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PHILEMON i. 1-3.
"Paul, a prisoner of Jesus Christ, and Timothy our brother, unto
Philemon our dearly beloved, and fellow-laborer, 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."
THESE things are said to a master in behalf of a servant.
Immediately at the outset, he has pulled down his spirit, and not
suffered him to be ashamed, he has quenched his anger; calling himself
a prisoner, he strikes him with compunction, and makes him collect
himself, and makes it appear that present things are nothing. For if
a chain for Christ's sake is not a shame but a boast, much more is
slavery not to be considered a reproach. And this he says, not
exalting himself, but for a good purpose doing this, showing thence
that he was worthy of credit; and this he does not for his own sake,
but that he may more readily obtain the favor. As if he had said,
"It is on your account that I am invested with this chain." As he
also has said elsewhere, there indeed showing his concern, but here
his trustworthiness.
Nothing is greater than this boast, to be called "the stigmatized of
Christ." "For I bear in my body the marks of the Lord Jesus."
(Gal. vi. 17.)
"The prisoner of the Lord." For he had been bound on His
account. Who would not be struck with awe, who would not be humbled
when he hears of the chains of Christ? Who would not be ready to give
up even his own life, much less one domestic?
"And Timothy our brother."
He joins another also with himself, that he, being entreated by
many, may the more readily yield and grant the favor.
"Unto Philemon our dearly beloved, and fellow-laborer."
If "beloved," then his confidence is not boldness nor forwardness,
but a proof of much affection. If a "fellow-laborer," then not
only may he be instructed in such a matter, but he ought to acknowledge
it as a favor. For he is gratifying himself, he is building up the
same work. So that apart from any request, he says, thou hast
another necessity for granting the favor. For if he is profitable to
the Gospel, and thou art anxious to promote the Gospel, then
oughtest thou not to be entreated, but to entreat.
Ver. 2. "And to our beloved Apphia."
It seems to me that she was his partner in life. Observe the humility
of Paul; he both joins Timothy with him in his request, and asks not
only the husband, but the wife also, and some one else, perhaps a
friend.
"And Archippus," he says, "our fellow-soldier."
Not wishing to effect such things by command, and not taking it ill,
if he did not immediately comply with his request; but he begs them to
do what a stranger might have done to aid his request. For not only
the being requested by many, but the petition being urged to many,
contributes to its being granted. And on this account he says, "And
Archippus our fellow-soldier." If thou art a fellow-soldier, thou
oughtest also to take a concern in these things. But this is the
Archippus, about whom he says in his Epistle to the Colossians,
"Say to Archippus, Take heed to the ministry which thou hast
received in the Lord, that thou fulfill it." (Col. iv. 17.)
It seems to me too, that he, whom he joins with him in this request,
was also one of the Clergy. And he calls him his fellow-soldier,
that he may by all means cooperate with him.
"And to the Church in thy house."
Here he has not omitted even the slaves. For he knew that often even
the words of slaves have power to overthrow their master; and more
especially when his request was in behalf of a slave. And perhaps it
was they particularly who exasperated him. He does not suffer them
therefore to fall into envy, having honored them by including them in a
salutation with their masters. And neither does he allow the master to
take offense. For if he had made mention of them by name, perhaps he
would have been angry. And if he had not mentioned them at all, he
might have been displeased. Observe therefore how prudently he has
found a way by his manner of mentioning them, both to honor them by his
mention of them, and not to wound him. For the name of the
"Church" does not suffer masters to be angry, even though they are
reckoned together with their servants. For the Church knows not the
distinction of master and servant. By good actions and by sins she
defines the one and the other. If then it is a
Church, be not displeased that thy slave is saluted with thee. "For
in Christ Jesus there is neither bond nor free." (Gal. iii.
28.) "Grace to you, and peace."
By mentioning "grace," he brings his own sins to his remembrance.
Consider, he says, how great things God has pardoned in thee, how
by grace thou art saved. Imitate thy Lord. And he prays for
"peace" to him; and naturally: for it comes then when we imitate
Him, then grace abides. Since even that servant who was unmerciful
to his fellow-servants, until he demanded the hundred pence, had the
grace of his master abiding on him. But when he made that demand, it
was taken from him, and he was delivered to the tormentors.
MORAL. Considering these things, then, let us also be merciful
and forgiving towards those who have trespassed against us. The
offenses against us here are a hundred pence, but those from us against
God are ten thousand talents. But you know that offenses are also
judged by the quality of the persons: for instance, he who has
insulted a private person has done wrong, but not so much as he who has
insulted a magistrate, and he who has offended a greater magistrate
offends in a higher degree, and he who offends an inferior one in a
lower degree; but he who insults the king offends much more. The
injury indeed is the same, but it becomes greater by the excellence of
the person. And if he who insults a king receives intolerable
punishment, on account of the superiority of the person; for how many
talents will he be answerable who insults God? so that even if we
should commit the same offenses against God, that we do against men,
even so it is not an equal thing: but as great as is the difference
between God and men, so great is that between the offenses against
Him and them.
But now I find also that the offenses exceed, not only in that they
become great by the eminence of the person, but by their very nature.
And it is a horrible saying that I am about to utter, and truly
awful, but it is necessary to be said, that it may even so shake our
minds and strike them with tenor, showing that we fear men much more
than God, and we honor men much more than God. For consider, he
that commits adultery knows that God sees him, yet he disregards
Him; but if a man see him, he restrains his lust. Does not such a
one not only honor men above God, not only insult God, but, which
is even much more dreadful, whilst he fears them, despise Him? For
if he sees them, he restrains the flame of lust, but rather what
flame? it is not a flame, but a willfulness. For if indeed it was
not lawful to have intercourse with a woman, the matter perhaps would
be a flame, but now it is insult and wantonness. For if he should see
men, he desists from his mad passion, but for the longsuffering of
God he has less regard. Again, another who steals, is conscious
that he is committing robbery, and endeavors to deceive men, and
defends himself against those who accuse him, and clothes his apology
with a fair show; but though he cannot thus prevail with God, he does
not regard Him, nor stand in awe of Him, nor honor Him. And if
the king indeed commands us to abstain from other men's goods, or even
to give away our own, all readily contribute, but when God commands
not to rob, not to gather other men's goods, we do not forbear.
Do you see then that we honor men more than God? It is a sad and
grievous saying, a heavy charge. But show that it is grievous; flee
from the fact! But if you fear not the fact, how can I believe you
when you say, We fear your words, you lay a burden on us! It is you
that by the deed lay a burden on yourselves, and not our words. And
if I but name the words of which you do the deeds, you are offended.
And is not this absurd?
May the thing spoken by me prove false! I would rather myself in
That Day bear the imputation of ill language, as having vainly and
causelessly reproached you, than see you accused of such things.
But not only do you honor men more than God, but you compel others to
do so likewise. Many have thus compelled their domestics and slaves.
Some have drawn them into marriage against their will, and others have
forced them to minister to disgraceful services, to infamous love, to
acts of rapine, and fraud, and violence: so that the accusation is
twofold, and neither can they obtain pardon upon the plea of
necessity. For if you yourself do wrong things unwillingly, and on
account of the command of the ruler, not even so is it by any means a
sufficient excuse: but the offense becomes heavier, when you compel
them also to fall into the same sins. For what pardon can there be any
more for such an one?
These things I have said, not from a wish to condemn you, but to
show in how many things we are debtors to God. For if by honoring men
even equally with God, we insult God, how much more, when we honor
men above Him? But if those offenses that are committed against men
are shown to be much greater against God; how much more when the
actual offense is greater and more grievous in its own quality.
Let any one examine himself, and he will see that he does everything
on account of men. Exceedingly blessed we should be, if we did as
many things for the sake of God, as we do for the sake of men, and of
the opinion of men, and for the dread or the respect of men. If then
we have so many things to answer for, we ought with all alacrity to
forgive those who injure us, who defraud us, and not to bear malice.
For there is a way to the forgiveness of our sins that needs no
labors, nor expense of wealth, nor any other things, but merely our
own choice. We have no need to set out upon our travels, nor go
beyond the boundaries of our country, nor submit to dangers and toils,
but only to will.
What excuse, tell me, shall we have in things that appear difficult,
when we do not do even a light thing, attended too with so much gain
and so much benefit, and no trouble? Canst thou not despise wealth?
Canst thou not spend thy substance on the needy? Canst thou not will
anything that is good? Canst thou not forgive him that has injured
thee? For if thou hadst not so many things to answer for, and God
had only commanded thee to forgive, oughtest thou not to do it? But
now having so many things to answer for, dost thou not forgive? and
that too, knowing that thou art required to do it on account of things
which thou hast from Him? If indeed we go to our debtor, he knowing
it, receives us courteously, and shows us honor, and pays us every
attention in a liberal way; and that though he is not paying off his
debt, but because he wishes to render us merciful in our demand of
payment: and thou, who owest so much to God, and art commanded to
forgive that thou mayest receive in return, dost not thou forgive?
And wherefore not, I beseech you? Woe is me! How much of goodness
do we receive, and what wickedness do we show in return! What
sleepiness! what indolence How easy a thing is virtue, attended too
with much advantage; and how laborious a thing is vice! But we,
flying from that which is so light, pursue that which is heavier than
lead.
Here there is no need of bodily strength, nor of wealth, nor
possessions, nor of power, nor of friendship, nor of any other
thing; but it is sufficient only to will, and all is accomplished.
Hath some one grieved thee, and insulted thee, and mocked thee? But
consider, how often thou hast done such things to others, and even to
the Lord Himself; and forbear, and forgive him it. Consider that
thou sayest, "Forgive us our debts, as we also forgive our
debtors." (Matt. vi. 13.) Consider, that if thou dost not
forgive, thou wilt not be able to say this with confidence: but if
thou forgivest, thou demandest the matter as a debt, not by reason of
the nature of the thing, but on account of the lovingkindness of Him
that hath granted it. And wherein is it equal, that one who forgives
his fellow-servants should receive remission of the sins committed
against the Lord? but nevertheless we do receive such great
lovingkindness, because He is rich in mercy and pity.
And that I may show that even without these things, and without the
remission, thou art a gainer by forgiving, consider how many friends
such a person has, how the praises of such an one are everywhere
sounded by men who go about saying, "This is a good man, he is
easily reconciled, he knows not to bear malice, he is no sooner
stricken than he is healed." When such an one falls into any
misfortune, who will not pity him? when he has offended, who will not
pardon him? When he asks a favor of others, who will not grant it to
him? Who will not be willing to be the friend and servant of so good a
soul? Yea, I entreat you, let us do all things for Him, not to
our friends, not to our relations only, but even to our domestics.
For He says, "Forbearing threatening, knowing that your Master
also is in heaven." (Eph. vi. 9.)
If we forgive our neighbors their trespasses, ours will be forgiven to
us, if we bestow alms, if we be humble. For this also taketh away
sins. For if the publican, only for saying, "God be merciful to me
a sinner" (Luke xviii. 13), went down justified, much more we
also, if we be humble and contrite, shall be able to obtain abundant
lovingkindness. If we confess our own sins and condemn ourselves, we
shall be cleansed from the most of our defilement. For there are many
ways that purify. Let us therefore in every way war against the
devil. I have said nothing difficult, nothing burdensome. Forgive
him that has injured thee, have pity on the needy, humble thy soul,
and though thou be a grievous sinner, thou wilt be able to obtain the
kingdom, by these means purging off thy sins themselves, and wiping
off their stain. And God grant that we all, having purified
ourselves here by confession from all the filth of our sins, may there
obtain the blessings promised in Christ Jesus our Lord,
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