Let's study "Theophylact of Bulgaria's Interpretation of the Holy Gospel"! This is a very interesting work. Its author is Archbishop of Ohrid Theophylact of Bulgaria. He was a major Byzantine writer and theologian, interpreter of the Holy Scriptures. He lived at the end of the 11th - beginning of the 12th century in the Bulgarian Byzantine province (now the Republic of Macedonia).
Theophylact of Bulgaria was often called blessed, although he was not one of the publicly recognized saints of the Orthodox Church. It should be noted that Slavic and Greek authors and publishers often call him a saint and equate him with church fathers.
Biography
The biography of Theophylact of Bulgaria is little known. Some sources report that he was born after 1050 (precisely before 1060) on the island of Euboea, in the city of Chalkis.
In the Cathedral of Hagia Sophia in Constantinople, Theophylact was granted the rank of deacon: thanks to him, he approached the court of Emperor Parapinaka Michael VII (1071-1078). Many believe that after Michael died, Theophylact was assigned to his son, Tsarevich Constantine Duki, as a tutor. After all, the four-year-old orphan, and now the heir had precisely this status, had only his mother left - Empress Maria, the patroness of Theophylact of Bulgaria. By the way, it was she who prompted him to write better things.
It should be noted that the rise of Theophylact’s writing activity, correspondence from Bulgaria with a large number of prominent people, and his sending to Bulgaria by Archbishop Ohrid date specifically to the period of the reign of Komnenos Alexei (1081-1118). The expulsion of Theophylact from the capital, where he unsuccessfully strived, is probably connected with the disgrace of the family of the autocrat Michael.
No one knows how long Blessed Theophylact remained in Bulgaria and when he died. Some of his letters date back to the early 12th century. During the period when he was at the court of Empress Mary, but not earlier than 1088-1089, the evangelist created the “Royal Instruction”. This incomparable work, very authoritative in the literary community, was specially intended for his student, Tsarevich Constantine. And in 1092 he wrote a very pompous panegyric to Emperor Alexei Komnenos.
Bishop's ministry. The beginning of the way
The date of Theophylact's elevation to the archbishop's Bulgarian see is covered in oblivion. According to some sources, this happened in the period 1089 - 1090; according to others, several years earlier.
It is known that the beginning of Theophylact’s activity in a new place of ministry was accompanied by numerous difficulties. When he was just entering Ohrid, the townspeople greeted him with shouts. However, these were not cries of general popular joy, jubilation and friendly delight. On the contrary, the city residents expressed distrust of him, mocked and protested.
Such an unusual reception was associated not with the personal qualities of the bishop, but with the memory of those who greeted him about the former independence and independence of the Bulgarian Church. In the new Archbishop Theophylact, residents saw a stranger, an appointee from the outside.
All this could not help but affect the internal mood of the new archpastor; it could not help but confront him with a question that was as necessary as it was difficult: how to manage a flock that was initially inclined to be hostile to their archbishop?
Creations
It is known that the most important historical monument to Theophylact’s literary work is his correspondence. 137 letters survived, which he sent to the highest secular and clergy of the empire. In these messages, Blessed Theophylact of Bulgaria complained about his fate. He was a sophisticated Byzantine and treated the barbarians, his Slavic flock, “smelling of sheepskin,” with great disgust.
It should be noted that reports of popular uprisings that constantly arose before the emergence of the second Bulgarian kingdom, as well as the appearance of crusader armies from time to time, elevate many of Theophylact's letters to the level of an outstanding historical source. Data on the administration of the kingdom and on the countless figures of the era of Komnenos Alexius are also important.
The peak of Theophylact's creative path is the interpretation of the New Testament and the Old. These are the books of Holy Scripture. The most original work in this area, of course, is called an explanation of the Gospel, mainly on St. Matthew. It is interesting that the author bases his arguments here on the heterogeneous interpretations of John Chrysostom on a colossal number of individual episodes of the Holy Scriptures.
In general, Theophylact often allows for allegorical interpretations of the text, and in some places even moderate debates with heresies slip through. Theophylact of Bulgaria mostly left his interpretation of the apostolic acts and epistles in the comments, but the current texts are literally copied from little-known sources of the 9th and 10th centuries. He is the author of the complete life of Blessed Clement of Ohrid.
Of great importance is his polemical book against the Latins, written in the spirit of reconciliation, and the word about the fifteen martyrs who suffered under Julian in Tiberiupol (Strumitsa).
Interesting fact: in Patrologia Graeca, the evangelist's writings are located from volume 123 to volume 126 inclusive.
Interpretation of the Holy Gospel by Blessed Theophylact of Bulgaria
Born between 1050 and 1060 in the city of Chalkis on the island of Euboea. His last name was Ifestus.
The training took place in Constantinople.
Having completed his education, Theophylact remained in the capital, where he was ordained a deacon, was a member of the clergy of the Church of Hagia Sophia and bore the title of rhetorician of the Great Church. His duty was to explain the Holy Scriptures and write instructive words on behalf of the patriarch. In one ancient monument, Blessed Theophylact is called a teacher of rhetoricians. This was the name given to those rhetoricians who were especially distinguished by the gift of preaching and therefore could serve as an example for other less capable and experienced preachers.
For several years he worked in a school at the Patriarchate, but it was not a religious educational institution, and many of his students became teachers, doctors, military officers, officials, judges, as well as priests. Notable among them was Constantine Ducas, the presumptive heir to the Byzantine throne. The son of the former Emperor Michael VII and the Caucasian princess Maria of Alania was entrusted to the care of Theophylact, probably in 1085 or 1086, by Emperor Alexius Komnenos. In 1087, the wife of Emperor Alexei gave birth to a son, John, who became the heir to the throne.
Maria Alanskaya maintained close friendly relations with Theophylact and provided him with her patronage. It was at the request of Basilissa (Empress) Mary that he wrote a lengthy and significant commentary on the Gospels; Theophylact worked on it probably while he lived in Ohrid. The removal of Theophylact from the capital, where he rushed in vain, is probably due to the disgrace of the imperial family. Mikhail.
The exact time of Theophylact's accession to the archbishop's see of Bulgaria has not been determined with precision and is causing much debate. Some sources claim that it happened before 1081, others believe that it happened in 1089 or 1090.
Basil II annexed Bulgaria to the Byzantine Empire in 1018, allowing them to retain some of their most cherished national institutions, chief among them their Church. In three charters issued between 1019 and 1025, the emperor claimed that the Archbishopric of Ohrid (replacing the Bulgarian Patriarchate since independence) was autocephalous. Only from the middle of the 11th century did Bulgarian archbishops begin to be sent from Constantinople and appointed not from natural Bulgarians, but from Greeks.
Blessed Theophylact took the archbishop's see after John Ainos.
As soon as Theophylact entered the city, he wrote to his friend, “he was overwhelmed by a murderous stench.” Even worse, the residents of Ohrid greeted their new archbishop with ridicule and insults and sang a “victory song” in the streets, deliberately glorifying the past glory of independent Bulgaria, obviously in order to offend him.
It is quite understandable that because of such a hostile meeting, Theophylact’s thoughts turned to the imperial capital he had recently left, and in the same letter - one of the first he wrote in Macedonia - he succumbed to a strong attack of homesickness. “I barely had time to set foot on the land of Ohrid, but I’m already yearning for the city, which, like a reckless lover, does not let us go from its embrace.”
In addition to the brutal simplicity of the Bulgarians, he encountered many things here that should have greatly crushed any zealous archpastor. The Bulgarian Church suffered from a large number of heretics. The Paulicians, and then the Bogomils, everywhere sowed confusion among the people and, reinforced by their numbers, openly attacked the defenders of Orthodoxy. In external terms, it suffered a lot from the secular rulers of Bulgaria and, moreover, was subjected to frequent devastation from external enemies. Moreover, the Bulgarians themselves constantly grumbled about their political humiliation.
Life among the Bulgarians seemed like imprisonment to him, and he even asked to be spared from this difficult fate. He wrote about his situation in Bulgaria to the Empress Maria and the Great Domestic. More than a hundred of his letters to the highest clergy and secular officials of the empire have survived. These letters are full of complaints about fate; the sophisticated Byzantine treated his Slavic flock with disgust, the barbarians who “smelled of sheepskin.” But little by little he got used to his position in Bulgaria, fell in love with the Bulgarians for their simple but sincere piety and, despite any opposition, devoted himself with fatherly care to the structure of his church. Obstacles from enemies, apparently, only intensified his zeal for the good.
In the administration of the Bulgarian Church, Blessed Theophylact showed himself to be an archpastor as wise in his plans as he was firm in fulfilling them. Understanding well that for the spiritual enlightenment of the people he most needed capable helpers, he paid the strictest attention to the election of worthy shepherds, especially bishops.
Thus, one day the Duke of Skopia asked him to make one person a bishop, and Blessed Theophylact answered him with dignity and strength: “Neither you, my lord, should interfere in this great work, which must be done with fear, nor should I so frivolously decide to inform Divine grace." The ruler promised to thank the saint for fulfilling his request, but blessed Theophylact responded to this: “My lord! If the one for whom you are interceding is the same (like the other chosen ones), then it is not you who should thank me, but I who should thank you. If he is unknown to our church and has not earned special approval in Constantinople for his piety and enlightenment, then do not offend God and do not order us, for we are commanded to obey God more than man.”
In order to see more closely the needs of each church, Blessed Theophylact convened bishops at councils and here considered all problems. Here he subjected to general discussion those matters for which mutual consultation was necessary. Local councils, according to church rules, must meet at certain, specific times, and Blessed Theophylact was so faithful to these sacred rules that no obstacles could keep him from fulfilling them. “I had not yet freed myself from a serious illness,” he wrote one day while preparing for a council, “when the sacred voice of church rules prompted me to convene a sacred council. The voice of Christ truly awakens from the bed, gives strength to free movement and travel, and commands to carry the very bed.”
Blessed Theophylact did a lot to protect the property of the church, which was plundered by the secular rulers of Bulgaria, the collectors of royal taxes. During the internal and external decline of the Byzantine Empire, the Greek Church often bore the burden of state taxes along with the people. But the Bulgarian Church had to bear the burden of double taxes - for the benefit of the state and to satisfy the greed of the collectors themselves. Being far from the capital, these officials, without any fear, plundered church property under the pretext of legal collection. Blessed Theophylact often received written reports about this from bishops who were unable to defend their churches themselves. He saw the same thing in his diocese. But his opposition to the illegal actions of the collectors turned them against him. Having been enemies of the church until now, they now became his personal enemies. In addition, some of them seemed to have other, more compelling reasons to hate him and attack the Church of God.
Enemies spread rumors about the saint in Constantinople that he was illegally enriching himself at the expense of the poor Bulgarians; they reported this to the emperor himself, assuring him that the Bulgarian archbishop was too strong and enjoyed power that exceeded his rank. In Bulgaria itself they armed a church minister named Lazar against him. This Lazarus walked around Bulgaria and incited against the archbishop all those excommunicated from the Church for heresies or for any crimes against the rules of the Church.
Despite all the sorrows that Blessed Theophylact encountered while defending the rights and property of the Bulgarian Church, he did not reduce his zeal for its good. He wanted to be a father for his flock and did for them not only what he was obliged to do by his title, but also what his Christian love prompted him to do. His fatherly concern for the good of the Bulgarian Church was especially evident in cases of enemy attacks to which Bulgaria was subjected from neighboring peoples. The barbarians, devastating the country, robbed and burned churches, plundered church property, which forced the clergy to hide in forests and deserts. Blessed Theophylact, paternally worried about the fate of the Bulgarian Church, used all means to alleviate its disasters; when he couldn’t find them, he asked others for help. During the attack on Bulgaria by the Apulians under the leadership of Bohemond in 1107, Blessed Theophylact himself had to flee from Ohrid to Thessaloniki.
Concerns for the good of the Bulgarian Church often prompted Blessed Theophylact to travel to Constantinople to personally intercede there on her behalf. In many letters he talks about these trips to the capital. The patronage of the pious Empress Maria did not stop for him when he retired to Bulgaria, and he did not cease to have respect for his patroness not only when she sat on the imperial throne, but also after, when she lived in solitude in the company of ascetics. He also had many other friends and patrons. Therefore, it was always comforting for him to be in Constantinople in their company. Some of them helped him very significantly in caring for the good of the Bulgarian Church - they either interceded on his affairs before the emperor, or helped poor Bulgarian churches and monasteries with their property.
It is unknown how long Theophylact's service as Archbishop of Ohrid lasted. Drawing dates from letters, it can be argued that it ended no earlier than 1108. If the dating of the manuscript of one of his poems is reliable, then in 1125 he was still alive, but whether he was still Archbishop of Ohrid is unknown.
According to Serbian sources, at the end of his life he moved to Solun, where he died.
The center of prolific literary activity of Blessed. Theophylact is an interpretation of the books of Holy Scripture of the Old and New Testaments. His best original work in this area is a commentary on the Gospel, especially on St. Matthew. They often allow an allegorical interpretation of the text, and in some places moderate polemics against heresies. Interpretations on the Acts of the Apostles and on the epistles are mostly copied almost literally from little-known commentaries of the 9th and 10th centuries, without indicating the source. Important are his polemical essay against the Latins, written in a conciliatory spirit, and the word about the 15 martyrs who suffered in Tiberiupol (Strumitsa) under Julian.
Interpretation of the Gospel of Matthew
So, Theophylact wrote a wonderful interpretation of the Gospel of Matthew, and now we will try to consider this work in more detail. He argued that all the holy men who lived before the law did not receive knowledge from books and scriptures. This is very surprising, but in his work it is indicated that they were brought up by the illumination of the All-Holy Spirit and only in this way did they know God’s will: God himself held conversations with them. This is how he imagined Noah, Abraham, Jacob, Isaac, Job and Moses.
After a while, people became corrupted and became unworthy of the teaching and enlightenment of the Holy Spirit. But God loves mankind, He gave them Scripture, so that at least thanks to it they would remember His will. Theophylact writes that Christ first personally held conversations with the apostles, and then sent them the blessing of the Holy Spirit to guide them. Of course, the Lord expected that over time, heresies would appear and human morals would deteriorate, so he deigned that both Gospels were written. After all, in this way, drawing the truth from them, we will not be carried away by heretical lies and our morals will not deteriorate at all.
And of course, the interpretation of the Gospel of Matthew is a very soulful work. Studying the Book of Kinship (Matthew 1:1), Theophylact wondered why blessed Matthew did not, like the prophets, pronounce the word “vision” or “word”? After all, they are always about (Is. 1:1) or “the Word that came ... to Isaiah” (Is. 2:1). Do you want to find out this question? Yes, the seers simply turned to the rebellious and hard-hearted. This is the only reason why they said that this was a Divine vision and the voice of God, so that the people would be afraid and not neglect what they told them.
Theophylact notes that Matthew spoke to the well-meaning, faithful and obedient, and therefore did not say anything like this to the prophets in advance. He writes that what the prophets contemplated, they saw with their minds, looking at it through the Holy Spirit. That's why they said it was a vision.
Matthew did not contemplate Christ with his mind, but stayed with Him morally and listened to Him sensually, observing Him in the flesh. Theophylact writes that this is the only reason why he did not say: “the vision that I observed,” or “contemplation,” but said: “The Book of Kinship.”
Next we learn that the name “Jesus” is Hebrew, not Greek, and it is translated as “Savior.” After all, the word “yao” among the Jews communicates salvation.
And the high priests and rulers were called Christs (“Christ” means “anointed” in Greek), for they were anointed with holy oil: it flowed from the horn, which was applied to their heads. In general, the Lord is called Christ and as a Bishop, for he himself sacrificed himself as a king and stood against sin. Theophylact writes that He is anointed with real oil, the Holy Spirit. Moreover, He was anointed before others, for who else possessed the Spirit like the Lord? It should be noted that the blessing of the Holy Spirit was at work in the saints. The following power functioned in Christ: Christ Himself and the Spirit Consubstantial with Him together performed miracles.
David
Theophylact further reports that as soon as Matthew said “Jesus,” he added “Son of David” so that you would not think that he was talking about another Jesus. After all, in those days there lived another outstanding Jesus, the second leader of the Jews after Moses. But this one was not called the son of David, but the son of Joshua. He lived much earlier than David and was not born from the tribe of Judah, from which David appeared, but from another.
Why did Matthew place David before Abraham? Yes, because David was more famous: he lived later than Abraham and was known as a magnificent king. Of the rulers, he was the first to please the Lord and received a promise from him, saying that Christ would arise from his seed, which is why Christ was called the Son of David.
David truly preserved the image of Christ in himself: just as he reigned in the place of Seoul, abandoned by the Lord and hated, so Christ came in the flesh and reigned over us after Adam lost his kingdom and the power that he had over demons and all living things.
Abraham gave birth to Isaac (Matthew 1:2)
Further, Theophylact explains that Abraham was the father of the Jews. That is why the evangelist begins his genealogy with him. In addition, Abraham was the first to receive the promise: it was said that “all nations will be blessed from his seed.”
Of course, it would be more decent to begin the genealogical tree of Christ with him, for Christ is Abraham’s seed, in whom we all receive grace, who were pagans and were previously under the curse.
In general, Abraham is translated as “father of tongues”, and Isaac is translated as “laughter”, “joy”. It is interesting that the evangelist does not write about the illegitimate descendants of Abraham, for example, about Ishmael and others, since the Jews did not descend from them, but from Isaac. By the way, Matthew mentioned Judas and his brothers because the twelve tribes descended from them.
Explanations of the Gospel of John
Now let’s look at how Theophylact of Bulgaria interpreted the Gospel of John. He wrote that the power of the Holy Spirit, both as indicated (2 Cor. 12:9), and as we believe, is accomplished in weakness. But not only in the weakness of the body, but also of eloquence and mind. As proof, he cited the example that grace showed on the brother of Christ and the great theologian.
His father was a fisherman. John himself hunted in the same way as his father. Not only was he unable to obtain a Jewish and Greek education, but he was not a scholar at all. This information is reported about him by Saint Luke in Acts (Acts 4:13). His fatherland was considered the poorest and most ignorant - it was a village in which they were engaged in fishing, not science. He was born in Bethsaida.
The evangelist is surprised at what kind of Spirit this illiterate, ignoble, and in no way outstanding man was able to receive. After all, he announced something that none of the other evangelists taught us.
It should be noted that since they preach the good news about the incarnation of Christ, and do not say anything practical about His eternal existence, there is a danger that the people, attached to earthly things and unable to think about anything lofty, will think that Christ began His Existence only after that , as Mary gave birth to him, and his father did not give birth to him before the ages.
This is precisely the error that Paul of Samosata fell into. That is why the illustrious John proclaimed the birth above, mentioning, however, the birth of the Word. For he proclaims: “And the word became flesh” (John 1:14).
Another amazing situation is revealed to us in this John the Evangelist. Namely: he is the only one, and has three mothers: his native Salome, thunder, for for his immeasurable voice in the Gospel he is the “son of thunder” (Mark 3:17), and the Mother of God. Why Mother of God? Yes, because it is said: “Behold, your Mother!” (John 19:27).
Reverence
Blessed Theophylact enjoyed from ancient times the glory of a holy father and teacher of the Church. This is how some ancient lists of his works and early printed Slavic editions of his Blagovestnik are inscribed. And Greek writers sometimes call him a saint and refer to his works as the works of a saint, whose thoughts should be respected as the thoughts of a father and teacher of the Church. No later than the beginning of the century, his memory began to be placed in the Serbian synaxarions under December 31 - so in the “Ohrid Prologue” of St. Nicholas (Velimirovich); in the Serbian Lives of Saints, compiled by the Monk Justin (Popovich). Subsequently, it began to be celebrated both in the Greek environment [8], and in the Orthodox Church in America [9], and in the Russian Orthodox Church Outside of Russia [10].
The Word was in the beginning (John 1:1)
So, let us further study the interpretation of the Gospel of Theophylact of Bulgaria. What the evangelist said in the preface, he repeats now: while other theologians talk at length about the birth of the Lord on Earth, his upbringing and growth, John ignores these events, since his fellow disciples have said quite a lot about them. He only talks about the Divinity becoming human among us.
However, if you look closely, you can see how, although they did not hide the information about the Divinity of the Only Begotten, they still mentioned it a little, and John, fixing his gaze on the word of the Most High, emphasized the economy of the incarnation. For the souls of all are guided by one Spirit.
Isn’t it true that the interpretation of the Gospel of Theophylact of Bulgaria is very interesting to study? We continue to get acquainted with this wonderful work. What is John telling us? He tells us about the Son and about the Father. He points to the endless existence of the Only Begotten when he states: “The Word was in the beginning,” that is, from the beginning. For what came from the beginning will certainly not have a time whenever it is not found.
“How,” some will ask, “can we determine that the phrase “in the beginning was” means the same thing as from the beginning?” Really, where? Both from the very understanding of the general, and from this theologian himself. For in one of his manuscripts he says: “that which was from the beginning, which we... saw” (1 John 1:1).
The interpretation of Theophylact of Bulgaria is very unusual. He asks us if we see how the chosen one explains himself? And he writes that the questioner will say so. But he understands this “in the beginning” in the same way as in Moses: “God created in the beginning” (Gen. 1:1). Just as there the phrase “in the beginning” does not give the understanding that heaven is eternal, so here he does not want to define the word “in the beginning” as if the Only Begotten is infinite. Of course, only heretics say that. In response to this crazy insistence, we have no choice but to say: sage of malice! Why are you keeping silent about what follows? But we will say this even against your will!
In general, the interpretation of Theophylact of Bulgaria leads to various thoughts about existence. For example, Moses says that first God created the heavenly and earthly firmament, but here it is said that in the beginning “there was” the Word. What is similar between “created” and “was”? If it had been written here, “God in the beginning created the Son,” the evangelist would have remained silent. But now, after it is said “in the beginning it was,” he concludes that the word has existed from eternity, and did not come into existence over time, as many people talk idle talk.
Isn’t it true that the interpretation of Theophylact of Bulgaria is exactly the work that you read? So, why did John not say that “in the beginning was the Son,” but “the Word”? The Evangelist claims that he speaks this because of the weakness of the listeners, so that we, having heard about the Son from the very beginning, would not think about a carnal and passionate birth. This is why I called Him “the Word,” so that you would know that just as a word is born dispassionately from the mind, so He is born imperturbably from the father.
And one more explanation: he called him “the Word” because He told us about the qualities of the father, just as any word announces the disposition of the spirit. And together so that we can see that He is coeternal with the Father. For just as it is impossible to say that the mind very often exists without words, so the Father and God cannot be without the Son.
In general, the interpretation of Theophylact of Bulgaria shows that John used this expression because there are many different words of God, for example, commandments, prophecies, just as it is said about the angels: “with mighty strength, those who do His will” (Ps. 103:20), that is His commands. But it must be noted that the word is a personal being.
Philemon chapter 1
1 Paul, the prisoner of Jesus Christ, and Timothy the brother, Philemon's beloved and fellow worker,
Paul, Prisoner of Jesus Christ
Immediately from the very beginning he teaches the master not to be ashamed of his slave, who has become a fellow slave. For for the sake of Christ everything is beautiful, even the bonds in which he himself rejoices, so that he is named after them. By this he strongly begs, showing that it is right for those held in chains for Christ to be given pleasure.
And Timofey brother
As if he were not pleased with the request, he adds Timothy to the interrogation, so that Philemon would bend to the request of many.
Philemon, our beloved and co-worker.
If he is a lover, he will show mercy. If he is a collaborator, he will not detain his slave, but will again send him to the service of preaching, which he himself serves. For even a slave will do the same thing for his master if he is returned again.
2 and Apphia, (sister) beloved, and Archippus, our companion, and your home church:
And Apphia, (sister) beloved, and Archippus, our companion
Perhaps Apphia was the wife (of Philemon), and Archippus was the friend. If he is a combatant, he will take part in this too. This was the same one (Archippus) about whom he writes in the letter to the Colossians: “Cry to Archippus, observe the ministry that you have received” (Col. 4:17 Say to Archippus: see that you fulfill the ministry that you have accepted in the Lord.) .
And your home church
The apostle calls the Church to all believers in the house (Philemon), including slaves. Pay attention to humility,” he exhorts them too, so that they assist him in his request.
3 Grace and peace to you from God our Father and the Lord Jesus Christ.
How will God's grace be with us? If we also forgive our debtors. How will the world be? If you too make peace with the slave.
4 I thank my God, always remembering you in my prayers,
Every time, he says, I remember you - and I always remember when I pray - so many times I thank God for your virtue. What kind of virtue is this, he explains further.
5 hearing about your love and faith that you have for the Lord Jesus and for all the saints,
Here he praises him for his kindness. From Phrygia one would not have heard in Rome about his love and faith if it had not been great. Since you love all the saints, that is, the faithful, you must also love Onesimus, for he is already faithful, so that through this you can show yourself to those who love the Lord. Do you see what compulsory thoughts he collects in his mind to satisfy the request?
6 so that the fellowship of your faith may be made effective by the knowledge of every good thing that is in you in Christ Jesus.
So that the fellowship of your faith may be effective in the knowledge of all things among you
I thank God, says the apostle, for your love, praying that your faith, which you have in common with us, will be effective - active and living in your knowledge of every good deed, that is, so that you love it and in to do business. For faith is alive when we are diligent in every good deed, just as it is dead when there are no good deeds. He added: “with you” to show that even now Philemon already has every good deed in himself, as if saying: (in the knowledge of) every good deed is now in you, that is, already existing in you. Having said: “communion of faith,” St. Paul unites Philemon with himself and creates one. There is a common faith and it is one-creative, so you must also philosophize with me. Or he calls almsgiving, which comes from great faith, communion of faith. So, the apostle says: I create memory of you by praying, so that your sociable and gracious disposition never ceases, but more and more may you pour out on those in need every good thing “that is within you,” that is, that you have.
In Christ Jesus
To Christ Jesus, he says, ascends every good thing that you do to those in need, especially to the saints. So now, if you accept Onesimus and please me, then you will do the same to Christ himself.
7 For we have great joy and consolation in your love, because through you, brother, the hearts of the saints are calmed.
For we have great joy and consolation in your love
That is, we have joy, and not only joy, but also great consolation in bondage because of your love, that is, your humane and sociable disposition of heart.
Because you, brother, calm the hearts of the saints
Very wisely the apostle sets to work, reminding him of his good deeds to others in order to soften him more, until he considers that if he gives to others, strangers, then all the more should he give it to Paul, his teacher. And he didn’t just say: you give to the saints, but you give peace to the “hearts of the saints ,” that is, that they wholeheartedly accept your love for mankind, as generously and with comforting cordiality offered to them.
8 Therefore, having great boldness in Christ to command you what you must,
Since, he says, you are such towards all the saints that their hearts are calmed by you, much more am I about Christ, that is, as the one who gave birth to you according to Christ, I had the boldness to command you, not as your master, but out of love that I I mean to you and you to me. “ what must ”, or - commands you what is necessary, that is, so that you do what I need; or - that you honor all the saints: therefore, I, according to what is needed, that is, what falls to my lot, I had the boldness to command you, but I pray. For I have such a necessary matter to beseech (you).
9 out of love, I ask better, none other than me, Paul the Elder, and now a prisoner of Jesus Christ;
Being such, he says, an envoy, I must be worthily listened to, as befits Paul the Elder, that is, having authority both as a teacher and in age, and now having received another, more important advantage - this is being in chains for Christ . Do you see how many reasons there are for conviction?
10 I ask you about my son Onesimus, whom I gave birth to in my bonds:
He has not yet mentioned the name of the one for whom he is interceding. He first softens Philemon with the praise of the servant, calling him his son. Why does he call him that? Because, he says, I gave birth to him, that is, I announced the gospel and commanded him to baptize him who believed, and this in difficult circumstances: in bonds. Having thus softened his heart, he finally mentions the name.
11 he was once unfit for you, but now he is fit for you and me; I return it;
He was once no good for you
Knows that confession of sin extinguishes anger; that's why he says so.
And now it’s good for you and me
Since he became pious and holy, and therefore, he says, he is useful to both of us. If it is useful to Paul, who requires such great zeal, then of course it is also useful to Philemon. At the same time, it also makes it clear that if he is useful to me, then he should be sent back to me.
I'm giving it back
That is, I pass it on to you, use it as you wish. By what he conveys to him, he quenches his anger even more.
12 You accept it as my heart.
That is, accept him with love, rather not him, but my womb, for this is how I love him and carry him in my soul.
13 I wanted to keep him with me, so that instead of you he would serve me in prison for the gospel;
Pay attention to the wisdom (of the apostle), how little by little he put him (the servant) in the place of the master. “ So that instead of you,” he says “serve me . It also shows that he wants the master's benefit. If, he says, you are obliged to serve me, and he does it instead of you, then this obviously benefits you.
14 but without your consent I did not want to do anything, so that your good deed would not be forced, but voluntary.
But I didn’t want to do anything without your consent
And with this he softens Philemon most of all. The matter was so necessary: in bonds, and, moreover, for the sake of God, he intended to serve him; however, the apostle did not want to do this against the will of Philemon. Therefore, should we not show mercy to someone who could have used it himself, but did not want to?
So that your good deed is not forced, but voluntary
He did not say: out of necessity, but: “ it was not forced ,” as if saying so: of course, even by holding him against your will, I truly would not have saddened you; however, it seemed to many that this was being done out of necessity and against your will. Therefore, now I preferred that in no case should this seem forced to anyone, but, without a doubt, voluntary.
15 For, perhaps, he went away for a while so that you could accept him forever,
Because maybe that's why he went away for a while
Since Onesimus fled with evil intent, Paul turns this flight into a useful deed. Maybe, he says, he ran away by God’s dispensation. It is also commendable that he calls flight separation, so as not to irritate the master with the name of flight. And by shortening time, he calms anger. “ For a while ,” he says, “ he was away .” At the same time, it also shows that for as long as he was with Paul, he was also with Philemon. Therefore, he was only absent for the time that he spent before meeting Paul; and this is an insignificant time, like one hour. Therefore, from now on, if he, having been released by you, is with me, then understand that he serves you.
So that you can accept it forever
That is, you will use it.
16 not 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.
He says that flight has brought many benefits: instead of one hour, you have it forever. After all, a person’s whole life, in comparison with eternity, is nothing; especially the time to escape. So instead of a slave, accept a brother; instead of the indecent - the beloved; “and according to the flesh ,” that is, in worldly things - he is worthy of love, as one who is helpful, “ and in the Lord ,” that is, in spiritual matters.
17 So, if you have fellowship with me, then accept him as you do me.
That is, if you realize that you are being philosophical with me, then accept him as you accept me. Who would not the apostle put to shame? Who would not want to receive Paul?
18 If he offended you in any way, or should, consider it on me.
He didn’t say: he stole, but more softly: “I offended you, or I should.” It is plausible that he spent the stolen goods. Therefore he says: credit me with this debt, consider me a debtor.
19 I, Paul, wrote with my hand: I will pay; I’m not telling you that you owe me yourself.
I, Paul, wrote with my hand: I will pay
He says this excellently, writing with spiritual grace and, as it were, saying: for greater confidence that I will pay the debt, my own handwritten letter serves.
I’m not telling you that you owe me yourself
So that it would not seem reproachful to Philemon that the apostle, as if not relying on him, did not ask him for a slave-thief just like that, but also gave a signature in his own hand - for this gave a sign that Philemon was hard-hearted and inattentive to his teacher - the apostle (cited words) makes it clear that he hopes for him and very much. For not only, he says, with your property, but beyond that, you owe me with yourself.
20 So, brother, let me benefit from you in the Lord; rest my heart in the Lord.
So, brother, let me benefit from you in the Lord
From his heartfelt speech, the apostle again moved on to something more important, begging: “to take advantage ,” he says, “ from you ,” that is, let me enjoy your benefits, not in worldly affairs, but in those in the Lord.
Rest my heart in the Lord[1].
Rest, he says, my love for you, or my heart for the sake of Christ. For you are not doing good to me, but to Christ.
Notes
[1] In Slavic: “in the Lord,” but all our interpreters read: “in Christ.”
21 Hoping for your obedience, I wrote to you, knowing that you will do more than I say.
I, he says, wrote to you, not giving orders or out of pride, but hoping for your obedience. What iron will these words not soften?
22 And together prepare a room for me; for I hope that through your prayers I will be given to you.
And together prepare a room for me
Philemon might have thought: if not for Onesimus, then you would not have deigned to speak to me. The Apostle heals this in advance, saying: I wrote it not only for him, but to ask you to prepare a monastery for me; and at the same time, to also frighten him, because the apostle will come and condemn him if he does not accept Onesimus.
That through your prayers I will be given to you
We learn two things from this: first, how great the power of prayer is, if the great Paul also needs their help; second, that he must humble himself if Paul needs the prayers of his disciples.
23 Epaphras, a prisoner with me for the sake of Christ Jesus, greets you,
This Epaphras was sent to Paul by the Colossians; from this it is clear that Philemon was from the Colossians. “ Prisoner ” he calls him, showing that Epaphras was also in great sorrow, thereby making Philemon feel that if Epaphras suffers with Paul, then Philemon will not show mercy to Onesimus for him. “ The prisoner ,” he says, not for the sake of anything human, but for the sake of Christ Jesus, suffering with me for the Gospel.
24 Mark, Aristarchus, Dimas, Luke, my colleagues.
At first Demas was respected, as is testified to here about him, as a colleague of Paul, but then, out of frivolity, he fell away from Paul, as Paul actually writes (about this) in his letter to Timothy, written, obviously, after this letter. “For Demas leave me, Luke is one with me” (2 Tim. 4:10 For Demas left me, having loved this present age, and went to Thessalonica, Crescent to Galatia, Titus to Dalmatia; Luke alone is with me.). So Luke, who was placed here last, became the first of all when Demas fell away. So no one should rely on himself, but whoever stands must watch so as not to fall. Having said: “ collaborators ,” it shows that they, together with me, are asking you and it is worthy to show favorable attention to such persons.
Do you see how much we benefit from this seemingly short and self-explanatory message? Make sure from this that nothing in Scripture should be left unexamined, but in everything, as spoken from the Spirit, one should look for some spiritual meaning and derive benefit. And of course the Comforter, who spoke all Scripture, will give to those who seek good things to find what they seek. From Him may we always be enlightened and guided to the true knowledge of God and life, not being carried away by false teachings and not being seduced by the false sweetness of the world. Let any of us who is a slave ennoble himself with faith and virtue, and whoever is a master, let him be jealous, seeing slaves as saints and apostles, so as not to be inferior to them in the kingdom of the Master, for our sake he has accepted the form of a servant, Christ, our true God. To him be glory and power and honor now and ever and unto ages of ages. Amen.
Blazh. Theophylact ends his interpretation of the message with verse 24.
25 The grace of our Lord Jesus Christ be with your spirit. Amen.
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interpretation of Theophylact of Bulgaria on the letter to Philemon, chapter 1
Note . Verse numbers are links leading to a section with comparisons of translations, parallel links, texts with Strong's numbers. Try it, you might be pleasantly surprised.
Explanations on the Epistle to the Romans of the Blessed Apostle Paul
The evangelist's interpretation of the New Testament encourages people to continually read the scriptures. This leads to knowledge of them, for He who says: seek and you will find, knock and it will be opened to you cannot lie (Matthew 7:7). Thanks to this, we come into contact with the secrets of the messages of the blessed Apostle Paul, but we need to read these messages carefully and constantly.
It is known that this apostle surpassed everyone in the word of teaching. This is correct, because he worked more than anyone else and acquired the generous blessing of the Spirit. By the way, this can be seen not only from his epistles, but also from the Apostolic Acts, where it is said that because of his ideal word, unbelievers nicknamed him Hermes (Acts 14:12).
The interpretation of Blessed Theophylact of Bulgaria reveals to us the following nuances: the Epistle to the Romans is offered to us first, not because they think that it was written before other messages. Thus, before the Letters to the Romans, both messages to the Corinthians were written, and before them the Epistle to the Thessalonians was written, in which Blessed Paul, with praise, points out to them the alms sent to Jerusalem (1 Thess. 4:9-10; cf. 2 Cor. 9:2).
In addition, before the letter to the Romans, the letter to the Galatians was also written. Despite this, the interpretation of the Holy Gospel tells us that the Epistle to the Romans was the very first created among other epistles. Why is it in first place? Yes, because Divine Scripture does not need chronological order. Likewise, the twelve soothsayers, if we list them in the order in which they are placed in the sacred books, do not follow each other in time, but are separated by a colossal distance.
And Paul writes to the Romans only because he bore the duty of performing Christ’s sacred service. In addition, the Romans were considered the leaders of the universe, for whoever benefits the head has a beneficial effect on the rest of the body.
Interpretation of Holy Scripture by Theophylact of Bulgaria
It is known that Theophylact was a great theologian. He interpreted the holy letter. It should be noted that throughout his life he spent quite a lot of time working on various church literature, among which the interpretation of the Old and New Testaments, as well as interpretations of the Epistles of St. Paul, are extremely popular:
- to the Galatians;
- to Timothy;
- to the Thessalonians;
- to Titus;
- to the Corinthians;
- Ephesians and much more.
The interpretation of Theophylact of Bulgaria on the acts of the holy apostles is described in the book “The Acts of the Holy Apostles.”
The title of the book reveals its entire essence. The blessed one led only the interpretation of the letter, and the evangelist Luke himself was the narrator. He was from Antioch, and was a companion to many of the apostles, and his main activity was healing. The book describes how Jesus Christ ascended to heaven and the appearance of angels. The evangelist also described how the Holy Spirit descended and how seven deacons were chosen.
The best article for you, go to: Protestants, how they differ from Orthodox Christians
The book gives a lot of information about the Apostle Peter and his difficulties in life. Luke did not ignore all the miraculous acts of the apostles, because each of them helped the common people during their lifetime. They healed illnesses and helped all people in need in difficult and hopeless moments.
Since the book belongs to church and spiritual literature, it will be difficult for a simple Orthodox believer to understand it. Because such literature has a special type of presentation. So that every believer could be enlightened and study the holy books of Letters, the theologian and preacher Theophylact of Bulgaria interpreted them.
Thus, spiritual culture has become much clearer and more accessible. You can buy the letter in any icon shop. It is aimed at a wide circle of Orthodox readers and is guaranteed to bring only positive changes in the life of everyone who reads it.
God bless you!
Paul (Rom. 1:1)
Many perceive the evangelist of Theophylact of Bulgaria as a life guide. It really is a very valuable work. By the way, he says that neither Moses, nor the evangelists, nor anyone after him wrote their names before their own writings, but the Apostle Paul indicates his name before each of his epistles. This nuance occurs because the majority wrote for those who lived with them, but he sent messages from afar and, according to custom, made a rule for the distinctive qualities of the messages.
It should be noted that in Hebrews he does not do this. After all, they hated him, and therefore, so that when they heard his name they would not stop listening to him, they hid their name from the very beginning.
Why did he rename himself from Saul to Paul? So that he would not be inferior to the highest of the apostles, called Cephas, which means “stone,” or the sons of Zebedee, called Boanerges, that is, the sons of thunder.
