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PHILEMON i. 4-6.
"I thank my God, making mention of thee always in my prayers,
Hearing of thy love and faith, which thou hast towards the Lord
Jesus, and toward all saints. That the communication of thy faith
may become effectual by the acknowledging [in the knowledge] of every
good thing which is in us, in Christ Jesus."
HE does not immediately at the commencement ask the favor, but having
first admired the man, and having praised him for his good actions,
and having shown no small proof of his love, that he always made
mention of him in his prayers, and having said that many are refreshed
by him, and that he is obedient and complying in all things; then he
puts it last of all, by this particularly putting him to the blush.
For if others obtain the things which they ask, much more Paul. If
coming before others, he was worthy to obtain, much more when he comes
after others, and asks a thing not pertaining to himself, but in
behalf of another. Then, that he may not seem to have written on this
account only, and that no one may say, "If it were not for Onesimus
thou wouldest not have written," see how he assigns other causes also
of his Epistle; In the first place manifesting his love, then also
desiring that a lodging may be prepared for him.
"Hearing," he says, "of thy love."
This is wonderful, and much greater than if being present he had seen
it when he was present. For it is plain that from its being excessive
it had become manifest, and had reached even to Paul. And yet the
distance between Rome and Phrygia was not small. For he seems to
have been there from the mention of Archippus. For the Colossians
were of Phrygia, writing to whom he said, "When this Epistle is
read among you, cause that it be read also in the Church of the
Laodiceans, and that ye likewise read the Epistle from Laodicea."
(Col. iv. 16.) And this is a city of Phrygia.
I pray, he says, "that the communication of thy faith may become
effectual in the knowledge of every good thing which is in Christ
Jesus." Dost thou see him first giving, before he receives, and
before he asks a favor himself bestowing a much greater one of his own?
"That the communication of thy faith," he says, "may become
effectual by the acknowledging of every good thing which is in you in
Christ Jesus"; that is, that thou mayest attain all virtue, that
nothing may be deficient. For so faith becomes effectual, when it is
accompanied with works. For "without works faith is dead." (Jas.
ii. 26.) And he has not said, "Thy faith," but "the
communication of thy faith," connecting it with himself, and showing
that it is one body, and by this particularly making him ashamed to
refuse. If thou art a partaker, he says, with respect to the faith,
thou oughtest to communicate also with respect to other things.
Ver. 7. "For we have [I had] great joy and consolation in thy
love, because the bowels [hearts] of the Saints are refreshed by
thee, brother."
Nothing so shames us into giving, as to bring forward the kindnesses
bestowed on others, and particularly when a man is more entitled to
respect than they. And he has not said, "If you do it to others,
much more to me"; but he has insinuated the same thing, though he has
contrived to do it in another and a more gracious manner.
"I had joy," that is, thou hast given me confidence from the things
which thou hast done to others. "And consolation," that is, we are
not only gratified, but we are also comforted. For they are members
of us. If then there ought to be such an agreement, that in the
refreshing of any others who are in affliction, though we obtain
nothing, we should be delighted on their account, as if it were one
body that was benefited; much more if you shall refresh us also. And
he has not said, "Because thou yieldest, and compliest," but even
more vehemently and emphatically, "because the bowels of the
Saints," as if it were for a darling child fondly loved by its
parents, so that this love and affection shows that he also is
exceedingly beloved by them.
Ver. 8. "Wherefore, though I might be much bold in Christ to
enjoin thee that which is convenient [befitting]."
Observe how cautious he is, lest any of the things which were spoken
even from exceeding love should so strike the hearer, as that he should
be hurt. For this reason before he says, "to enjoin thee," since
it was offensive, although, as spoken out of love, it was more proper
to soothe him, yet nevertheless from an excess of delicacy, he as it
were corrects it by saying, "Having confidence," by which he
implies that Philemon was a great man, that is "Thou hast given
confidence to us." And not only that, but adding the expression "in
Christ," by which he shows that it was not that he was more
illustrious in the world, not that he was more powerful, but it was on
account of his faith in Christ,--then he also adds, "to enjoin
thee," and not that only, but "that which is convenient," that
is, a reasonable action. And see out of how many things he brings
proof for this. Thou doest good to others, he says, and to me, and
for Christ's sake, and that the thing is reasonable, and that love
giveth, wherefore also he adds, Ver. 9. "Yet for love's sake,
I rather beseech thee."
As if he had said, I know indeed that I can effect it by commanding
with much authority, from things which have already taken place. But
because I am very solicitous about this matter, "I beseech thee."
He shows both these things at once; that he has confidence in him for
he commands him; and that he is exceedingly concerned about the
matter, wherefore he beseeches him.
"Being such an one," he says, "as Paul the aged." Strange!
how many things are here to shame him into compliance! Paul, from the
quality of his person, from his age, because he was old, and from
what was more just than all, because he was also "a prisoner of Jesus
Christ."
For who would not receive with open arms a combatant who had been
crowned? Who seeing him bound for Christ's sake, would not have
granted him ten thousand favors? By so many considerations having
previously soothed his mind, he has not immediately introduced the
name, but defers making so great a request. For you know what are the
minds of masters towards slaves that have run away; and particularly
when they have done this with robbery, even if they have good masters,
how their anger is increased. This anger then having taken all these
pains to soothe, and having first persuaded him readily to serve him in
anything whatever, and having prepared his soul to all obedience, then
he introduces his request, and says, "I beseech thee," and with
the addition of praises, "for my son whom I have begotten in my
bonds."
Again the chains are mentioned to shame him into compliance, and then
the name. For he has not only extinguished his anger, but has caused
him to be delighted. For I would not have called him my son, he
says, if he were not especially profitable. What I called Timothy,
that I call him also. And repeatedly showing his affection, he urges
him by the very period of his new birth, "I have begotten him in my
bonds," he says, so that on this account also he was worthy to obtain
much honor, because he was begotten in his very conflicts, in his
trials in the cause of Christ.
"Onesimus,"
Ver. 11. "Which in time past was to thee unprofitable."
See how great is his prudence, how he confesses the man's faults,
and thereby extinguishes his anger. I know, he says, that he was
unprofitable.
"But now" he will be "profitable to thee and to me."
He has not said he will be useful to thee, lest he should contradict
it, but he has introduced his own person, that his hopes may seem
worthy of credit, "But now," he says, "profitable to thee and to
me." For if he was profitable to Paul, who required so great
strictness, much more would he be so to his master. Ver. 12.
"Whom I have sent again to thee." By this also he has quenched his
anger, by delivering him up. For masters are then most enraged, when
they are entreated for the absent, so that by this very act he
mollified him the more.
Ver. 12. "Thou therefore receive him, that is mine own
bowels."
And again he has not given the bare name, but uses with it a word that
might move him, which is more affectionate than son. He has said,
"son," he has said, "I have begotten" him, so that it was
probable a he would love him much, because he begot him in his trials.
For it is manifest that we are most inflamed with affection for those
children, who have been born to us in dangers which we have escaped,
as when the Scripture saith," Woe, Barochabel! and again when
Rachel names Benjamin, "the son of my sorrow." (Gen. xxxv.
18.)
"Thou therefore," he says, "receive him, that is mine own
bowels." He shows the greatness of his affection. He has not said,
Take him back, he has not said, Be not angry, that "receive
him"; that is, he is worthy not only of pardon, but of honor.
Why? Because he is become the son of Paul.
Ver. 13. "Whom I would have retained with me, that in thy stead
he might have ministered unto me in the bonds of the Gospel."
Dost thou see after how much previous preparation, he has at length
brought him honorably before his master, and observe with how much
wisdom he has done this. See for how much he makes him answerable,
and how much he honors the other. Thou hast found, he says, a way by
which thou mayest through him repay thy service to me. Here he shows
that he has considered his advantage more than that of his slave, and
that he respects him exceedingly.
Ver. 14. "But without thy mind," he says, "would I do
nothing; that thy benefit should not be, as it were, of necessity,
but willingly."
This particularly flatters the person asked, when the thing being
profitable in itself, it is brought out with his concurrence. For two
good effects are produced thence, the one person gains, and the other
is rendered more secure. And he has not said, That it should not be
of necessity, but "as it were of necessity." For I knew, he
says, that not having learnt it, but coming to know it at once, thou
wouldest not have been angry, but nevertheless out of an excess of
consideration, that it should "not be as it were of necessity."
Ver. 15, 16. "For perhaps he was therefore parted from thee
for a season that thou shouldest have him for ever; no longer as a
bond-servant."
He has well said, "perhaps," that the master may yield. For since
the flight arose from perverseness, and a corrupt mind, and not from
such intention, he has said, "perhaps." And he has not said,
therefore he fled, but, therefore he was "separated," by a more
fair sounding expression softening him the more. And he has not said,
He separated himself, but, "he was separated." For it was not his
own arrangement that he should depart either for this purpose or for
that. Which also Joseph says, in making excuse for his brethren,
"For God did send me hither" (Gen. xlv. 5), that is, He
made use of their wickedness for a good end. "Therefore," he says,
"he was parted for a season." Thus he contracts the time,
acknowledges the offense, and turns it all to a providence. "That
thou shouldest receive him," he says, "for ever," not for the
present season only, but even for the future, that thou mightest
always have him, no longer a slave, but more honorable than a slave.
For thou wilt have a slave abiding with thee, more well-disposed than
a brother, so that thou hast gained both in time, and in the quality
of thy slave. For hereafter he will not run away. "That thou
shouldest receive him," he says, "for ever," that is, have him
again.
"No longer as a bond-servant, but more than a bond-servant, a
brother beloved, especially to me."
Thou hast lost a slave for a short time, but thou wilt find a brother
for ever, not only thy brother, but mine also. Here also there is
much virtue. But if he is my brother, thou also wilt not be ashamed
of him. By calling him his son, he hath shown his natural affection;
and by calling him his brother, his great good will for him, and his
equality in honor.
MORAL. These things are not written without an object, but that
we masters may not despair of our servants, nor press too hard on
them, but may learn to pardon the offenses of such servants, that we
may not be always severe, that we may not from their servitude be
ashamed to make them partakers with us in all things when they are
good. For if Paul was not ashamed to call one "his son, his own
bowels, his brother, his beloved," surely we ought not to be
ashamed. And why do I say Paul? The Master of Paul is not
ashamed to call our servants His own brethren; and are we ashamed?
See how He honors us; He calls our servants His own brethren,
friends, and fellow-heirs. See to what He has descended! What
therefore having done, shall we have accomplished our whole duty? We
shall never in any wise do it; but to whatever degree of humility we
have come, the greater part of it is still left behind. For
consider, whatever thou doest, thou doest to a fellow-servant, but
thy Master hath done it to thy servants. Hear and shudder! Never be
elated at thy humility!
Perhaps you laugh at the expression, as if humility could puff up.
But be not surprised at it, it puffs up, when it is not genuine.
How, and in what manner? When it is practiced to gain the favor of
men, and not of God, that we may be praised, and be high-minded.
For this also is diabolical. For as many are vainglorious on account
of their not being vainglorious, so are they elated on account of their
humbling themselves, by reason of their being high-minded. For
instance, a brother has come, or even a servant thou hast received
him, thou hast washed his feet; immediately thou thinkest highly of
thyself. I have done, thou sayest, what no other has done. I have
achieved humility. How then may any one continue in humility? If he
remembers the command of Christ, which says, "When ye shall have
done all things, say, We are unprofitable servants." (Luke xvii.
10.) And again the Teacher of the world, saying, "I count not
myself to have apprehended." (Phil. iii. 13.) He who has
persuaded himself that he has done no great thing, however many things
he may have done, he alone can be humble-minded, he who thinks that
he has not reached perfection.
Many are elated on account of their humility; but let not us be so
affected. Hast thou done any act of humility? be not proud of it,
otherwise all the merit of it is lost. Such was the Pharisee, he was
puffed up because he gave his tythes to the poor, and he lost all the
merit of it. (Luke xviii. 12.) But not so the publican. Hear
Paul again saying, "I know nothing by myself, yet am I not hereby
justified." (1 Cor. iv. 4.) Seest thou that he does not exalt
himself, but by every means abases and humbles himself, and that too
when he had arrived at the very summit. And the Three Children were
in the fire, and in the midst of the furnace, and what said they?
"We have sinned and committed iniquity with our fathers." (Song,
v. 6, in Sept.; Dan. iii. 29, 30; v. 16.) This it
is to have a contrite heart; on this account they could say,
"Nevertheless in a contrite heart and a humble spirit let us be
accepted." Thus even after they had fallen into the furnace they were
exceedingly humbled, even more so than they were before. For when
they saw the miracle that was wrought, thinking themselves unworthy of
that deliverance, they were brought lower in humility. For when we
are persuaded that we have received great benefits beyond our desert,
then we are particularly grieved. And yet what benefit had they
received beyond their desert? They had given themselves up to the
furnace; they had been taken captive for the sins of others; for they
were still young; and they murmured not, nor were indignant, nor did
they say, What good is it to us that we serve God, or what advantage
have we in worshiping Him? This man is impious, and is become our
lord. We are punished with the idolatrous by an idolatrous king. We
have been led into captivity. We are deprived of our country, our
freedom, all our paternal goods, we are become prisoners and slaves,
we are enslaved to a barbarous king. None of these things did they
say. But what? "We have sinned and committed iniquity." And not
for themselves but for others they offer prayers. Because, say they,
"Thou hast delivered us to a hateful and a wicked king." Again,
Daniel, being a second time cast into the pit, said, "For God
hath remembered me." Wherefore should He not remember thee, O
Daniel, when thou didst glorify Him before the king, saying, "Not
for any wisdom that I have"? (Dan. ii. 30.) But when thou
wast cast into the den of lions, because thou didst not obey that most
wicked decree, wherefore should He not remember thee? For this very
reason surely should He. Wast thou not cast into it on His account?
"Yea truly," he says, "but I am a debtor for many things." And
if he said such things after having displayed so great virtue, what
should we say after this? But hear what David says, "If He thus
say, I have no delight in thee, behold here am I, let Him do to me
as seemeth good unto Him." (2 Sam. xv. 26.) And yet he had
an infinite number of good things to speak of. And Eli also says,
"It is the Lord: let Him do what seemeth Him good." (1 Sam.
iii. 18.)
This is the part of well-disposed servants, not only in His
mercies, but in His corrections, and in punishments wholly to submit
to Him. For how is it not absurd, if we bear with masters beating
their servants, knowing that they will spare them, because they are
their own; and yet suppose that God in punishing will not spare?
This also Paul has intimated, saying, "Whether we live or die, we
are the Lord's." (Rom. xiv. 8.) A man, we say, wishes not
his property to be diminished, he knows how he punishes, he is
punishing his own servants. But surely no one of us spares more than
He Who brought us into being out of nothing, Who maketh the sun to
rise, Who causeth rain; Who breathed our life into us, Who gave
His own Son for us.
But as I said before, and on which account I have said all that I
have said, let us be humble-minded as we ought, let us be moderate as
we ought. Let it not be to us an occasion of being puffed up. Art
thou humble, and humbler than all men? Be not high-minded on that
account, neither reproach others, lest thou lose thy boast. For this
very cause thou art humble, that thou mayest be delivered from the
madness of pride; if therefore through thy humility thou fallest into
that madness, it were better for thee not to be humble. For hear
Paul saying, "Sin work-eth death in me by that which is good, that
sin by the commandment might become exceeding sinful." (Rom. vii.
13.) When it enters into thy thought to admire thyself because thou
art humble, consider thy Master, to what He descended, and thou
wilt no longer admire thyself, nor praise thyself, but wilt deride
thyself as having done nothing. Consider thyself altogether to be a
debtor. Whatever thou hast done, remember that parable, "Which of
you having a servant . . . will say unto him, when he is come in,
Sit down to meat? . . . I say unto you, Nay . . . but stay
and serve me." (From Luke xvii. 7, 8.) Do we return thanks
to our servants, for waiting upon us? By no means. Yet God is
thankful to us, who serve not Him, but do that which is expedient for
ourselves.
But let not us be so affected, as if He owed us thanks, that He may
owe us the more, but as if we were discharging a debt. For the matter
truly is a debt, and all that we do is of debt. For if when we
purchase slaves with our money, we wish them to live altogether for
us, and whatever they have to have it for ourselves, how much more
must it be so with Him, who brought us out of nothing into being, who
after this bought us with His precious Blood, who paid down such a
price for us as no one would endure to pay for his own son, who shed
His own Blood for us? If therefore we had ten thousand souls, and
should lay them all down for Him, should we make Him an equal
return? By no means. And why? Because He did this, owing us
nothing, but the whole was a matter of grace. But we henceforth are
debtors: and being God Himself, He became a servant, and not being
subject to death, subjected Himself to death in the flesh. We, if
we do not lay down our lives for Him, by the law of nature must
certainly lay them down, and a little later shall be separated from
it, however unwillingly. So also in the case of riches, if we do not
bestow them for His sake, we shall render them up from necessity at
our end. So it is also with humility. Although we are not humble for
His sake, we shall be made humble by tribulations, by calamities, by
over-ruling powers. Seest thou therefore how great is the grace! He
hath not said, "What great things do the Martyrs do?
Although they die not forMe, they certainly will die." But He
owns Himself much indebted to them, because they voluntarily resign
that which in the course of nature they were about to resign shortly
against their will. He hath not said, "What great thing do they,
who give away their riches? Even against their will they will have to
surrender them." But He owns Himself much indebted to them too,
and is not ashamed to confess before all that He, the Master, is
nourished by His slaves.
For this also is the glory of a Master, to have grateful slaves.
And this is the glory of a Master, that He should thus love His
slaves. And this is the glory of a Master, to claim for His own
what is theirs. And this is the glory of a Master, not to he ashamed
to confess them before all. Let us therefore be stricken with awe at
this so great love of Christ. Let us be inflamed with this
love-potion. Though a man be low and mean, yet if we hear that he
loves us, we are above all things warmed with love towards him, and
honor him exceedingly. And do we then love? and when our Master
loveth us so much, we are not excited? Let us not, I beseech you,
let us not be so indifferent with regard to the salvation of our souls,
but let us love Him according to our power, and let us spend all upon
His love, our life, our riches, our glory, everything, with
delight, with joy, with alacrity, not as rendering anything to Him,
but to ourselves. For such is the law of those who love. They think
that they are receiving favors, when they are suffering wrong for the
sake of their beloved. Therefore let us he so affected towards our
Lord, that we also may partake of the good things to come in Christ
Jesus our Lord.
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