Grata cum omnibus vobis. Amen. He prays that the gift of God may be preserved for them, or that the benevolence of God may be with them always, preserving them by his grace. And may it also be with us, who are most in need of it, and may it guard our souls and bodies in the Holy Spirit. To whom be glory forever and ever. Amen. B
THEOPHYLACT, ARCHBISHOP OF BULGARIA EXPOSITION OF THE EPISTLE OF SAINT PAUL TO PHILEMON
Argument of the Epistle to Philemon
Christ rejects neither slaves nor masters who come to him; for he is the one Lord of all, or rather, the Father. And this is evident from many other things, but especially from this Epistle, in which Philemon is the master and Onesimus the slave; both, to say nothing more, are beloved by Paul. Philemon, therefore, was a man who was admirable from the very beginning; he was indeed a Phrygian by race, but faithful in his way of life and manner, and one who helped the needs of the saints and performed acts of mercy. Onesimus, however, was at first a runaway; for having taken money from the house of Philemon, he had fled. When he arrived in Rome, he heard the doctrine of Paul, and having been instructed and baptized by him while he was in chains, he himself also became wondrous and admirable. Therefore, the Apostle, not deeming it pious for Philemon to be troubled on account of the fraud and flight of Onesimus, and wishing to cleanse the wound of his heart which he had received at the hands of his slave, sends him back to him with this letter of recommendation. Some, however, assert that this Epistle ought not to be numbered among the others, inasmuch as it concerns a trivial matter; but weigh how great are the benefits derived from it. First, indeed, it instructs us that we ought to intercede even for those whoA appear to us as vile. "For do not despise," says the Lord, "one of these little ones." Second, if a servant as bold and wicked as this one has returned, we ought not to despair of ourselves, especially those who have been nurtured in freedom. Third, that we ought not, under the pretext of piety, to snatch servants away from masters against their will. Fourth, that we ought not to hold in contempt servants who are virtuous, nor should we be ashamed of them, since Paul calls Onesimus his son. Who, therefore, would disdain to number this letter among the others, being so full of such utility?
THEOPHYLACT'S COMMENTARY ON THE EPISTLE TO PHILEMON
B VERSE 1. "Paul, a prisoner of Jesus Christ." Immediately from the exordium, he instructs the master not to be ashamed of the servant, who has now become his fellow-servant. For everything is beautiful for the sake of Christ, even the chains, in which he himself rejoices, to the point that he is named by them. At the same time, he also persuades him, showing that it is right that the favor be granted to him who is bound for the sake of Christ.
"And Timothy, the brother." As if he himself were not sufficient for the pleading, he takes along Timothy, his fellow-captive, so that he might respect the intercession of the greater number.
"To Philemon, the beloved and our fellow-worker." If he is beloved, he will grant the favor; if he is a fellow-worker, he will not detain the servant, but will send him back for the ministry of the word, of which he too is a minister. For he will fulfill the work of the Master if he is given back again.
VERSE 2. "And to Apphia, the beloved, and Archippo, our fellow-soldier." C Perhaps Apphia was the wife of Philemon, and Archippus a friend. But if he is a fellow-soldier, he will also strive in this regard. This was precisely the one of whom he writes to the Colossians: "Say to Archippus, See that thou fulfill the ministry which thou hast received."
"And to the Church which is in thy house." By Church, he calls all the faithful who were in his house, including the servants. Observe, however, his humility, in how he even entreats these to assist him in his intercession.
A Ver. 3. *Grace to you and peace from God our Father, and the Lord Jesus Christ.* How, then, shall the grace of God be in us? If we also forgive our debtors. How, then, shall there be peace? If you also are reconciled with the servant.
Ver. 4. *I thank my God always, making mention of you in my prayers.* As often, he says, as I am reminded—and I am reminded always when I pray—so often do I thank God for your virtue. And what this is, he introduces.
Ver. 5. *Hearing of your charity and faith, which you have toward the Lord and toward all the saints.* B Here he praises him as merciful. For the fame of his charity and faith would not have traveled from Phrygia to Rome, had they not been of the greatest degree. Since, therefore, you embrace all the saints, that is, the faithful, with love, you ought also to embrace Onesimus with equal charity, for he is a believer, so that you may appear to love the Lord as well. Do you see what power these words of entreaty have?
Ver. 6. *That the communication of your faith may be effectual in the recognition of every good thing that is in you.* I give thanks, he says, to God for your charity, praying also for this: that your faith, which you share with us, may be effectual and operative, and as it were living, in your recognizing every good work—that is, in loving and performing it. For then our faith is alive, when we undertake and perform every good work, just as it is dead when it is destitute of works. He added, however, *that is in you*, so as to show that Philemon himself even now has every good work within himself, as if saying: "Of every good work that is even now in you—that is, in yourself." C And in saying *communication of the faith*, Paul joins Philemon to himself, and makes them one. For common faith is also unifying; so that you must also think the same things as I. Or, he calls almsgiving a communication of faith, as being something that comes from great faith. He says, therefore: "I make mention of you in my prayers, praying that your communicative and liberal mind may never cease, but rather that you may pour out upon the needy every good thing that is in you—that is, which is present in you."
*In Christ Jesus.* To Christ Jesus, he says, is referred whatever good you might do to those in need, and especially to the saints; so that even now, if you receive Onesimus, you confer this grace and benefit upon me, and you confer it upon Christ. D
Ver. 7. *We have much grace, and consolation in your charity.* That is to say, we have joy, and not only joy, but also the greatest consolation in our bonds because of your charity, which is your benevolent and generous disposition of mind.
*Because the hearts of the saints have been refreshed by you, brother.* Most wisely he approaches the matter, calling to his memory the benefits he has conferred upon others, so that he might the more soften him, as he reflects that if he gives to others, even those unknown to him, how much more should he do so to his teacher Paul. Nor did he say simply, "You give to the saints," but,
A *for you refresh the hearts of the saints*, that is, with your whole soul; they receive your kindness, as having been bestowed upon them abundantly and ministerially.
Therefore, even though I have much boldness in Christ to command you in what pertains to duty, yet for love’s sake I rather beseech you. For since, he says, you are such to all the saints that their hearts are refreshed by you, how much more do I, in Christ—that is, as having begotten you according to Christ—have the boldness to command you, not as if lording it over you, but because of the love which I have toward you and you toward me. B And "what pertains to duty," or "that I might command you what is fitting," means that which comes to my need, so that you might fulfill it yourself; or it means, "You minister to all the saints, and I, therefore, according to duty—that is, the portion falling to me—had the boldness to command you, but nevertheless I beseech you." For the matter is so necessary to me that I must beg.
*Being such as Paul the aged, and now also a prisoner of Jesus Christ.* Being such as this, he says, an ambassador, and so worthy to be heard as it is fitting for Paul the aged—that is, having authority both from his teaching office and from his age—and now having obtained another, greater thing, namely, to be bound for Christ’s sake. Do you see how many C occasions he uses for persuasion?
*I beseech you, therefore, for my child, whom I have begotten in my bonds.* As yet he does not mention the name of the one for whom he is interceding. He first softens Philemon, praising his servant by calling him a child. And why does he call him so? Because I have begotten him, that is, I catechized him and caused him to be baptized, and that in urgent circumstances; for it was in bonds. Through these things, therefore, having lulled his anger to sleep, he thus mentions his name.
*Onesimus, who was once useless to you.* He knows that the confession of a sin extinguishes anger; therefore he speaks thus.
*But now useful to you and to me.* Because he has become pious and holy, he is D useful to both, he says. For if to Paul, who requires such exactness, surely he will be useful also to Philemon. At the same time, he also hints at this, that "since he is useful to me, let him be sent back to me."
*Whom I have sent back.* That is, I entrust him to you; use him as you wish. But by the very fact of sending him back, he soothes his wrath all the more.
*But you, receive him, that is, my own heart.* That is, receive him with love; or rather, not him, but my own heart: so much do I love him and carry him about in my soul.
*Whom I wished to keep with me,*
A that he might minister to me in the bonds of the Gospel. Observe the wisdom, how little by little he places him in the position of the master. For he says, "that he might minister to me in your stead." He demonstrates also that he desires what is to the master's advantage. For if you are obligated to serve me, and he does this in your place, you are the gainer.
*But without your counsel I wished to do nothing.* And by this especially he softens Philemon. For the matter was quite necessary: since in bonds, and those for the sake of God, he was going to minister to him, yet he did not wish to act against his will. So how is it not fitting to grant this grace to one who could have enjoyed it even without him, yet did not wish to? B *That your good might not be as it were of necessity, but voluntary.* He did not say, "Of necessity," but "As it were of necessity," as if meaning this: that even if I had kept him against your will, I would not truly have grieved you; yet it would have seemed to many that it was happening of necessity and against your will. Now, therefore, I preferred that it should not seem at all to anyone to be involuntary, but undoubtedly voluntary.
*For perhaps he therefore departed for a time.* O the wisdom of Paul! For since Onesimus had fled with a fraudulent mind, Paul redirects the flight, as having happened for a greater benefit. For perhaps, he says, he fled by divine providence. And he gently calls the flight a "withdrawal," so as not to irritate the master with the name of flight. C Furthermore, he contracts the time and also calms the anger; for "for a time," he says, "he departed." He shows at the same time that for as long as he was with Paul, he was serving Philemon. So he was absent only for as long as he spent before meeting with Paul; and this was little, and like a single hour. So also from now on, if he is with me having been sent by you, consider him to be with you.
*That you might receive him forever.* That is, that you might enjoy him. *No longer as a servant, but above a servant, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord?* D You have profited much, he says, from the flight; for instead of one hour, you have him forever. For the whole life of man, with respect to eternity, is nothing; and much more so the time of the flight. And instead of a servant, a brother; instead of useless, beloved; and "in the flesh," that is, worthy to be loved even in worldly services, as one who can look after them; and "in the Lord," that is, also in spiritual matters.
*If therefore you have me as a partner, receive him as myself.* That is, if you have confessed that you think the same things as I do, receive him even as myself. Whom would he not have persuaded? For who would not have wished to receive Paul?
A If he has harmed you in any way, or owes you [anything], charge this to me. He did not say, "He stole," but rather used a softer expression, "he has harmed," or "he owes." For it is likely that he had spent what he had stolen; therefore he says, "Charge this to my account; hold me as the debtor."
I, Paul, have written it with my own hand, I will repay it. He says these things gracefully, writing with spiritual grace, and as it were saying this: "For greater security that I will repay the debt, you have my own handwritten note."
Not to mention that you owe me your very self. That it might not seem as though he were insulting Philemon—because he did not dare to ask him so simply regarding the theft of another, a slave, without adding a promissory note—for that would show Philemon to be someone cruel and not imbued with any feeling of charity towards his own teacher, he shows that he trusts him greatly. For he says, "Not only do you owe me your things, but in addition to these, you owe me your very self."
Yes, brother, let me have joy from you in the Lord. He returns again from the pleasant to the more serious, and he pleads. "Let me have joy from you," he says, that is, "may I enjoy your gifts, not in worldly matters, but in those that pertain to the Lord."
Refresh my heart in Christ. "Refresh," he says, "my love for you, or my heart, on account of Christ." For you are not bestowing the favor upon me, but upon Christ.
Confiding in your obedience I have written to you, knowing that you will do even more than what I say. "I have not written to you," he says, "commanding or behaving arrogantly, but having confidence in your obedience." What iron would these words not soften?
B And at the same time, prepare a lodging for me. Philemon might perhaps have suspected, "If it were not for the sake of Onesimus, you would not even have deigned to write to me;" he remedies this now, saying that he did not write for his sake only, but he also wrote for this reason: that he might prepare a lodging for him. At the same time, he also causes fear, that the Apostle will come and will rebuke him if he does not receive Onesimus.
For I hope that through your prayers I shall be granted to you. We learn these two things: first, that the power of prayers is great, if such a man as Paul is in need of the help from them; and second, that we must be humble-minded, since Paul has need of the prayers of his disciples.
Epaphras, my fellow prisoner in Christ Jesus, greets you. This Epaphras had been sent from the Colossians to Paul; hence it is clear that Philemon was a Colossian. He calls him a fellow prisoner, showing that Epaphras also is in much affliction, and for this reason he puts Philemon to shame, since he suffers together with Paul, yet Philemon is unwilling to grant him a favor even in the name of Onesimus. C
A prisoner, he says, not for any human cause, but for Christ Jesus, suffering together for the Gospel.
VERS. 24. Mark, Aristarchus, Demas, Luke, my fellow-workers. B Demas was initially reputable, inasmuch as this testimony is inscribed to him here: that he is a fellow-worker of Paul. Later, however, having grown sluggish, he defected from Paul, just as Paul writes in the Epistle to Timothy, which is clearly later than this one: "For Demas has abandoned me, and Luke is alone with me." C Luke, therefore, who is placed last here, became the first of all when Demas defected. Thus, one ought not to trust in oneself, but "let him who stands take heed lest he fall." By calling them fellow-workers, he shows that they also pray with me, and you would be worthy to grant the favor to those who are so great. Do you see how much we are helped by this short and seemingly clear Epistle? Therefore, no place of Scripture should be left unexamined; rather, from all of them, as having been spoken by the Spirit, a spiritual and useful meaning should be sought. The Paraclete, moreover, who spoke these things, will surely grant those who seek correctly the finding of what is sought. D By whom we too, being illuminated, may always be led to the truth of the word and life according to God, neither being led astray by false opinions nor being ensnared by the deceit of worldly pleasure; and we who are servants may render ourselves noble through faith and virtue; but we masters, when we see our servants as holy and apostolic, let us strive not to be found much worse than them in the kingdom of the Master, who for our sake also appeared as a servant, Christ our true God. To whom be glory, and power, and honor, now and always, and unto the ages of ages. Amen.
EXPOSITION OF THE EPISTLE OF THE HOLY APOSTLE PAUL TO THE HEBREWS
EXPOSITION OF THEOPHILACT, ARCHBISHOP OF BULGARIA, ON THE EPISTLE OF DIVINE PAUL TO THE HEBREWS
AArgument of the Epistle to the Hebrews.
Blessed Paul was the apostle of the Gentiles, just as he himself affirms in the Epistle to the Romans. For the Hebrews could not endure him preaching to them, as they pursued him with greater hatred than they did others, inasmuch as by his sudden conversion he demonstrated the invincible power of Christ, which had drawn such a fierce persecutor to itself. For it is a great sign of the truth of our preaching that Paul, the most fervent zealot of the Law, should suddenly and unexpectedly come to Christ. Because of this, they fought against him with great intensity, to such a degree that they could not even endure his voice. Furthermore, even those who had believed from among the Hebrews did not pay much attention to him, as one who was leading them away entirely from the Law and abolishing circumcision. B Yet, although he was commissioned as a herald to the Gentiles, he nevertheless writes to the Hebrews. For just as it was not commanded him to baptize, yet he did baptize—for it was not forbidden to him—so too, out of an abundance of care, he writes this Epistle to the Hebrews. For he was greatly concerned for them, for whose sake he even prayed to be anathema. Furthermore, he writes to those who were in Palestine and Jerusalem. For these had been stripped of their possessions by the unbelieving Hebrews and were subjected to countless afflictions. Whence he is also greatly concerned with collecting alms to aid them, and stirs up the Corinthians and the Macedonians to this. And he divides the preaching to them into portions…