. If, by honoring man on an equal basis with God, we insult God, then we insult Him much more when we prefer people to Him. Thus, if the same sins that we commit against people are much more serious when they relate to God, then isn’t it much worse when the sin is greater and more serious in nature? Let everyone test himself and see that he does everything for people. We would be very blessed if we did for God as much as we do for people out of vanity, fear, or respect. So, if we ourselves are guilty of so many sins, then we must readily forgive those who insult and deceive us, and not remember evil. In order to forgive sins, no work, no expenses, or anything else is needed, but only desire; you don’t need to undertake a journey, or go to foreign countries, or be exposed to dangers and labors, but you just need to want to. 3. What kind of forgiveness, tell me, will we receive for failure to do things that seem difficult, when we do not do easy things, so useful and fruitful and not requiring any labor? Can't you neglect wealth? Can't give away your possessions to those in need? But can't you wish anything good? Can't you forgive the offender? If you yourself were not guilty of so many (sins) and only received a command from God to forgive others, then wouldn’t you have to (do this)? How is it that now, being yourself guilty of so many (sins), you do not forgive others, knowing that He demands from you the same thing that you receive from Him? When we come to our debtor, he, remembering his duty, obligingly and honorably receives us and shows us his cordiality in every possible way, not yet receiving forgiveness of the debt from us, but only wanting to make us lenient in our demand: how is it that you, being such a great debtor before God and having received from Him the command to forgive, in order to receive forgiveness yourself, do not forgive? Why is this, I ask you? Alas, what kindness is shown to us, and what malice we show, what drowsiness, what carelessness! How easy and useful is virtue, and how difficult is evil! But we, leaving the light, choose what is heavier than tin. Here you don’t need any physical strength, no wealth, no money, no power, no friendship and nothing else, but just one desire, and everything will be done. Has anyone insulted you, offended you, or ridiculed you? Remember that you yourself do a lot of similar things in relation to others, even in relation to the Lord himself - and forgive and pardon him. Remember what you yourself say: “forgive us our debts, as we forgive our debtors” (Matthew 6:12); think that if you do not forgive (others), then you cannot boldly say this; and if you forgive, then it is as if you are demanding what is due, although not according to the essence of the matter itself, but according to the philanthropy of the One who grants (forgiveness to us). And how can we equate what we forgive to slaves like us with sins against the Master, for which we receive forgiveness from Him? We are worthy of such His love for mankind because He is rich in mercy and generosity. However, I will prove to you that even without this, and without the forgiveness of your sins, you receive benefit from forgiveness alone (to others). Imagine how many friends such a person has, how everywhere and everyone praises him and says: he is a kind, conciliatory person; unforgiving; As soon as he receives an insult, he immediately forgets it. If such a person were to suffer some misfortune, who would not take pity on him? Who won't forgive him if he does something wrong? Who wouldn't do him a favor if he asked for something on behalf of others? Who wouldn't want to be a friend and even a slave to such a kind soul? So, I exhort, let us do everything for this, not only in relation to friends and family, but also to servants: “moderating,” says (the apostle), “severity, knowing that both over you and over them there is a Lord in heaven” (Eph. 6:9). If we forgive the sins of our neighbors, then it will be forgiven for us; also, if we do alms, if we are humble, because this also serves to remission of sins. The publican only said: “Be merciful to me a sinner” and came out justified (Luke 18:13); all the more can we be worthy of great love for mankind (of God) if we are humble and contrite in heart; and if we confess our sins and condemn ourselves, we will cleanse many impurities, because there are many paths to cleansing. So, let us fight the devil by all means. I didn't say anything difficult, nothing unpleasant; forgive the offender, give alms to the needy, humble your soul - and, even if you were the greatest sinner, you can achieve the kingdom (of heaven), thus cleansing sins and washing away impurities. May we all be worthy, having been cleansed here from all uncleanness of sin by confession, to receive there the promised benefits in Christ Jesus our Lord, with whom to the Father be glory and power (honor, now and ever, and unto ages of ages. Amen). You might be interested in: