AD HOMILIES ON THE EPISTLE OF PAUL TO PHILEMON
It is clear that the books on the Priesthood, and the homilies which he delivered at Antioch at the beginning, exhibit more diligence and elegance; for certainly in the others which he held at Antioch, a comparable accuracy is not always observed; so that if you apply this criterion indiscriminately, you might proceed with the risk of error.
We often see him attacking the Marcionites; for many of that sect survived at that time, whom, therefore, when the opportunity offers itself, he frequently assails. Moreover, in the final homily on Philemon, he says that he had an engagement with a certain Marcionite, and he elegantly refutes the argument opposed to him by that person.
[The previous Latin translation of these homilies by Ambrose the Camaldulensian being rejected, the Benedictine Fathers have attempted a new one. We, however, prefer the translation of Raphelius, as being more accurate. (a) ED.]
(a) Raphelius published the Homilies on Philemon, with a Latin translation and annotations, at Lauenburg, from the press of Ch. A. Pfeiffer, 1712. Some of Hemsterhuis's annotations are also added.
OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE EPISTLE TO PHILEMON
ARGUMENT (a)
A It is necessary first to state the argument of the Epistle, then also the points of inquiry. What, therefore, is the argument? Philemon was a man of the wonderful and noble sort (for that he was wonderful is clear from the fact that his whole house was faithful, and so faithful that it was even called a Church. For this reason also, writing to him, he said: *And to the Church which is in thy house* (v. 2). He also bears witness to him of great obedience, and that *the bowels of the saints were refreshed in him* (v. 7). And he himself also, writing in this epistle, instructed him to prepare a lodging. Thus, his house seems to me to be a hostel for the saints in every way).
This wonderful man, then, had a slave, Onesimus. This Onesimus, having stolen something from his master, ran away; for that he stole, hear what he says: *If he hath wronged thee in anything, or is in thy debt, I will repay it* (v. 18, 19). Having come, then, to Paul at Rome, and finding him in prison, and having enjoyed his instruction, he also attained the baptism there. For that he attained the gift of baptism there is clear from his saying: *Whom I have begotten in my bonds* (v. 10). Paul, therefore, writes, commending him to his master, so that on every account he might obtain B release, and that he might receive him as one now regenerate.
But since some say that it is superfluous for this epistle also to be included, inasmuch as he pleaded on behalf of a small matter, on behalf of one man, let all those who bring these charges against it learn that they are deserving of myriad accusations. For not only ought these such small epistles, sent on behalf of such necessary matters, to have been written down; but would that it were possible to obtain one who could hand down to us the history of the Apostles, I do not say on behalf of what they wrote and discussed, but also their other conduct, and what they ate and when they ate, when they sat and where they walked, and what they did each day, in what places they were, and into what house they entered, and where they were lodged, and to recount everything with accuracy; for all things done by them are full of great benefit. But because the majority do not know the profit from this, for that reason they attempt to find fault. For if, seeing only the places where they sat or were bound C (places without soul), D
...and we direct our mind towards them, and imagine their virtue, and we are awakened and become more prompt. If we did this at the mention of their words and their other deeds, we would do so much more. But when someone asks about a friend, where he lives, what he is doing, where he is going—tell me, shouldn't we be eager to know these things about the common teachers of the world? For when someone lives spiritually, their gestures, their gait, their words, and their deeds—everything, in short—benefits those who hear, and it provides no hindrance or obstacle.
However, it is useful for you to learn why this epistle was written concerning necessary matters. See, therefore, how many things are rightly taught from this. One thing, and the first, is that we should be diligent in all respects. For if Paul shows such concern for a runaway, for a thief and robber, and does not refuse to dismiss him with so many praises, nor is he ashamed—much more does it not befit us to be negligent in such matters.
Second, that one should not despair of the servile class, even if it has reached the extreme of wickedness. For if this thief, this runaway, became so virtuous that Paul wished to make him his partner, and while writing said, "That in thy stead he might have ministered unto me" (v. 13)—much more is it improper to despair of the free.
Third, that it is not fitting for slaves to be drawn away from their masters. For if Paul, who trusted Philemon so much, did not wish to keep Onesimus, who was so very useful and serviceable to him for his ministry, without the master's consent—much more is it not fitting for us to do this. For if a slave is endowed with virtue, he should remain in his servitude precisely for that reason, and acknowledge the lordship, so that he may be a benefit to all who are in the house. Why do you take a lamp from the lampstand and put it under a bushel (Matt. 5:15)? I wish it were permitted to draw those who are outside into the city!
"But what," one says, "if he happens to be bad?" Why, tell me, I pray? Because he has entered the city? Consider, rather, that even if he were outside, he would be worse; for he who becomes bad when he is inside would become much worse if he were outside. For here he is even free from necessary care, with his master attending to his needs; there, however, the care for such things might perhaps draw him away even from things more necessary and more spiritual. Therefore, even blessed Paul, giving the best counsel to them, said: "Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather" (1 Cor. 7:21); that is, persist in servitude.
This is most necessary, so that the word of God may not be evil spoken of, as he himself says in his writing: "Whosoever are under the yoke, servants, count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed" (1 Tim 6:1). For the Gentiles are going to say that a slave can also be pleasing to God. Otherwise, necessity would move many to blaspheme and to say, "Christianity was introduced into life for the overthrow of everything, if slaves were to be taken away from their masters"—and the matter is one of violence.
Shall I say something else? He teaches us not to be ashamed of servants, if they be virtuous. For if Paul, who is more excellent than all men, says so much about this, much more ought we to do so regarding our own. Since, therefore, there are so many advantages in this epistle, though we have not yet said everything, will anyone think it superfluous that this epistle was also included in the number of the sacred letters? How, indeed, would that not be the height of madness? Let us pay attention, therefore, I pray, to the epistle written by the Apostle: for since we have already gained so much, we shall gain even more from what follows.
HOMILY I
Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellow soldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.
1. These things are toward a servant, in regard to a master. From the very beginning he has cast down his own pride, he does not allow him to be ashamed, he extinguishes anger, and by calling himself a prisoner, he pricks and restrains him, and makes it look as though present circumstances are nothing. For if bonds for the sake of Christ are not a shame, but even a glory, much more is slavery not ignominious.
And he says this, not to exalt himself, but doing it usefully, and showing his authority from this—not for his own sake, but so that he might receive this benefit more easily; as if he were to say: "For your sake I am surrounded by these bonds," just as he says elsewhere, there indeed showing concern, but here, authority. Nothing is greater than this glory, namely, to be called the branded slave of Christ: "For I," he says, "bear in my body the marks of the Lord Jesus" (Gal. 6:17).
"A prisoner of Christ." For it was on His account that he had been imprisoned. Who would not show reverence, who would not be softened, hearing of the bonds of Christ? Who would not even lay down his soul, let alone a single slave? "And Timothy our brother." He takes another with him, so that he, being entreated by many, might yield more easily, and grant the favor.
"Unto Philemon our dearly beloved, and fellowlabourer." If he is beloved, it is not an act of boldness to trust, nor is it rashness, but a sign of singular friendship; if a fellowlabourer, he ought not only to be entreated for such things, but also to feel gratitude: for he is doing a favor to himself, he is building up the very same work. Therefore, he says, you are driven by another necessity to grant this benefit besides the request. For if he is useful to the Gospel, and you labor for the advancement of the Gospel, you ought not to be entreated, but to entreat.
"And to our beloved Apphia." It seems to me that she was his wife. See Paul’s humility: he takes Timothy along for the request, and he entreats not only the husband, but also the wife, and perhaps another friend as well. "And to Archippus," he says, "our fellow soldier." He does not wish to obtain such things by command, neither is he indignant if the person does not immediately obey his order, but he wishes them to do what any stranger might do, so that they might aid their own prayers. For it contributes something to obtaining what is requested, not only to be entreated by many, but also for prayers to be made to many. Therefore he says: "And to Archippus our fellow soldier." If you are a fellow soldier, you ought to show yourself a partner in these things as well. Now this Archippus is the one about whom he writes to the Colossians, saying: "Say to Archippus, Take heed to the ministry which thou hast received..."
in the Lord, that thou fulfill it" (Col. 4:17). A It seems to me that he was also among those who were enrolled in the clergy; he includes him in the request and calls him a fellow-soldier, so that in every way he might assist. "And to the Church in thy house" (Philem. 2). He did not pass over the servants here either; for he knows that often even the words of servants can change the mind of a master, and especially when the request is on behalf of a servant; for perhaps they were those who were the most instigating. He does not, therefore, allow them to fall into envy, having honored them with the appellation along with the masters. But neither does he allow the master to be indignant. For if he had spoken by name, perhaps he would have been indignant; but if he had not mentioned them, he might have been annoyed. See, therefore, how wisely he found, through mentioning them, how to honor these by the mention, and not to strike that one. For the name of the Church does not allow masters to be indignant, if they are numbered together with the servants. For the Church does not know a distinction between master and servant; it defines this one and that one from good deeds and sins. If, therefore, it is the Church, do not be indignant that the servant was addressed along with you: "For in Christ Jesus there is neither bond nor free" (Gal. 3:28). "Grace to you and peace" (Philem. 3). He brought him to a remembrance of his own sins, having reminded him of grace. Consider, he says, how much God has forgiven you, how by grace you have been saved: imitate the Master. He also prays for peace for him, and rightly so. For it is then that it also comes to him, when we imitate Him, when grace remains; since even that servant who was unmerciful toward his fellow-servant, as long as he was not demanding the hundred denarii, the grace of the Master remained: but when he demanded them, it was taken away and he was delivered to the tormentors.
2. B Therefore, thinking on these things, let us be merciful and forgiving toward those who sin against us. The "hundred denarii" here are the sins against us; those from us toward God are "ten thousand talents" (Matt. 18:24-28). You know that sins are also judged by the quality of the persons. What do I mean? He who insults a private individual has sinned, but not in the same way as he who insults a magistrate; and more so than this one, he who insults a higher magistrate, but not in the same way as he who insults the king; he who insults the king does so much more; and the insult is the same, but by the excellence of the person it becomes greater. If then he who insults the king has an unbearable punishment because of the excellence of the person, to how much will he who insults God be liable? How many talents? So that even if we commit the same sins against God as against men, not even thus is it the same, but as much as there is distance between God and men, so much is there between those sins and these. But now I also find the sins to be more numerous, not only becoming great by the excellence of the person, but also by their very nature; and the discourse is fearful which I am about to speak, and truly terrible, yet it must be said, so that at least in this way it might shake and disturb our mind, C showing that we fear men much more than God, and honor men more than God. For consider: the adulterer knows that God sees him, and of this he is disdainful; but if a man sees him, he restrains his desire. Such a one does not only prefer men to God, does not only insult God, but also what is much more grievous, fearing them, he is disdainful of Him. For if he sees them, he restrains the flame of desire; or rather, what flame? It is not a flame, but wantonness. For if it were not permitted to use a woman, it would reasonably be a flame, but now it is wantonness and excess; for if he sees men, he stops his madness, but of God's longsuffering he takes less thought. Again, another who steals knows that he is plundering, and he attempts to deceive men, and makes an apologia to those who accuse him, and casts a form over the apologia; but being unable to persuade God, he takes no thought, nor does he revere, nor does he honor. And if the king commands one to abstain from the belongings of another, but rather even to give one’s own, we all willingly contribute; but when God commands us not to plunder, nor to gather the belongings of others, we do not endure it. Do you see that we prefer men to God? The statement is burdensome and offensive; but show that it is burdensome, flee the deed; but if you do not fear the deed, how can I believe you when you say that we fear the words, and that we are burdensome? You burden yourselves by the deed, and it is no word; but if I say the words, the things of which you perform, you are indignant; and how is this not absurd? May it be that what comes from me is false. D I wish to receive the reputation of railing on that day, as having railed at you in vain and to no purpose, rather than to see you accused for such things. And you not only prefer men to God, but you also force others. Many have forced many servants, and children. Some have dragged them into marriages against their will, others to serve in improper ministries, and for filthy love and plunder and greed and violence; so that the crime is double, and they are not even able to find forgiveness from necessity. For if you yourself do the evil things unwillingly and because of the command of a magistrate, even so the apologia is not sufficient, yet the sin becomes more grievous when you also force others to fall into the same things. For what forgiveness could such a one have henceforth? I have said these things, not wishing to condemn you, but to show of how much we are debtors to God. For if even by honoring a man equally to God we insult God, much more so when we prefer men. And if these sins which are committed against men are shown to be much greater against God; how much more so when the sin itself by its quality is also greater and more grievous? Let everyone examine himself, and he will see that he does everything for the sake of men. We would be exceedingly blessed if we did as much for the sake of God as we do for the sake of men, and the glory and the fear and the honor from men. If, therefore, we are liable for so many things, we ought with all readiness to forgive those who wrong us and take advantage of us, and not harbor grudge. For it is a way of the dissolution of sins, needing not labors, nor sacrifice of money, nor anything else at all, but simply choice; it is not necessary to set out on a journey, nor to go to forced exile, [note: note (a) omitted.]
useless to us and deceive us, and to not remember injuries. For the reason for the forgiveness of sins does not require labors, nor the expenditure of money, nor anything else, but only a disposition of the soul; there is no need to undertake a pilgrimage, to set out for another region, to undergo dangers or labors, but only to will it. Since they seem difficult, if we do not do a thing so light and having such great gain and such great utility, and involving no labor? Are you unable to despise money? Are you unable to spend your possessions on the needy? But are you unable to will something good? Are you unable to forgive one who injures you? For if you were not bound by such and so many debts, but God commanded only to forgive, would it not have to be done? But now, since you are bound by so many, do you not forgive, and that too when you know that you are being asked for a portion of those things which you have from Him? If by chance we come to our debtors, he, having learned of this, honors us and receives us and respects us and shows all kindness most liberally, and this even though he is not absolved from the loan, but because he wishes to make us mild in demanding back the loan: and you, indeed, when you owe God so many things, and are commanded to forgive, so that you may receive in return, do you not forgive? Why, I pray, finally? Woe is me! What benevolence we enjoy! What malice we use! What slumber! What sluggishness! How easy is virtue, and it has much utility! How laborious is malice! We indeed, fleeing from a thing so easy, pursue that which is heavier than lead. Here there is no need for greatness of body, nor for riches, nor for money, nor for power, nor for friendship, nor for any other thing, but it suffices only to will it, and the whole thing is accomplished. Has someone affected you with sadness and injury and reproaches? But think that you also admit many such things against others, even against the Lord Himself, and thus forgive and pardon: think that you say: "Forgive us our debts as we also forgive our debtors" (Matt. 6:13): think that, if you do not forgive, you cannot say this with confidence; but if you do forgive, you A repeat this thing as a debt, not because of the nature of the thing, but because of the kindness of Him who granted this to us. And what equality is this, that he who forgives debts to his fellow-servants should receive the remission of his own sins toward the Lord? Nevertheless, we enjoy this so great benignity, since He is rich in mercy and in pities. But to show you, that even apart from these, and apart from remission, from the fact only that you forgive, you yourself take the fruit, think, whoever is of this kind, how many friends he has, how everywhere all commemorate the praises of a man of this kind, saying: "A good man, easy to be reconciled, he knows not to remember injuries; as soon as he received a wound, he was cured." Of such a man, if he should fall into any calamity, who would not have pity? Who would not forgive him in his sinning? Who would not show favor to one requesting for others? Who would not wish to be a friend and servant of so good a soul? Ah, I beseech you, let us do everything for the sake of this thing, not B towards friends, not towards kin alone, but also towards servants. "For giving up," he says, "threats, knowing that your Lord also is in heaven" (Eph. 6:9). If we forgive sins to our neighbors, they will be forgiven to us also; if we show alms, if we be humble: for this also takes away sins. For if the publican, when he had only said, "Be propitiated to me a sinner" (Luke 18:13), went down justified: much more also we, if we are humble and contrite, will be able to attain much benevolence; if we confess our sins, and condemn ourselves, we will wipe away much of the filth. For there are many ways that cleanse. Let us therefore fight on every side against the devil. I said nothing difficult, nothing grave: forgive him who has offended you, have pity on the needy, humble your soul: even if you are a great sinner, you will be able to become also a participant of the kingdom, through these things cleansing the sins themselves, and wiping away the stain. But would that it might befall us all to be cleansed here from all the filth of sins through confession, and there to obtain promised goods in Christ Jesus our Lord, with whom to the Father be glory, power, C and so forth.
Homily II
"I thank my God always, making mention of thee in my prayers, hearing of thy love and the faith which thou hast towards the Lord Jesus and towards all the saints: that the communication of thy faith may become effectual in the acknowledgment of every good thing that is in you in Christ Jesus."
D [a']. Not immediately from the beginning does he ask for the grace, but first having admired the man and praised him for his right deeds, and having shown no small proof of his love towards him, because he always remembered him in his prayers, and said that all are refreshed through him, and obey and submit to all: then even that he finally sets forth, especially beseeching him in this matter. For if others obtain what they ask, much more Paul; if he was worthy to obtain it, if he had come before others, much more when he comes after others, and asks for a thing not pertaining to himself, but for another. Then, lest he appear to be writing only for the sake of this one, and lest any should say that, if Onesimus were not, he would not have written: see how he also sets forth other causes of the epistle; first indeed indicating his love, then indeed also ordering a lodging to be prepared for him. "Hearing," he says, "of thy love." Excellent this, much greater than if he had seen in person. For it is agreed that, because it was itself excellent, it was also made manifest, and reached even to him, although there was no small interval between Rome and Phrygia: for there it seems to me to have been on account of the mention of Archippus. For the Colossians are in Phrygia, to whom writing he says: "When the epistle has been read among you, see that it be read also in the Church of the Laodiceans, and that you read the Laodicean one" (Col. 4:16). But this is a city of Phrygia. "I pray," he says, "that the society of thy faith may be effectual." You see, first to give than to receive, and before he asks for a benefit, to exhibit his own as much greater? "That," he says, "the society of thy faith may be effectual in the acknowledg-
- A ment of every good thing which is in you in Christ Jesus." That is to say, throughout every virtue, that nothing may be lacking. For thus faith becomes effectual when it has works. For faith without works is dead. And he did not say, "thy faith," but, "the society of thy faith," joining him to himself, and showing them to be one body, and by this especially putting him to shame. If you are a partner, he says, in the faith, you ought to be a partner in these other things too. "For we have great joy and consolation in thy love, because the hearts of the saints have been refreshed by thee, brother." Nothing so much puts one to shame as bringing forward the good deeds of others, and B especially when one is more revered than they. And he did not say, "If you do it to others, how much more to me." But he hinted at the same thing, yet managed it in another, more gentle way. "We have had joy"—that is, You have given me confidence by what has been done for others. "And consolation"—that is, we are not only pleased, but we are also comforted; for they are our members. If, therefore, the harmony ought to be so great that even when others are in afflictions, if they do not receive relief, one should rejoice on their behalf as if one body had been benefited, how much more so if you also refresh us! And he did not say, "Because you yield, because you obey," but more strongly and emphatically, "Because the hearts of the C saints [have been refreshed]," as if speaking of a child dear to its parents and beloved. Thus love and warm affection show him to be deeply loved by them. "Wherefore, having great confidence in Christ to command thee that which is befitting." See how he secures himself, that he might not strike the listener with anything said from excessive love, so as to cause him distress. Therefore, before saying, "to command thee," since it was a heavy thing—though it was said for the sake of love, and was quite sufficient to heal—yet he lays down a very great amount of preparation, saying, "having confidence," which showed Philemon to be great; that is, You gave us confidence; and not this alone, but also "in Christ," adding this to show that it was not as if D he were more brilliant or more powerful in the world, but because of the faith in Christ. And then he set, "to command thee," and not this alone, but also, "that which is befitting"—that is, a reasonable thing. And see from how many things he constructs it. You do good to others, he says; and to me, and for the sake of Christ, and because the thing is reasonable, and because love gives it. Therefore he also adds: "For love's sake I rather beseech." As if he had said, I know that even when commanding I could accomplish it with much authority, from the preceding points; but since I have such great zeal for the matter, I beseech. He showed both at once: that he trusts him (for he commanded), and that he is very much concerned for the matter; therefore he beseeches. Being such a one, he says, as Paul the aged.
2. Lo, how many points of persuasion! Paul, from the quality of the person; from the age, that he is an aged man; from that which is more just than all, that he is also "a prisoner of Jesus Christ." For who would not have welcomed the athlete, and A the crowned one, with open arms? Who, seeing him bound for Christ, would not have granted ten thousand requests? Having thus softened his soul with so many things, he did not immediately insert the name, but having made such a great request, he delays. For you know the anger of masters against runaway servants, and especially when they have done this through theft, and have good masters, how the wrath increases. This, therefore, he softened with all these things; and having first persuaded him to be ready to minister anything whatsoever, and having prepared his soul for every obedience, then he adds the petition, and says: "I beseech thee," and with praises. B "For my son, whom I have begotten in my bonds." Again, the bonds are persuasive. And then the name; for he not only extinguished the anger but has also caused him to be desired. For I would not, he says, have called him a son, if he were not very useful. What I called Timothy, that I also call him. And in many places showing warm affection, he converts him by the time of the labor: "In my bonds," he says, "I begat him." So that for this reason too he is worthy to receive much honor, because he was born in these very struggles, in the tribulations for Christ. "Onesimus, who was once to thee useless." See how great is the understanding, how he confesses his fault, and by this extinguishes his wrath. I know, he says, that he was C useless. "But now," he says, "he will be useful to thee and to me." He did not say, "But now he will be useful to thee," so that he might not object, but he also introduced his own person, so that the hopes might be credible. "But now," he says, "to thee and to me he is useful." For if he is useful to Paul, who requires such great accuracy, much more so to the master. "Whom I have sent to thee." And by this he extinguished the anger, by handing him over. For masters are most angry when they are besought for those who have disappeared; so that by this very thing he the more appeased him. "Do thou, therefore, receive him," that is, my own D heart. And again he does not place the name bare, but with an admonitory word, which is warmer than that of a child. He said, "Son"; he said, "I have begotten"; so that it is likely he loves him all the more, because he bore him in tribulations. For it is clear that we are most inflamed toward those children when we have escaped dangers and given birth in them; as when the Scripture says, "Woe to Bar-chabel" (1 Reg. 4.21); and again when Rachel calls Benjamin, "son of my pain" (Gen. 35.18). "Do thou, therefore, receive him," he says—that is, my own heart. He shows his great love. He did not say, "Accept," he did not say, "Do not be angry," but, "Receive him"—that is, he is worthy not only of forgiveness, but also of honor. Why? He has become the son of Paul. "Whom I wanted to keep for myself on thy behalf, that he might serve me in the bonds of the Gospel." Do you see how, having constructed so much beforehand, he then led him to the honor of the master? And see also with how much wisdom this is done: see also how he makes the other liable, and how he honors this one. Find, he says, a way to render the service due to me through him. Here he shows that he considered his own interest more than that of the lad, because he is very much revered by him. "But without thy mind," he says, "I wanted to do nothing, so that thy good deed might not be as if by necessity, but voluntary." This especially puffs up the one who is being requested, when, even when a matter is useful, it is brought to pass with his own mind. For two goods are produced from this,
A that he himself gains an advantage, and that this [other] one is made more secure. He does not say, "Not of necessity," but, "As it were not of necessity." For I knew, he says, that even if you had not been forewarned, but had suddenly learned of the matter, you would not be indignant; yet, still, out of an abundance [of caution], [I speak] "as it were not of necessity." B 15. For perhaps therefore he was parted for an hour, that you might have him forever, no longer as a slave. He wisely used the word "perhaps," so that the master might yield. For because the flight had been born of impropriety and a perverse mind, and not from a right counsel, he says, "Perhaps." He does not say, "Therefore he fled," but, "Therefore he was parted," mitigating [the situation] with a milder word. He does not say, "He parted himself," but, "He was parted," for it was not his own design to depart for this or that reason; which also Joseph, defending his brothers, implies, saying, "God sent me hither" (Gen. 45:5); that is, He used their malice for good. Therefore "he was parted," he says, "for an hour." He both shortens the time and confesses the sin and turns all things into divine providence. That "you might have him forever," he says, not in the present time only, but also in the future, that you might always have him, no longer as a slave, but more precious than a slave; for when he remains a slave, you will have him better disposed than a brother. So you have gained both in terms of time and in terms of quality: for he will no longer slip away from you. That "you might have him forever," he says, instead of, "you might receive him back." 16. No longer as a slave, but more than a slave, a beloved brother, especially to me. C You had lost a slave for a small time, and you shall find a brother for perpetuity, a brother not yours only, but mine also. Here, too, there is great virtue. But if he is my brother, you will not be ashamed even you, to have him as a brother. While, therefore, he called him a son, he showed love; but while he called him a brother, he declared supreme benevolence and equality of honor.
...Let us not, therefore, despair of slaves, and let us not be violently savage toward them, but let us learn to forgive the sins of such slaves; let us not be always harsh, let us not be ashamed, on account of their servitude, to assume them as partners in all things, if they are good. For if Paul was not ashamed to call him even a son, and "my heart" (viscera), and a brother, and beloved, why should we be ashamed? And what do I say, Paul? Paul’s Lord is not ashamed to call our slaves His brothers, and shall we be ashamed? See how He honors us: He calls our slaves His brothers, and friends, and co-heirs. Behold to what [depths] He has descended. What, then, must we do, that we may be said to have performed all things? We shall be able to do nothing at all; but to whatever degree of humility we may come, the greater part of it is still left behind. D For consider: whatever you may do, you do toward a fellow-slave; but your Lord has done [this] toward His own slaves. Hear and shudder: never become puffed up because of humility. Perhaps you laugh at these words, because humility puffs up; but do not marvel: it does puff up, unless it be genuine. How and for what reason? When it is done for this cause, that men may approve of it, and not God; when it is done so that one may be praised and take on a spirit of haughtiness. For this indeed is diabolical. For just as many, because they do not vaingloriously boast, do vaingloriously boast; so also, because they humble themselves, they puff themselves up by thinking that they are great. For example, some brother comes, or even a slave: you have received him, you have washed his feet: immediately you think highly of yourself: "I have done," you say, "what no one else has done; I have performed the duty of humility." Who, then, can remain in humility? If he remembers the commandment of Christ, where He says, "When you have done all things, say, We are unprofitable servants" (Luke 17:10); and likewise the teacher of the world, saying, "I do not count myself to have apprehended" (Phil. 3:13). He who persuades himself that he has done nothing great, whatever he may have done, he alone can be humble of soul, who does not think that he has reached the goal. Many have been puffed up through humility. But let us not allow the same to befall us. Have you done something humble? Do not think highly of yourself, otherwise you have lost everything. Such was the Pharisee who was puffed up because he gave tithes to the poor; and he was losing everything. But not so the publican (Luke 18). Hear Paul again saying, "I am conscious of nothing in myself, but I am not justified in this" (1 Cor. 4:4). Whom [God] in many ways depressed and humbled, even when he had reached the highest peak? The three children also were in the fire and in the middle of the furnace, and what were they saying? "We have sinned, we have done wickedly with our fathers" (Dan. 3:28). [This they said as] they were able to say [it]; but "let us be accepted with a contrite heart and a humble spirit." Thus also, after they had fallen into the furnace, they were very humble, and more so than before they had fallen. For after they saw the miracle that had been wrought, judging themselves unworthy of salvation, they were led to humility. For when we are persuaded that we have received great benefits not beyond our merit, then we are most of all grieved. Although, what benefit did they receive beyond their merit? They delivered themselves into the furnace, they were led away as captives, although others had sinned (for they were still young), and they did not murmur nor were they angered, nor did they say, "I beseech thee, what good is born to us from serving God? What have we profited by worshipping Him? This man is impious, and he has become our master with idolaters; we are tortured by an idolater, we have been led into captivity; we have lost our country, our liberty, all our ancestral goods; we have been made captives and slaves; we serve a barbarian king." They said none of these things; what then? "We have sinned, we have done wickedly"; and not for themselves, but for others, they pour out prayers: "To a king most hostile," they say, "and most wicked, you have delivered us" (Dan. 3:29, 32). Again, Daniel, cast a second time into the den of lions, was saying, "God has remembered me" (Dan. 14:37). Why should He not have remembered, O Daniel, when you worshipped Him [with glory]?
as before God, saying: *And I, not in the wisdom that is in me* (Dan. 2:30). And when you were cast into the lions' den, because you would not obey a wicked command, who was it that remembered you? Was it not on account of this that you were then cast in? A Indeed, he says, but I am a debtor for much more. But if he says such things despite so much virtue, what shall we say? But David, what does he say? *If he should say to me, Behold I am here; let him do to me what is well-pleasing before him* (2 Reg. 15:25); although he could have brought forward countless rightly performed deeds. Eli also says: *It is the Lord; let Him do what is good [well-pleasing] before Him* (1 Reg. 3:18).
4. This is the mark of good servants, not only in benefits but also in punishments and torments, to grant the whole to him. For how is it not absurd, if we indeed allow masters to strike their domestics, knowing that they spare them, since they are their own, and yet God, when He punishes, is not sparing? This is what Paul hinted at, saying: *Whether we live, or whether we die, we are the Lord's* (Rom. 14:8). He does not wish, he says, for his wealth to be diminished; He knows how to punish, He punishes His own children. No one is more sparing of us than He who brought us from non-existence into being, who makes the sun to rise, who rains, who breathes into us a soul, who gave His own Son for us. But as I said, and for which reason all these things have been spoken by me, let us be humble, as is right; let us be moderate, as is right; let not this become an occasion for haughtiness for us. Are you humble, and more humble than all men? B Do not on this account think highly of yourself, nor upbraid others, lest you lose your boast. For this reason you are humble, that you may be rid of senseless pride. If, therefore, through it you fall into pride, it is better not to be humble. For you hear Paul saying: *Through that which is good, it works death for me, that sin might become exceedingly sinful through the commandment* (Rom. 7:13). When you come to the thought of admiring yourself for your humility, consider your Master, where He descended, and you will no longer admire yourself or praise yourself, but you will even laugh at yourself as having done nothing. By all means, consider yourself to be a debtor. Whatever you do, recall that parable: *Who of you, he says, having a servant, says to him, when he has entered, Recline? Does he not say to you, Stand, and serve me?* (Luc. 17:7). Do we feel gratitude to our servants for serving us? By no means. But God feels gratitude to us, not for being served by us, but for doing what is for our own benefit. Yet let us not be so disposed, as if He were indebted, so that He might know better, but as fulfilling a debt; for indeed the matter is truly a debt, and all that we may perform is of debt. C For if when we purchase servants with money, we wish them to live entirely for us, and that whatever they have they should have for us, how much more the One who brought us from non-existence into being, who afterwards purchased us with His own precious blood? He paid a price for us such as no one would endure to pay even for a child; He poured out His own blood. If then, having ten thousand lives, we were to lay them all down, would we render the equal? By no means. Why? Because He did this not being indebted to us, but the whole has become a matter of grace, whereas we are henceforth debtors. And He, being God, became a servant, and when He was not subject to death, He became subject to death in the flesh; but we, even if we did not lay down our lives for Him, would certainly lay them down by the law of nature, and would reluctantly depart from it a little later. So also in the case of money, even if we do not give it for His sake, we shall surrender it due to the necessity of death. So also in the case of humility, even if we do not humble ourselves for His sake, we shall be humbled through afflictions, through calamities, through the fears of the powerful. Do you see, then, how great the grace is? He did not say: What great thing do the martyrs do? Even if they do not die for me, they will die in any case; but He knows great gratitude towards them, because they willingly lay down what they were about to relinquish later from nature, against their will. He did not say: What great thing do they do who empty out their wealth? They will surely leave it even against their will, but He knows great gratitude to these as well, and is not ashamed to confess before all that the Master was nourished by the servants. D For indeed this too is the glory of the Master, to have grateful servants; and this is the glory of the Master, to so love His servants; and this is the glory of the Master, to make their deeds His own; and this is the glory of the Master, not to be ashamed to confess it before all. Let us therefore reverence such great love of Christ; let us be warmed by this affection. Even if a person is humble, even if he is lowly, yet we hear that He loves us, and we are warmed toward Him more than all things, and we lead Him into great honor; and we love, but our Master loves us so much, and do we not exert ourselves? Do not, I implore you, let us become so sluggish regarding the salvation of our own souls, but let us also love according to our ability, and let us empty everything into the love of Him—both soul, and wealth, and glory, and whatsoever else—with joy, with gladness, with eagerness, not as though providing anything to Him, but as to ourselves. For such is the law of those who love. They consider it a benefit when they suffer evil on behalf of those they love. So then, let us also be thus disposed toward our Master, so that we may also attain the blessings to come, in Christ Jesus our Lord, with whom to the Father be the glory, together with the Holy Spirit, now and always, and unto ages of ages. Amen.
HOMILY III
*If then you have me as a partner, receive him as me. If he has wronged you in anything, or owes, reckon this to me. I, Paul, wrote with my own hand, I will repay, so as not to say to you, that you also owe me even your own self.*
1. No matter is so well known how to persuade as that of not asking for everything at once. For look after how many compliments, after how much preparation he placed this great thing. After saying that *my child*, that *partner of the gospel*, that *bowels*, that *you receive him as a brother*, that *hold him as a brother*, then he added, *as me*. And Paul was not ashamed of this. For one who is not ashamed to be called a servant of the believers, but even confesses this, would much more not have declined this. And what he says is this: If you are of the same mind as me, if you run in the same races, if you consider me a friend, receive him as me. *If he has wronged you in anything.* Look at where he has placed the wrong and when; later, after having said many things beforehand on his behalf. For since the loss of money is accustomed to sting men most, so that he might not file a complaint even about these things (it is likely that they had also been spent), then he places this and says: *If he has wronged you in anything.* He did not say: If he has stolen anything, but what? *If he has wronged you in anything.* At the same time he both admitted the fault, and not as a servant's fault, but as a friend to a friend, by using the term of "wrong" rather than that of "theft." *Reckon this to me*, he says; that is, To me he has the debt, I will pay it. Then, even after
⟫ he adds the spiritual grace: *I, Paul, have written it with my own hand*. He writes this both exhortatively and festively, as if to say: if, when for his sake I did not refuse to draw up a contract, he himself, for my sake, refused to receive him. This strongly moved him, and also relieved Onesimus of his trepidation. And *with my own hand*, he says, *I wrote it*. There is nothing warmer than these bowels of compassion, nothing more diligent, nothing more eager. See what great care he takes for one single man. *That I do not say to thee*, he says, *that thou owest me even thine own self also*. A Then, lest it appear to be an insult to the one asked, if he had not dared to ask for the theft, and had despaired of obtaining it, he also softens this in some way: *That I do not say to thee*, he says, *that thou owest me even thine own self also*; not only your possessions, but even your very self. He says this too out of love, and in accordance with the law of friendship, and because he trusted him greatly. See how he takes care in every way to maintain both: that he asks with much diligence, and that he does not signify this to be a sign of little confidence in him. *I beseech thee, brother*. What is *I beseech thee, brother*? Receive him, he says—for this is left to be understood from outside. For, omitting the festive discourse, he returns again to the previous, serious matters. Although these are also serious; for what is brought forth by the saints is serious, even if they use somewhat festive language. B *I beseech thee, brother, let me have joy of thee in the Lord; refresh my bowels in Christ*. This is: do this as a kindness to the Lord, not to me. My bowels are towards you. *Confiding in thy obedience, I have written to thee*. What heart would these things not soften? What beast would these words not tame, and move to receive him in the most humane way? Having rendered to him a testimony of such virtues, he does not refuse to use an excuse even again. He does not say it simply, neither commanding nor using arrogance, but, *Confiding in thy obedience, I have written these things*. That which he said also in the beginning, *Having confidence*, he says even here to seal the epistle. Knowing that thou wilt do even more than I say. C Simultaneously, he also stirred him up by saying this. For if nothing else, at least he would have been ashamed to do not even so much, since Paul thinks of him in such a way that he does even more than he says. *But above all, prepare me also a lodging; for I hope that through your prayers I shall be given unto you*. And this was a sign of great confidence; rather, he was doing even this for Onesimus, so that through fear of his return they would not be negligent, but knowing that he would certainly come back and hear of his state, they would cast away all memory of the wrong, and would show themselves more benevolent. For great was the grace and authority of Paul present, Paul after his years, Paul after the mention of his chains. This again is a proof of their love, that he says he prays and that he bestows so much upon them, that they might pray for him. For even if I am now in dangers, still you will see me if you pray. D *Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee*. He had been sent by the Colossians; so that from this it is also evident that Philemon was also at Colossae. He calls him his fellow-prisoner, showing that he too is in much affliction. Therefore, even if not for his own sake, for the sake of this man it was right that he be heard. For he who is in affliction and neglects his own affairs but cares for those of others, ought to be heard. Furthermore, he also exhorts him, if a citizen of his and a fellow-prisoner has been made for him, and shares his affliction, that he here should not refuse to perform a favor even when asked for his own servant. And he adds, *My fellow-prisoner in Christ Jesus*, that is, for Christ's sake. *Marcus, Aristarchus, Demas, Luke, my fellow-workers*. Why, pray, does he put Luke last, even though he says elsewhere, *Luke is alone with me*? And Demas, he says, was one of those who had abandoned him, and had loved the present world. These things, even if they have been said elsewhere, yet it is not right to leave them undiscussed, nor to hear them commonly or in passing. How, indeed, does he bid them salute the man who had abandoned him? For Erastus, he says, remained in Corinth. He adds those originating from there, and Mark as also an excellent man: but why does he count Demas among these? Perhaps later he became more negligent when he saw those many dangers. Luke therefore, who was last, became first. And he salutes him by these, exhorting him more vehemently to obedience, and calls them fellow-workers, by this reasoning also stimulating him toward the request. *The grace of our Lord Jesus Christ be with your spirit. Amen*.
Prayer concludes the epistle. Now prayer is a great and saving thing, and a protection for our souls; it is great, if we perform things worthy of it, and do not make ourselves unworthy of it. And so, when you approach the priest and he says, "God will have mercy on you, my child," do not trust in the word alone, but also add the effort; do works worthy of mercy. God will bless you, my child, if indeed you perform works of blessing; He will bless if you have mercy on your neighbor: for what we wish to obtain from God, these we must first impart to our neighbors; but if we defraud our neighbors of these,
what then? “The unmerciful,” he says, “shall have judgment without mercy, that hath showed no mercy” (Jas. 2:13). Mercy is a good thing; why then do you not show the same to others? If you wish to be forgiven when you sin, why do you not forgive him who has sinned? But you approach God, asking for the kingdom of heaven, and He, being asked, does not give you money. For this reason we do not obtain mercy, because we do not show mercy. A Wherefore, you say: yet this too is an act of mercy, to show mercy. But he who embraces the cruel and the violent and those who inflict innumerable evils on their neighbor with humanity, in what way is he merciful? What then? Since we have done innumerable evils, did He save us? He saved us, and we must not do it again, so that we do not commit it. “For we are as good as dead,” he says, “in sin, how shall we live any longer therein?” (Rom. 6:2). B If He liberated you from these things, it was so that you might not return to the same sin. For physicians also deliver the sick from the fever, not so that they might abuse their health for evil and intemperance (since it is better to be sick, if one is going to use that health as a reason to nail oneself to the bed again), but so that, having learned the evils resulting from the infirmity, they might no longer fall into the same ones, so that they might hold more securely to their health, so that they might do all things that contribute to it. How then, you say, is the philanthropy C of God [789], if He is not going to save the wicked? For in many places I hear many saying this, that He is philanthropic, and will absolutely save all. So that we may not deceive ourselves in vain (for I remember some such promise), come, today let us stir up this discourse. I discussed the subject of hell with you before, and I deferred the discourse concerning God’s philanthropy; today, therefore, it is good to render it. That there will be a hell, we have sufficiently, as I think, perhaps demonstrated, bringing the deluge into the middle, and the former evils, and saying that it is not possible for Him who did those things to leave the present ones unpunished. For if He so punished those who sinned before the law, He will not leave unpunished those who have worked greater evils after D the grace. It was asked, therefore, How is He good, and how is He philanthropic, if He punishes? And we deferred the discourse, so as not to overwhelm your ears with the multitude. Come, today let us pay the debt, and show how God is good, even while He punishes. For this discourse of ours might also suit [790] the heretics: so let us attend with diligence. God made us, needing nothing from us. That He needed nothing, He showed from the fact that He made us afterwards. For if He had needed us, He would have made us long ago; but if He was Himself without us, and we have come into being in later times, He made us not needing us. He made heaven, earth, sea, all things that exist, for our sake. Tell me, are these not of goodness? And one could have many things to say; but to shorten the discourse, “He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust.” Is this not of goodness? No, he says. For indeed I was once speaking to a Marcionite, “Are these not of goodness?” And he said, “If He did not demand an account of sins, it would be of goodness; but if He does demand it, it is not of goodness.” But that man is not present now. Come, let us say the things spoken of then, and more than these. For I show from abundance, that if He did not demand an account, He would not be good; since He does demand it, for this reason He is good. For tell me, if He did not demand an account from us, would human life have stood? Would we not have fallen into beasts? For if, with the fear of accountings and tribunals hanging over us, we surpassed the fish by devouring one another, and we exceeded lions and wolves, snatching one another’s possessions—if He did not demand an account from us, and we are convinced of this, with what confusion and turmoil would life have been filled? What sort of fabled labyrinth would it have been, once it was reconciled to worldly disorder? Would you not have seen myriad enormities and disorders? For who would have respected a father then? Who would have spared a mother? Who would have left behind any pleasure, any wickedness? And that these things are so, I shall try to persuade you from one house alone. How? If I make it clear to you, who ask these things and have servants, that if they corrupt the lordship, and insult their bodies, and if they carry everything out, and if they turn things upside down, and put themselves in the position of enemies, you do not threaten, do not punish, do not avenge, nor even grieve them with words—does this seem to be of goodness? But I show that it is of the utmost cruelty, not only because the wife and children are betrayed by this untimely kindness, but also because they themselves are destroyed before these things. For they will be drunkards and licentious and intemperate and insulting and will be more irrational than all beasts. Is this then of goodness, tell me, to trample underfoot the nobility of the soul, and to destroy altogether both them and others? Do you see that to demand accounts is a thing of great kindness? And why do I speak of servants who come more readily to these sins? But let someone have sons, and let him permit them to dare all things, and not punish, tell me, of whom will they not be worse? Then, in the case of men, is punishing a sign of goodness, and not punishing a sign of cruelty, but in the case of God, is it no longer so? Since therefore He is good, for this reason He prepared hell. Do you wish me to say another goodness of God? Not this alone, but that He also does not allow the good to become bad. For if they were to meet the same fate, all would be bad; but now this also consoles the good not a little. For you hear the Prophet saying: “The righteous shall rejoice when he sees the vengeance of the ungodly, he shall wash his hands in the blood of the sinner” (Ps. 57:11). Not rejoicing excessively, God forbid, but fearing lest he suffer the same, he will make his own life purer. This, therefore, is of great care. Yes, he says; but He ought only to have threatened, not, however, also to have punished. If He punishes, and you say that the thing is a threat, and because of this you become more slothful; if indeed it were only a threat, would you not have become more sluggish? If the Ninevites had known that the thing was only a threat, would they not…
they would not have suffered punishment. And let us too, if we fear the threat, not endure punishment. And may this not happen, but may the most benign God grant that all of us, having already been brought here to better behavior, might attain those ineffable goods: of which may it be granted that we all be held worthy by the grace and benignity of our Lord Jesus Christ, with whom, to the Father together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen. D
SPURIA
MONITUM
Nothing could fall to my lot more desirable than when I chance upon certain genuine works of John Chrysostom not yet published; for from so great a teacher nothing has ever proceeded that should not be received with applause. Hence, I could scarcely express in words how filled with joy I was when there were transmitted to me from Rome eleven homilies which Chrysostom had delivered in Constantinople, in a single series, and within a short space of time, which had heretofore been unknown, nor were they mentioned by the historians of the fourth and fifth centuries. In them we learn very many things pertaining to the history of that age not mentioned hitherto; so that scarcely anything comparable to these has emerged from the shadows for an entire century. These were transferred, a few years ago, from Greece to the Vatican Library, through the care of Mr. Peter Maloet, then Procurator General of our congregation, and Mr. Joseph Avril, his associate, and were transcribed for my use, and translated into Latin by me, to be brought to light in this collection of Chrysostom’s works. But because it is not permitted to interrupt the course of the commentaries on the Epistles of Paul, they were transmitted to be published in the following twelfth volume after the Homilies on the Epistle to the Hebrews. At the end of this eleventh volume, however, we subjoin, according to our custom, certain Spuria which had been sent forth to light by Savile, though they are worthy of perpetual shadow. And that nothing might seem to be lacking in this our collection, it seemed proper to publish at the end of the volumes all those things which that learned and accurate man had brought to light. At length that man of sound judgment discerned that it is not fitting to offer such trifles to the literary world; wherefore he restrained himself, although he had already brought forth many homilies of the same stamp; the rest, which were emerging day by day, he rejected, and consigned their titles to a catalog for the press; nor did he recall without weariness that jumble of Spurious works which he had already published. We, however, as we said, have placed at the end of the volume all the spurious homilies that Savile published under the name of Chrysostom. The rest, which Savile rejected, and others which we have discovered in vast numbers in libraries, we have consigned to be devoured permanently by moths and worms.
Furthermore, this great forest of Spurious works produced such men, who, when they would sell their scripts or orations, would prefix the name of Chrysostom, an author of such fame; and then also booksellers, for the sake of profit and to entice buyers, would permit everything, even with the author’s name erased, to be sold with impunity under the name of John Chrysostom. Hence it happens that works of Severian of Gabala, Theophylact, and other unknown writers bear the name of Chrysostom. Those which are truly Severian of Gabala’s, because he wrote in the same time as Chrysostom, we have published under the name of Severian: the others, however, we have relegated to their places in the books at the end of the individual volumes with the names of their authors, if known, or as spurious scripts if unknown, as Savile had provided.
ON THE SACRIFICES OF CAIN, ON THE GIFTS OF ABEL, AND ON THE GIANTS, ON THE FLOOD, ON THE STARS, AND ON FATE.
Continuing sequence is the mother of order, which offers a view of the subject matter and preserves the mind of the auditors without any confusion. Let us not, therefore, depart from the sequence; but let the readings complete their course, and let us preserve the sequence of the history. In the preceding sermons, it was handed down from the teaching of the Holy Spirit what was the formation of man, what honor, what order, what authority was given over created things. For onto these came the deceit brought in paradise, the judgment made with examination, the sentence pronounced, yet mercifully. These things that followed pertain to Cain and Abel, who seemed to pursue God with the same worship, but embraced him with a different affection. Both this one and that one offered; but the offering of the one had only the appearance of a gift; the other, however, exhibited the affection and honor that was fitting. After this followed envy: for envy always follows piety among the wicked, while for the rewarder it follows a crown. Abel was slain, the first herald of justice, the first lover and cultivator of piety, who first cultivated truth, and with truth loved and adored God, who in many things became an imitator of Christ. For I find that the holy Abel refers to many images of Christ. For just as the Savior of those who have been renewed after the law is the prince and the first righteous man: so among all the ancient men, Abel is the prince of justice. Nor in the renewal of human nature, made by the Lord of all, do you find anything prior to the Lord’s body; nor in the ancient order of men do you find justice that shone forth before Abel. He is the prince of the old righteous, this one the prince both of the new righteous and of the saints who are truly renewed. Therefore the Savior has cited the memory of Abel as the beginning of all righteousness. A “Amen I say to you,” he says, B “every righteous blood shed from the foundation of the world, from the blood of righteous Abel until the blood of Zacharias, whom you slew between the temple and the altar.” The beginning of blood is among men, crowned by God, Abel the righteous one. And is it not marvelous? Since Abel first contended for justice, he was adjudged worthy to suffer first for piety. For the icon of Christ is that of truth, having suffered, and the blood of Abel was found approaching the Lord’s blood, and having much confidence through faith. Thus the blood of Abel is the saving school for the whole world: for nothing teaches us piety as the Lord’s blood, C just as [he who spoke], using the truth. And the blood of Abel also cries out, and the blood of Christ cries out. But that one, crying out, brings propitiation to the world. For because the blood of the Lord, like a trumpet, sounded to the ends [of the earth], and the blood of Abel intercedes with God, the Apostle mentions D