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  WRITINGS OF JOHN CHRYSOSTOM
  by John Chrysostom
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A collection of theological writings, sermons, and essays by John Chrysostom,
compiled for study and devotional reading.

  Chapters: 7

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  TABLE OF CONTENTS
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    1. 00.00. Chrysostom, John - Library
    2. 01.00. Homilies on Philemon
    3. 01.00a.     Argument
    4. 01.01.     Phm_1:01-3
    5. 01.02.     Phm_1:04-6
    6. 01.03.     Phm_1:17-19
    7. S.   Excessive Grief at the Death of Friends

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  CHAPTER 1: 00.00. CHRYSOSTOM, JOHN - LIBRARY
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Chrysostom, John - Library Chrysostom, John - Homilies on Phelemon S. Excessive
Grief at the Death of Friends


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  CHAPTER 2: 01.00. HOMILIES ON PHILEMON
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homilies of St. John Chrysostom, archbishop of constantinople, on the epistle of
St. paul the apostle to Philemon.

Arugument

Philemon 1:1-3

Philemon 1:4-6 Philemon 1:17-19


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  CHAPTER 3: 01.00A.     ARGUMENT
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Philemon 1:1-25

Argument.

First, it is necessary to state the argument of the Epistle, then also the
matters that are questioned respecting it. What then is the argument? Philemon
was a man of admirable and noble character. That he was an admirable man is
evident from the fact, that his whole household was of believers,1529 and of
such believers as even to be called a Church: therefore he says in this Epistle,
“And to the Church that is in thy house.” (Philemon 1:2Philemon 1:1.html">) He
bears witness also to his great obedience, and that “the bowels of the Saints
are refreshed in him.” (Philemon 1:7Philemon 1:1.html">) And he himself in this
Epistle commanded him to prepare him a lodging. (Philemon 1:22Philemon
1:1.html">) It seems to me therefore that his house was altogether1530 a lodging
for the Saints. This excellent1531 man, then, had a certain slave named
Onesimus. This Onesimus, having stolen something from his master, had run away.
For that he had stolen, hear what he says: “If he hath wronged thee, or oweth
thee aught, I will repay thee.” (Philemon 1:18-19Philemon 1:1.html">) Coming
therefore to Paul at Rome, and having found him in prison, and having enjoyed
the benefit of his teaching, he there also received Baptism. For that he
obtained there the gift of Baptism is manifest from his saying, “Whom I have
begotten in my bonds.” (Philemon 1:10Philemon 1:1.html">) Paul therefore writes,
recommending him to his master, that on every account he should forgive him, and
receive him as one now regenerate.1532

1529 B. and a Venice ms. read πιστῶν. Edd. πιστὴν, which applies to the
household as one.

1530 πάντων ἕνεκεν. The phrase occurs again in a few lines, where it is
translated, “on every account.”

1531 θαυμαστὸς as before.

1532 B. and Ven. here add, “And on this score forgive him everything. And so
much for the argument. Now let us proceed to the solution of the questions.
Inasmuch as some venture to say,” &c. and presently, “For I say not only this,
that it was proper,…but add this also, that I wish.” But because some say, that
it was superfluous that this Epistle should be annexed, since he is making a
request about a small matter in behalf of one man, let them learn who make these
objections, that they are themselves deserving of very many censures. For it was
not only proper that these small Epistles, in behalf of things so necessary,
should have been inscribed,1533 but I wish that it were possible to meet with
one who could deliver to us the history of the Apostles, not only all they wrote
and spoke of, but of the rest of their conversation, even what they ate, and
when they ate, when they walked, and where they sat,1534 what they did every
day, in what parts they were, into what house they entered, and where they
lodged1535—to relate everything with minute exactness, so replete with advantage
is all that was done by them. But the greater part, not knowing the benefit that
would result thence, proceed to censure it.

1533 He means in the Canon, as before by the word “annexed.”

1534 So B. and Ven. Edd. “where they sat and when they walked.”

1535 Lat. “landed,” but κατήχθησαν bears the other sense, and he means
evidently, “in what part of the house.” B. and Ven. have, “I would not have been
weary of relating.” For if only seeing those places where they sat or where they
were imprisoned, mere lifeless spots, we often transport our minds thither, and
imagine their virtue, and are excited by it, and become more zealous, much more
would this be the case, if we heard their words and their other actions. But
concerning a friend a man enquires, where he lives, what he is doing, whither he
is going: and say, should we not make these enquiries1536 about these the
general instructors of the world? For when a man leads a spiritual life, the
habit, the walk, the words and the actions of such an one, in short, all that
relates to him, profits the hearers, and nothing is a hindrance or impediment.

1536 B. and Ven. ἐρωτῶντας. But it is useful for you to learn that this Epistle
was sent upon necessary matters. Observe therefore how many things are rectified
thereby. We have this one thing first, that in all things it becomes one to be
earnest. For if Paul bestows so much concern upon a runaway, a thief, and a
robber, and does not refuse nor is ashamed to send him back with such
commendations; much more does it become us not to be negligent in such matters.
Secondly, that we ought not to abandon the race of slaves, even if they have
proceeded to extreme wickedness. For if a thief and a runaway become so virtuous
that Paul was willing to make him a companion, and says in this Epistle, “that
in thy stead he might have ministered unto me” (Philemon 1:13.), much more ought
we not to abandon the free. Thirdly, that we ought not to withdraw slaves from
the service of their masters. For if Paul, who had such confidence in Philemon,
was unwilling to detain Onesimus, so useful and serviceable to minister to
himself, without the consent of his master, much less ought we so to act. For if
the servant is so excellent, he ought by all means to continue in that service,
and to acknowledge the authority of his master, that he may be the occasion of
benefit to all in that house. Why dost thou take the candle from the candlestick
to place it in the bushel?

I wish it were possible to bring into the cities those (servants) who are
without. “What,” say you, “if he also should become corrupt.” And why should he,
I beseech you? Because he has come into the city? But consider, that being
without he will be much more corrupt. For he who is corrupt being within, will
be much more so being without. For here he will be delivered from necessary
care, his master taking that care upon himself; but there the concern about
those things will draw him off perhaps even from things more necessary, and more
spiritual. On this account the blessed Paul, when giving them the best counsel,
said, “Art thou called, being a servant? care not for it: but if even thou
mayest be made free, use it rather” (1 Corinthians 7:21.); that is, abide in
slavery.1537 But what is more important than all, that the word of God be not
blasphemed, as he himself says in one of his Epistles. “Let as many servants as
are under the yoke count their own masters worthy of all honor, that the name of
God and His doctrine be not blasphemed.” (1 Timothy 6:1.) For the Gentiles also
will say, that even one who is a slave can be well pleasing to God. But now many
are reduced to the necessity of blasphemy, and of saying Christianity has been
introduced into life for the subversion of everything, masters having their
servants taken from them, and it is a matter of violence.

1537 So also he says on the place, and Theodoret too, although he calls it a
hyperbole. Εἰ καὶ is properly “if even,” but the καὶ may be taken with the
following word, as “also”; see Kühner, § 824, anm. 1, who quotes Eur. Andr.
1080, and Xen. Mem. i. c. 6, § 12.

Let me also say one other thing. He teaches us not to be ashamed of our
domestics, if they are virtuous. For if Paul, the most admirable of men, speaks
thus much in favor of this one, much more should we speak favorably of ours.
There being then so many good effects—and yet we have not mentioned all—does any
one think it superfluous that this Epistle was inserted? And would not this be
extreme folly? Let us then, I beseech you, apply to the Epistle written by the
Apostle. For having gained already so many advantages from it, we shall gain
more from the text.1538 1538 τῆς ὑφῆς.

[Note.—The views of the Fathers on Slavery and Emancipation were very
conservative, as slavery was interwoven with the whole structure of the Roman
empire and could not be suddenly abolished without a radical social revolution.
But the spirit of Christianity always suggested and encouraged individual
emancipation and the ultimate abolition of the institution by teaching the
universal love of God, the common redemption and brotherhood of men, and the
sacredness of personality. Comp. Bishop Lightfoot’s Commentary on Colossians and
Philemon, and Schaff’s Church History, I. 793-798; II. 347-354; III. 115-122.
Möhler, in his Vermischte Schriften, II. 896 sqq., has collected the views of
St. Chrysostom on slavery, and says that since the time of the Apostle Paul no
one has done more valuable service to slaves than St. Chrysostom.—P.S.]


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  CHAPTER 4: 01.01.     PHM_1:01-3
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Homily I.

Philemon 1:1-3

“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 stigmatized1539

1539 στιγματίας. Literally, “branded slave.” of Christ.”

“For I bear in my body the marks of the Lord Jesus.” (Galatians 6:17)

“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.

Philemon 1:2 “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 done1540 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.”
(Colossians 4:17) 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.

1540 He may mean a stranger to Onesimus.

“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,1541 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,
he1542 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 548Church, be not
displeased that thy slave is saluted with thee. “For in Christ Jesus there is
neither bond nor free.” (Galatians 3:8) 1541 i.e. of Onesimus.

1542 Some suggest the plural, “they,” but there is no ms. authority for it. The
last editor defends the singular, as the expression used would please Philemon.

“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 superiority1543 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.

1543 Edd. ἀξιοπιστίαν, literally, “worthiness of credit,” but in later Greek “of
consideration.” Sav. mar. B. and Ven. have ὑπεροχὴν. 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 terror, 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 now1544 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.

1544 Sav. mar. B. and Ven. “but now, with most men, what is lawful is despised,”
and, “but what is forbidden made much of, it is all,” &c. 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,1545 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.

1545 Raphelius (ap. Par.) notes that he means “what presumption is there that we
would do them if we could?”

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.” (Matthew
6:13). 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,1546 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.” (Ephesians
6:9)

1546 Or, “to this purpose,” as the Latin. But it seems to be an unexpected turn
upon the last clause. Compare the general argument of Bp. Butler’s Sermons on
the Love of God.

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 18:13), 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, &c.


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  CHAPTER 5: 01.02.     PHM_1:04-6
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Homily II.

(Php 1:4-6)

“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,1547 in Christ Jesus.”

1547 E.V. “in you.” [The R.V. reads “in you,” ἐν ὑμῖν, and puts “us,” ἡμῖν, in
the margin.—P.S.]

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.1548 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 he1549 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.” (Colossians 4:16) And this is a city of Phrygia.

1549 Philemon, as it is παρόντος.

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.” (James 2:26) 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.

Philemon 1:7Philemon 1:1.html">. “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.

Philemon 1:8Philemon 1:1.html">. “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,1550 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, 1550
i.e. a man of high Christian character, who would admit such claims as his.

Philemon 1:9Philemon 1:1.html">. “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;1551 and that he is
exceedingly concerned about the matter, wherefore he beseeches him.

1551 He means that his words would be felt as a command, and were really not
less, but more.

“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,”

Philemon 1:11Philemon 1:1.html">. “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.

Philemon 1:12Philemon 1:1.html">. “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.

Philemon 1:12Philemon 1:1.html">. “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,1552 so that it was probable1553 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!”15541 and
again when Rachel names Benjamin, “the son of my sorrow.” (Genesis 35:18.) 1552
Old Lat. adds, “in my bonds,” which the sense requires.

1553 B. and Ven. “so as to show that he loved him especially.”

554 The last Paris edition has a note from Raphelius and Hemsterhusius which
curiously illustrates the variation of names. This οὐαιβαροχαβὴλ is in Sept. 1
Samuel 4:21, οὐαιβαρχαβὼθ, Vat. Οὐαιχαβὼθ Alex., Or. Hex. οὐαὶ ἰοχαβὴδ, E.V.
“Ichabod.”

“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,1555 he has not said,
Be not angry,1556 but “receive him”; that is, he is worthy not only of pardon,
but of honor. Why? Because he is become the son of Paul.

1555 ἀπόδεξαι.

1556 προσλαβοῦ.

Philemon 1:13Philemon 1:1.html">. “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.

Philemon 1:1.html">Philemon 1:14. “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 learnt1557 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.”

1557 i.e. by previous explanation, μαθὼν.

Philemon 1:15-16Philemon 1:1.html">. “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,”1558 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” (Genesis 45:5.), that is, He made use of their wickedness for a good
end. “Therefore,” he says, “he was parted for a season.”1559 Thus he contracts
the time, acknowledges the offense, and turns it all to a providence.1560 “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.

1558 Gr. ἐχωρίσθη. [R.V. “he was parted from thee.”—P.S.] 1559 ὥραν, lit. “an
hour.”

1560 οἰκονομίαν.

“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,1561 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
17:10.) And again the Teacher of the world, saying, “I count not myself to have
apprehended.” (Php 3:13.) 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.

1561 “Proud of his periods leveled against pride.”—Anon.

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 18:12.) But not so
the publican. Hear Paul again saying, “I know nothing by myself, yet am I not
hereby justified.” (1 Corinthians 4:4) 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 of Solomon 5:6, in Sept.; Daniel 3:29-30 Daniel 3:16.)
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 remember1562
thee, O Daniel, when thou didst glorify Him before the king, saying, “Not for
any wisdom that I have”? (Daniel 2:30) 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.1563 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 Samuel 15:26) 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 Samuel
3:18.)

1562 B. “didst thou not remember,” and presently, “did I not remember.” The
construction in either case is so elliptical as to be difficult.

1563 Bel and Dragon, verse 38 [ὁδὲ κύριος ὁ θεὸς ἐμνήσθη τοῦ Δανιήλ.—P.S.] 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,1564 if we bear with masters beating their servants, knowing that they
will spare them, because they are their own;1565 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.” (Romans 14:8.) 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.

1564 B. and Ven. add, “for us to be well disposed while we are favored, but
discontented when we are chastised; tell me now.”

1565 Such seems the principle in Exodus 21:21Exodus 21:1-36.html">. 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
worketh death in me by that which is good, that sin by the commandment might
become exceeding sinful.” (Romans 7:13.) 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 17:7-8.) 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,1566 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 for Me, 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.

1566 The sense naturally leads to this transition to the singular, which is not
uncommon in St. Chrysostom. 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 be 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 be so affected towards our Lord,
that we1567 also may partake of the good things to come in Christ Jesus our
Lord.

1567 B. and Ven. add, “May both obtain His help here, and.”


========================================================================
  CHAPTER 6: 01.03.     PHM_1:17-19
========================================================================

Homily III.

Philemon 1:17-19

“If thou count me therefore a partner, receive him as myself. If he hath wronged
thee at all, or oweth thee aught, put that to mine account; I Paul write it with
mine own hand, I will repay it: that I say not to thee how thou owest unto me
even thine own self besides.” No procedure is so apt to gain a hearing,1568 as
not to ask for everything at once. For see after how many praises, after how
much preparation he hath introduced this great matter. After having said that he
is “my son,” that he is a partaker of the Gospel, that he is “my bowels,” that
thou receivest him back “as a brother,” and “hold him as a brother,” then he has
added “as myself.” And Paul was not ashamed to do this. For he who was not
ashamed to be called the servant of the faithful, but confesses that he was
such, much more would he not refuse this. But what he says is to this effect. If
thou art of the same mind with me, if thou runnest upon the same terms,1569 if
thou considerest me a friend, receive him as myself.

“If he hath wronged thee at all.” See where and when he has introduced the
mention of the injury; last, after having said so many things in his behalf. For
since the loss of money is particularly apt to annoy men, that he might not
accuse him of this, (for it was most likely that it was spent,) then he brings
in this, and says, “If he hath wronged thee.” He does not say, If he has stolen
anything; but what? “If he hath wronged thee.” At the same time he both
confessed the offense, and not as if it were the offense of a servant, but of a
friend against a friend, making use of the expression of “wrong” rather than of
theft.

“Put that to mine account,” he says, that is, reckon the debt to me, “I will
repay it.” Then also with that spiritual pleasantry, 1568 παραινεῖν.

1569 ἐπὶ τοῖς αὐτοῖς, perhaps “for the same prize.”

“I Paul write1570 it with mine own hand.” At once movingly and pleasantly; if
when Paul did not refuse to execute a bond for him, he should refuse to receive
him! This would both shame Philemon into compliance, and bring Onesimus out of
trouble. “I write it,” he says, “with mine own hand.” Nothing is more
affectionate than these “bowels,” nothing more earnest, nothing more zealous.
See what1571 great concern he bestows in behalf of one man. “Albeit I do not say
to thee how thou owest unto me even thine own self besides.” Then that it might
not appear insulting to him, whom he requests, if he had not the confidence to
ask and obtain in behalf of a theft, he in some measure relieves this, saying,
“That I say not unto thee how thou owest to me even thine own self besides.” Not
only thine own things, but thyself also. And this proceeded from love, and was
according to the rule of friendship, and was a proof of his great confidence.
See how he everywhere provides for both, that he may ask with great security,
and that this may not seem a sign of too little1572 confidence in him.

1570 [ἔγραψα, the epistolary aorist.—P.S.] 1571 Colb. “what entreaty he makes.”

1572 The Editor has ventured to insert μὴ from Raphelius’ conjecture. Old Lat.
omits the former negative. If the common text (“too much confidence”) is right,
“security” means confidence in Philemon, but that is indifferent Greek.

Philemon 1:1-25 Philemon 1:20Philemon 1:1.html">. “Yea, brother.”

What is, “Yea, brother”? Receive him, he says. For this we must understand
though unexpressed. For dismissing all pleasantry, he again pursues his former
considerations, that is, serious ones. And yet even these are serious. For the
things that proceed from Saints are of themselves serious, even when they are
pleasantry.

“Yea, brother, let me have joy of thee in the Lord, refresh my heart in
Christ.”1573 That is, thou grantest the favor to the Lord, not to me. “My
heart,” that is, toward thyself.

1573 So the best mss. and most Fathers for ἐνκυρί& 251·. Hemsterhusius quoted in
New Par. defends the Vulgate Ego te fruar in Domino for the former clause,
giving it a general sense; Beza has hunc fructum. [A.V. “my bowels in the Lord”;
R.V. “my heart in Christ.”—P.S.] Philemon 1:21Philemon 1:1.html">. “Having
confidence in thy obedience, I write unto thee.”

What stone would not these things have softened? What wild beast would not these
things have rendered mild, and prepared to receive him heartily? After having
borne witness to him by so many great testimonies of his goodness, he is not
ashamed again to excuse himself. He says, Not barely requesting it, nor as
commanding it, nor arbitrarily, but “having confidence in thy obedience I wrote
unto thee.” What he had said at the beginning, “having confidence,” that he also
says here in the sealing up of his letter.

“Knowing that thou wilt also do more than I say.” At the same time in saying
this he excited him. For he would have been ashamed, though for nothing else, if
having such credit with him as this, that he would do more than he said,—he
should not do so much.

Philemon 1:22Philemon 1:1.html">. “But withal prepare me also a lodging: for I
trust that through your prayers I shall be given unto you.” This also was the
part of one who was exceedingly confident—or rather this too was in behalf of
Onesimus, that not being indifferent, but knowing that he upon his return would
know the things relating to him, they might lay aside all remembrance of the
wrong, and might the rather grant the favor. For great was the influence and the
honor of Paul residing among them, of Paul in his age, of Paul after
imprisonment. Again, it is a proof of their love that he says that they pray;
and to attribute to them so much as that they pray for “him.” For although I be
now in danger, yet nevertheless you will see me if ye pray for it.

Philemon 1:23Philemon 1:1.html">. “Epaphras, my fellow-prisoner in Christ Jesus,
saluteth thee.”

He was sent by the Colossians, so that from this it appears that Philemon was
also at Colossæ. And he calls him his “fellow-prisoner,” showing that he also
was in much tribulation, so that if not on his own account, yet on account of
the other, it was right that he should be heard. For he that is in tribulation,
and overlooks himself, and is concerned for others, deserves to be heard. And he
puts him to shame from another consideration, if his countryman is a
fellow-prisoner with Paul and suffers affliction with him, and he himself does
not grant him a favor in behalf of his own servant. And he has added, “my
fellow-prisoner in Christ Jesus,” instead of on account of Christ.

Philemon 1:24Philemon 1:1.html">. “Mark, Aristarchus, Demas, Luke, my
fellow-workers.”

Why then does he put Luke last? And yet he elsewhere says, “Only Luke is with
me” (2 Timothy 4:11.), and “Demas,” he says, was one of those who “forsook him,
having loved the present world.” (2 Timothy 4:10.) All these things, although
they are mentioned elsewhere, yet nevertheless ought not to be passed over here
without enquiry, nor ought we merely to hear them as things of course. But how
comes he to say that he who forsook him salutes them? For “Erastus,” he says,
“abode at Corinth.” (2 Timothy 4:20.) He adds Epaphras, both as known to them,
and being of their country. And Mark, as being himself also an admirable man.
Why then does he number Demas with these? Perhaps it was after this that he
became more remiss, when he saw the dangers multiplied. But Luke being last
became first. And from these indeed he salutes him, urging him the more to
obedience, and calls them his fellow-laborers, and in this way shames him into
granting the request.

Philemon 1:25Philemon 1:1.html">. “The grace of our Lord Jesus Christ be with
your spirit. Amen.”

Moral. He hath closed his Epistle with a prayer. And indeed prayer is a great
good, salutary, and preservative of our souls. But it is great when we do things
worthy of it, and do not render ourselves unworthy. And thou too, therefore,
when thou goest to the priest, and he shall say to thee, “The Lord will have
mercy on thee, my son,” do not confide in the word only, but add also works. Do
acts worthy of mercy, God will bless thee, my son, if indeed thou doest things
worthy of blessing. He will bless thee, if thou showest mercy to thy neighbor.
For the things which we wish to obtain from God, of those we ought first to
impart to our neighbors. But if we deprive our neighbors of them, how can we
wish to obtain them? “Blessed,” He says, “are the merciful: for they shall
obtain mercy.” (Matthew 5:7) For if men show mercy to such, much more will God,
but to the unmerciful by no means. “For he shall have judgment without mercy to
him that hath showed no mercy.” (James 2:13.) An excellent thing is mercy! Why
then hast thou not done it to another? Dost thou wish to be pardoned, when thou
offendest? why then dost thou not thyself pardon him who has offended thee? But
thou comest to God, asking of Him the kingdom of heaven, and thou thyself dost
not give money when it is begged of thee. For this cause we do not obtain mercy,
because we do not show mercy. But why? you say. Is not this also a part of
mercy, to show mercy to the unmerciful? Nay!1574 For he that treated with the
greatest kindness the hard-hearted cruel man, that had done numberless ills to
his neighbor, how should he be merciful? What then, say you? Hath not the Laver
saved us, who had committed infinite evils? It hath delivered us from them, not
that we should commit them again, but that we may not commit them. For “how
shall we,” it is said, “that are dead to sin, live any longer therein”? (Romans
6:2.) 1574 The negative is understood in “for.”

“What then? shall we sin because we are not under the law? God forbid.” (Romans
6:15.) For this cause God hath delivered thee from those sins that thou mightest
no more run back to that dishonor. Since even physicians relieve their feverish
patients from their heat, not that they may abuse their health to their injury
and disorder, (since it would be better to be sick, if one was about to use his
health only that he might confine himself again to his bed,) but having learnt
the evils that arise from sickness, they may no longer fall into the same, that
they may the more securely preserve their health, that they may do everything
that conduces to its preservation.

How then? you say: what is the lovingkindness of God, if He is not about to save
the bad? For oftentimes I hear many talking in this way, that He is the Friend
of man, and will by all means save all. That we may not therefore vainly deceive
ourselves, (for I remember that I made a promise of this kind to you,) come let
us to-day move this argument. I lately discoursed with you about Hell, and I
deferred my argument upon the lovingkindness of God. It is proper therefore
to-day to resume it. That there will, then, be a hell, we have, as I think,
sufficiently proved, bringing forward the deluge, and former evils, and arguing
that it is not possible that He who performed these things should leave the men
of the present age unpunished. For if thus He chastised those who sinned before
the Law, He will not let those go unpunished who after grace have committed
greater wickedness. It has been questioned therefore how is He good? how
merciful to man, if at least He punishes? and we have deferred the argument,
that we might not overwhelm your ears with a multitude of words.

Come, to-day let us discharge the debt, and show how good is God, even in
punishing. For this discourse would be suitable for us in opposition to the
heretics. Let us therefore pay earnest heed to it. God, standing in no need of
anything from us, yet created us. For that He stood in need of us, is manifest
from His having made us after a long time. For He might have made us long ago,
if He had needed us. For if He Himself was, even without us, and we were made in
later times, He made us, not needing us.

He made the Heaven, the earth, the sea, all things that exist, for our sake.
Tell me, are not these marks of goodness? And many things one might mention. But
to cut short the matter, “He maketh the sun to rise on the evil and the good,
and sendeth rain on the just and on the unjust.” (Matthew 5:45.) Is not this a
mark of goodness? No, you say. For I said once in conversing with a Marcionite,
Are not these things a mark of goodness? and he answered, If He did not call men
to account for their sins, it were a mark of goodness. But if He calls them to
account, it is not goodness. That man, however, is not now present. But come,
let us repeat what was then said, and more beside. For I, out of my superfluity,
show that if He did not call men to account, He would not be good; but because
He does call them to account, therefore He is good.

For, say, if He did not call us to account, would human life then have endured?
Should we not then have fallen into the state of beasts? For if when there is
this fear impending over us, and the giving account, and judgments, we have gone
beyond fishes in devouring one another, we have thrown wolves and lions into the
shade in ravaging one another’s possessions; if He did not call us to account,
and we were persuaded of this, with how great tumult and confusion would life be
filled? What would be the fabled labyrinth after this, compared with the
perplexities of the world? Would you not see numberless indecencies and
disorders? For who then would have respected his father any more? Or who would
have spared his mother? Who would have left unattempted any pleasure, any
wickedness? And that the matter is so, I will endeavor to show you from one
house only. How? You who raise these questions and who have servants; if I could
make it manifest to these, that if they should destroy the family of their
masters,1575 if they should insult their persons, if they should plunder
everything, if they should turn things upside down, if they should treat them as
enemies, they would not threaten them, nor correct them, nor punish them, nor
even grieve them with a word, would this be any proof of goodness? I maintain
that this is the extreme of cruelty, not only because the wife and children are
betrayed by this unreasonable kindness, but because the slaves themselves are
destroyed before them. For they will be drunkards, wanton, dissolute, and more
irrational than any beasts. Is this, tell me, a proof of goodness, to trample
upon the noble nature of the soul, and to destroy both themselves and others
beside? Seest thou that to call men to account is a proof of great goodness? But
why do I speak of slaves, who more readily fall into these sins? But let a man
have sons, and let him permit them to do everything they will, and let him not
punish them; will they not be worse than anything? tell me. In the case of men
then, it is a mark of goodness to punish, and of cruelty not to punish, and is
it not so in the case of God? So that because He is good, therefore He has
prepared a hell. And do you wish that I should speak of another instance of
God’s goodness? It is not only this, but that He does not suffer the good to
become bad. For if they were destined to meet with the same things, they would
all be bad. But now this also does not a little console the good. For hear the
Prophet, saying, “The righteous shall rejoice when he seeth the vengeance upon
the ungodly, he shall wash his hands in the blood of the sinner.” (Psalms
58:10.) Not rejoicing on account of it, God forbid! but fearing lest he should
suffer the same things, he will render his own life more pure. This then is a
mark of His great care. Yes, you say, but He ought only to threaten, and not to
punish also. But if He does punish, and still you say it is a matter of threat,
and on that account become more slothful, if it were really but a threat, would
you not become more supine? If the Ninevites had known it was a matter of
threat, they would not have repented. But because they repented, they cause the
threat to stop at words only. Dost thou wish it to be a threat only? Thou hast
the disposal of that matter. Become a better man, and it stops only at the
threat. But if, which be far from thee! thou despiseth the threat, thou wilt
come to the experience of it. The men before1576 the flood, if they had feared
the threat, would not have experienced the execution of it. And we, if we fear
the threat, shall not expose ourselves to experience the reality. God forbid we
should. And may the merciful God grant that we all henceforth, having been
brought to sound mind, may obtain those unspeakable blessings. Of which may we
all be thought worthy, through the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father, together with the Holy Ghost, be glory, power,
and honor, now and for ever and ever. Amen.

1575 δεσποτείαν.

1576 So Sav. al. “of.”


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  CHAPTER 7: S.   EXCESSIVE GRIEF AT THE DEATH OF FRIENDS
========================================================================

Excessive Grief at the Death of Friends But I would not have you to be ignorant,
brethren, concerning them which are asleep, that ye sorrow not.—1 Thessalonians
4:13.

We have occupied four days in explaining to you the parable of Lazarus, bringing
out the treasure that we found in a body covered with sores; a treasure, not of
gold and silver and precious stones, but of wisdom and fortitude, of patience
and endurance. For as in regard to visible treasures, while the surface of the
ground shows only thorns and briers, and rough earth, yet, let a person dig deep
into it, abundant wealth discovers itself; so it has proved in respect to
Lazarus. Outwardly, wounds; but underneath these, unspeakable wealth; a body
pining away, but a spirit noble and wakeful. We have also seen an illustration
of that remark of the apostle’s—in proportion as the outward man perishes, the
inward man is renewed.

It would, indeed, be proper to address you to-day, also, on this same parable,
and to enter the lists with those heretics who censure the Old Testament,
bringing accusations against the patriarchs, and whetting their tongues against
God, the Creator of the universe. But to avoid wearying you and reserving this
controversy for another time, let us direct the discourse to another subject;
for a table with only one sort of food produces satiety, while variety provokes
the appetite. That it may be so in regard to our preaching, let us now, after a
long period, turn to the blest Paul; for very opportunely has a passage from the
apostle been read to-day, and the things which are to be spoken concerning it
are in harmony with those that have lately been presented. Hear, then, Paul this
day proclaiming—”I would not have you to be ignorant concerning them which are
asleep, that ye sorrow not even as others which have no hope.” The parable of
Lazarus is the evangelical chord; this passage is the apostolic note. And there
is concord between them; for we have, on that parable, said much concerning the
resurrection and the future judgment, and our discourse now recurs to that
theme; so that, though it is on apostolic ground we are now toiling, we shall
here find the same treasure. For in treating the parable, our aim was to teach
the hearers this lesson, that they should regard all the splendors of the
present life as nothing, but should look forward in their hopes, and daily
reflect on the decisions which will be hereafter pronounced, and on that fearful
judgment, and that Judge who can not be deceived. On these things Paul has
counseled us to-day in the passages which have been read to us. Attend, however,
to his own words—”I would not have you to be ignorant, brethren, concerning them
which are asleep, that ye sorrow not, even as others which have no hope. For if
we believe that Jesus died and rose again, even so them also which sleep in
Jesus will God bring with him.”—I Thess. iv., 13, 14.

We ought here, at the outset, to inquire why, when he is speaking concerning
Christ, he employs the word death; but when he is speaking of our decease he
calls it sleep, and not death. For he did not say, Concerning them that are
dead: but what did he say? “Concerning them that are asleep.” And again—”Even so
them also which sleep in Jesus will God bring with Him.” He did not say, Them
that have died. Still again—”We who are alive and remain unto the coming of the
Lord shall not prevent them that sleep.” Here, too, he did not say—Them that are
dead; but a third time, bringing the subject to their remembrance, for the third
time called death a sleep. Concerning Christ, however, he did not speak thus;
but how? “For if we believe that Jesus died.” He did not say, Jesus slept, but
He died. Why now did he use the term death in reference to Christ, but in
reference to us the term sleep? For it was not casually, or negligently, that he
employed this expression, but he had a wise and great purpose in so doing. In
speaking of Christ, he said death, so as to confirm the fact that Christ had
actually suffered death; in speaking of us, he said sleep, in order to impart
consolation. For where resurrection had already taken place, he mentions death
with plainness; but where the. resurrection is still a matter of hope, he says
sleep, consoling us by this very expression, and cherishing our valuable hopes.
For he who is only asleep will surely awake; and death is no more than a long
sleep.

Say not a dead man hears not, nor speaks, nor sees, nor is conscious. It is just
so with a sleeping person. If I may speak somewhat paradoxically, even the soul
of a sleeping person is in some sort asleep; but not so the soul of a dead man;
that is awake.

But, you say, a dead man experiences corruption, and becomes dust and ashes. And
what then, beloved hearers? For this very reason we ought to rejoice. For when a
man is about to rebuild an old and tottering house, he first sends out its
occupants, then tears it down, and rebuilds anew a more splendid one. This
occasions no grief to the occupants, but rather joy; for they do not think of
the demolition which they see, but of the house which is to come, though not yet
seen. When God is about to do a similar work, he destroys our body, and removes
the soul which was dwelling in it as from some house, that he may build it anew
and more splendidly, and again bring the soul into it with greater glory. Let us
not, therefore, regard the tearing down, but the splendor which is to succeed.

If, again, a man has a statue decayed by rust and age, and mutilated in many of
its parts, he breaks it up and casts it into a furnace, and after the melting he
receives it again in a more beautiful form. As then the dissolving in the
furnace was not a destruction but a renewing of the statue, so the death of our
bodies is not a destruction but a renovation. When, therefore, you see as in a
furnace our flesh flowing away to corruption, dwell not on that sight, but wait
for the recasting. And be not satisfied with the extent of this illustration,
but advance in your thoughts to a still higher point; for the statuary, casting
into the furnace a brazen image, does not furnish you in its place a golden and
undecaying statue, but again makes a brazen one. God does not thus; but casting
in a mortal body formed of clay, he returns to you a golden and immortal statue;
for the earth, receiving a corruptible and decaying body gives back the same,
incorruptible and undecaying. Look not, therefore, on the corpse, lying with
closed eyes and speechless lips, but on the man that is risen, that has received
glory unspeakable and amazing, and direct your thoughts from the present sight
to the future hope. But do you miss his society, and therefore lament and mourn?
Now is it not unreasonable, that, if you should have given your daughter in
marriage, and her husband should take her to a distant country and should there
enjoy prosperity, you would not think the circumstance a calamity, but the
intelligence of their prosperity would console the sorrow occasioned by her
absence; and yet here, while it is not a man, nor a fellow servant, but the Lord
Himself who has taken your relative, that you should grieve and lament? And how
is it possible, you ask, not to grieve, since I am only a man? Nor do I say that
you should not grieve: I do not condemn dejection, but the intensity of it. To
be dejected is natural; but to be overcome by dejection is madness, and folly,
and unmanly weakness. You may grieve and weep; but give not way to despondency,
nor indulge in complaints. Give thanks to God, who has taken your friend, that
you have the opportunity of honoring the departed one, and of dismissing him
with becoming obsequies. If you sink under depression, you withhold honor from
the departed, you displease God who has taken him, and you injure yourself; but
if you are grateful, you pay respect to him, you glorify God, and you benefit
yourself. Weep, as wept your Master over Lazarus, observing the just limits of
sorrow, which it is not proper to pass. Thus also said Paul—”I would not have
you to be ignorant concerning them which are asleep, that ye sorrow not as
others who have no hope. Grieve,” says he; “but not as the Greek, who has no
hope of a resurrection, who despairs of a future life.”

Believe me, I am ashamed and blush to see unbecoming groups of women pass along
the mart, tearing their hair, cutting their arms and cheeks—and all this under
the eyes of the Greeks. For what will they not say? What will they not declare
concerning us? Are these the men who reason about a resurrection? Indeed! How
poorly their actions agree with their opinions! In words, they reason about a
resurrection: but they act just like those who do not acknowledge a
resurrection. If they fully believed in a resurrection, they would not act thus;
if they had really persuaded themselves that a deceased friend had departed to a
better state, they would not thus mourn. These things, and more than these, the
unbelievers say when they hear those lamentations. Let us then be ashamed, and
be more moderate, and not occasion so much harm to ourselves and to those who
are looking onus. For on what account, tell me, do you thus weep for one
departed? Because he was a bad man? You ought on that very account to be
thankful, since the occasions of wickedness are now cut off. Because he was good
and kind? If so, you ought to rejoice; since he has been soon removed, before
wickedness had corrupted him, and he has gone away to a world where he stands
even secure, and there is no reason even to mistrust a change. Because he was a
youth? For that, too, praise Him that has taken him, because he has speedily
called him to a better lot. Because he was an aged man? On this account, also,
give thanks and glorify Him that has taken him. Be ashamed of your behavior at a
burial. The singing of psalms, the prayers, the assembling of the (spiritual)
fathers and brethren—all this is not that you may weep, and lament, and afflict
yourselves, but that you may render thanks to Him who has taken the departed.
For as when men are called to some high office, multitudes with praises on their
lips assemble to escort them at their departure to their stations, so do all
with abundant praise join to send forward, as to greater honor, those of the
pious who have departed. Death is rest, a deliverance from the exhausting labors
and cares of this world. When, then, thou seest a relative departing, yield not
to despondency; give thyself to reflection; examine thy conscience; cherish the
thought that after a little while this end awaits thee also. Be more
considerate; let another’s death excite thee to salutary fear; shake off all
indolence; examine your past deeds; quit your sins, and commence a happy change.

We differ from unbelievers in our estimate of things. The unbeliever surveys the
heavens and worships them, because he thinks them a divinity; he looks to the
earth and makes himself a servant to it, and longs for the things of sense. But
not so with us. We survey the heavens and admire Him that made them; for we do
not believe them to be a god, but a work of God. I look on the whole creation,
and am led by it to the Creator. He looks on wealth, and longs for it with
earnest desire; I look on wealth, and contemn it. He sees poverty, and laments;
I see poverty, and rejoice. I see things in one light; he in another. Just so in
regard to death. He sees a corpse, and thinks of it as a corpse; I see a corpse,
and behold sleep rather than death. And as in regard to books, both learned
persons and unlearned see them with the same eyes, but not with the same
understanding—for to the unlearned the mere shapes of letters appear, while the
learned discover the sense that lies within those letters—so in respect to
affairs in general, we all see what takes place with the same eyes, but not with
the same understanding and judgment. Since, therefore, in all other things we
differ from them, shall we agree with them in our sentiments respecting death?

Consider to whom the departed has gone, and take comfort. He has gone where Paul
is, and Peter, and the whole company of the saints. Consider how he shall arise,
with what glory and splendor. Consider that by mourning and lamenting thou canst
not alter the event which has occurred, and thou wilt in the end injure thyself.
Consider whom you imitate by so doing, and shun this companionship in sin. For
whom do you imitate and emulate? The unbelieving, those who have no hope; as
Paul has said—”That ye sorrow not, even as others who have no hope.” And observe
how carefully he expresses himself; for he does not say, Those who have not the
hope of a resurrection, but simply, Those who have no hope. He that has no hope
of a future retribution has no hope at all, nor does he know that there is a
God, nor that God exercises a providential care over present occurrences, nor
that divine justice looks on all things. But he that is thus ignorant and
inconsiderate is more unwise than a beast, and separates his soul from all good;
for he that does not expect to render an account of his deeds cuts himself loose
from all virtue, and attaches himself to all vice. Considering these things,
therefore, and reflecting on the folly and stupidity of the heathen, whose
associates we become by our lamentations for the dead, let us avoid this
conformity to them. For the apostle mentions them for this very purpose, that by
considering the dishonor into which thou fallest, thou mightest recover thyself
from this conformity, and return to thy proper dignity. And not only here, but
everywhere and frequently, the blest Paul does the same. For when he would
dissuade from sin, he shows with whom we become associated by our sins, that,
being touched by the character of the persons, thou shouldest avoid such
companionship. To the Thessalonians, accordingly, he says, Let every one
“possess his vessel in sanctification and honor, not in the lust of
concupiscence, even as the Gentiles which know not God.” And again—”Walk not as
the other Gentiles in the vanity of their mind.” Thus also here—”I would not
have you to be ignorant, brethren, concerning them which are asleep, that ye
sorrow not even as others who have no hope.” For it is not the nature of things,
but our own disposition, which makes us grieve; not the death of the departed,
but the weakness of those who mourn.

We ought, therefore, to thank God not only for the resurrection, but also for
the hope of it; which can comfort the afflicted soul, and bid us be of good
cheer concerning the departed, for they will again rise and be with us. If we
must have anguish, we should mourn and lament over those who are living in sin,
not over those who have died righteously. Thus did Paul; for he says to the
Corinthians—”Lest when I come to you God shall humble me among you and that I
shall bewail many.” He was not speaking of those who had died, but of those who
had sinned and had not repented of the lasciviousness and uncleanness which they
had committed; over these it was proper to mourn. So likewise another writer
admonishes, saying—”Weep over the dead, for the light has failed; and weep over
the fool, for understanding has failed” (Eccles. xxii., 10). Weep a little for
the dead; for he has gone to his rest; but the fool’s life is a greater calamity
than death. And surely if one devoid of understanding is always a proper object
of lamentation, much more he that is devoid of righteousness and that has fallen
from hope toward God. These, then, let us bewail; for such bewailing may be
useful. For often while lamenting these, we amend our own faults; but to bewail
the departed is senseless and hurtful. Let us not, then, reverse the order, but
bewail only sin; and all other things, whether poverty, or sickness, or untimely
death, or calumny, or false accusation, or whatever human evil befalls us, let
us resolutely bear them all. For these calamities, if we are watchful, will be
the occasions of adding to our crowns. But how is it possible, you ask, that a
bereaved person, being a man, should not grieve? On the contrary, I ask, how is
it that being a man he should grieve, since he is honored with reason and with
hopes of future good? Who is there, you ask again, that has not been subdued by
this weakness? Many, I reply, and in many places, both among us and among those
who have died before us. Job, for instance; the whole circle of his children
being taken away, hear what he says—”The Lord gave; the Lord hath taken away;
blessed be the name of the Lord.” A wonderful saying, even when merely heard;
but if you examine it closely, your wonder will greatly increase. For consider;
Satan did not take merely half and leave half, or take the larger number and
leave the rest; but he gathered all the fruit, and yet did not prevail in
uprooting the tree; he covered the whole sea with waves, and yet did not
overwhelm the bark; he despoiled the tower of its strength, and yet could not
batter it down. Job stood firm, though assailed from every quarter; showers of
arrows fell, but they did not wound him. Consider how great a thing it was, to
see so many children perish. Was it not enough to pierce him to the quick that
they should all be snatched away?—altogether and in one day; in the flower of
life; having shown so much virtue; expiring as by a stroke of vengeance; that
after so many sorrows this last should be inflicted; that the father was fond of
them, and that the deceased were worthy of his affection. When a man loses
vicious children, he does indeed suffer grief, but not intense grief; for the
wickedness of the departed does not allow the sorrow to be poignant. But when
children are virtuous, an abiding wound is inflicted, the remembrance is
indelible, the calamity is inconsolable; there is a double sting, from nature,
and from the virtuous character of the departed. That Job’s children were
virtuous, appears from the fact that their father was particularly solicitous in
regard to them, and rising up offered sacrifices in their behalf, fearing lest
they might have committed secret sins; and no consideration was more important
in his esteem than this. Not only the virtue of the children is thus shown, but
also the affectionate spirit of the father. Since, therefore, the father was so
affectionate, showing not only a love for them which proceeded from nature, but
that also which came from their piety, and since the departed were thus
virtuous, the anguish had a threefold intensity. Still further; when children
are torn away separately, the suffering has some consolation; for those that are
left alleviate the sorrow over the departed; but when the whole circle is gone,
to what one of all his numerous children can the childless man now look?

Besides these causes of sorrow, there was a fifth stroke. What was that? That
they were all snatched away at once. For if in the case of those who die after
three or five days of sickness, the women and all the relatives bewail this most
of all, that the deceased was taken away from their sight speedily and suddenly,
much more might he have been distrest, when thus deprived of all, not in three
days, or two, or one, but in one hour! For a calamity long contemplated, even if
it be hard to bear, may fall more lightly through this anticipation; but that
which happens contrary to expectation and suddenly is intolerable. Would you
hear of a sixth stroke? He lost them all in the very flower of their age. You
know how very overwhelming are untimely bereavements, and productive of grief on
many scores. The instance we are contemplating was not only untimely, but also
violent; so that here was a seventh stroke. For their father did not see them
expire on a bed, but they are all overwhelmed by the falling habitation.
Consider then; a man was digging in that pile of ruins, and now he drew up a
stone, and now a limb of a deceased one; he saw a hand still holding a cup, and
another right hand placed on the table, and the mutilated form of a body, the
nose torn away, the head crusht, the eyes put out, the brain scattered, the
whole frame marred, and the variety of wounds not permitting the father to
recognize the beloved countenances. You suffer emotions and shed tears at merely
hearing of these things: what must he have endured at the sight of them? For if
we, so long after the event, can not bear to hear of this tragedy, though it was
another man’s calamity, what an adamant was he to look on these things, and
contemplate them, not as another’s, but his own afflictions! He did not give way
to dejection, nor ask, “What does this mean? Is this the recompense for my
kindness? Was it for this that I opened my house, that I might see it made the
grave of my children? Did I for this exhibit every parental virtue, that they
should endure such a death?” No such things did he speak, or even think; but
steadily bore all, though bereaved of them after bestowing on them so much care.
For as an accomplished statuary framing golden images adorns them with great
care, so he sought properly to mold and adorn their souls. And as a husbandman
assiduously waters his palm-trees, or olives, inclosing them and cultivating
them in every suitable way; so he perpetually sought to en-rich each one’s soul,
as a fruitful olive, with increasing virtue. But he saw the trees overthrown by
the assault of the evil spirit, and exposed on the earth, and enduring that
miserable kind of death; yet he uttered no reviling word, but rather blest God,
thus giving a deadly blow to the devil. Should you say that Job had many sons,
but that others have frequently lost their only sons, and that his cause of
sorrow was not equal to theirs, you say well; but I reply, that Job’s cause of
sorrow was not only equal, but far greater. For of what advantage was it to him
that he had many children? It was a severer calamity and a more bitter grief to
receive the wound in many bodies.

Still, if you wish to see another holy man having an only son, and showing the
same and even greater fortitude, call to mind the patriarch Abraham, who did not
indeed see Isaac die, but, what was much more painful, was himself commanded to
slay him, and did not question the command, nor repine at it, nor say, “Is it
for this thou hast made me a father, that thou shouldest make me the slayer of
my son? Better it would have been not to give him at all, than having given him
thus to take him away. And if thou choosest to take him, why dost thou command
me to slay him and to pollute my right hand? Didst thou not promise me that from
this son thou wouldst fill the earth with my. descendants? How wilt thou give
the fruits, then, if thou pluck up the root? How dost thou promise me a
posterity, and yet order me to slay my son? Who ever saw such things, or heard
of the like? I am deceived; I have been deluded.” No such thing did he say, or
even think; he said nothing against the command, he did not ask the reasons; but
hearing the Word—”Take thy son, thine only son whom thou lovest, and carry him
up to one of the mountains which I shall show thee,” he complied so readily as
even to do more than was commanded. For he concealed the matter from his wife,
and he left the servants at the foot of the Mount in ignorance of what was to be
done, and ascended, taking only the victim. Thus not unwillingly, but with
promptness, he obeyed the command. Think now what it was, to be conversing alone
with his son, apart from all others, when the affections are the more fervently
excited, and attachment becomes stronger; and this not for one, or two, but for
several days. To obey the command speedily would have been wonderful; but not so
wonderful as, while his heart was burdened and agitated for many days, to avoid
indulging in human tenderness toward his son. On this account God appointed for
him a more extended arena, and a longer racecourse, that thou mightest the more
carefully observe his combatant. A combatant he was indeed, contending not
against a man, but against the force of nature. What language can describe his
fortitude? He brought forward his son, bound him, placed him on the wood, seized
the sacrificial knife, was just on the point of dealing the stroke. In what
manner to express myself properly, I know not; he only would know, who did these
things. For no language can describe how it happened that his hand did not
become torpid, that the strength of his nerves did not relax, that the affecting
sight of his son did not overpower him.

It is proper here, too, to admire Isaac. For as the one obeyed God, so did the
other obey his father; and as the one, at God’s bidding him to sacrifice, did
not demand an account of the matter, so the other, when his father was binding
him and leading him to the altar, did not say, “Why art thou doing this?”—but
surrendered himself to his father’s hand. And then was to be seen a man uniting
in his own person the father and the sacrificing priest; and a sacrifice offered
without blood, a whole burnt offering without fire, an altar representing a type
of death and the resurrection. For he both sacrificed his son and he did not
sacrifice him. He did not sacrifice him with his hand, but in his purpose. For
God gave the command, not through desire to see the flowing of the blood, but to
give you a specimen of steady purpose, to make known throughout the world this
worthy man, and to instruct all in coming time that it is necessary to prefer
the command of God before children and nature, before all things, and even life
itself. And so Abraham descended from the Mount, bringing alive the martyr
Isaac. How can we be pardoned then, tell me, or what apology can we have, if we
see that noble man obeying God with so much promptness and submitting to Him in
all things, and yet we murmur at His dispensations? Tell me not of grief, nor of
the intolerable nature of your calamity; rather consider how in the midst of
bitter sorrow you may yet rise superior to it. That which was commanded to
Abraham was enough to stagger his reason, to throw him into perplexity, and to
undermine his faith in the past. For who would not have then thought that the
promise which had been made him of a numerous posterity was all a deception? But
not so Abraham. And not less ought we to admire Job’s wisdom in calamity; and
particularly, that after so much virtue, after his alms and various acts of
kindness to men, and though aware of no wrong either in himself or his children,
yet experiencing so much affliction, affliction so singular, such as had never
happened even to the most desperately wicked, still he was not affected by it as
most men would have been, nor did he regard his virtue as profitless, nor form
any ill-advised opinion concerning the past. By these two examples, then, we
ought not only to admire virtue, but to emulate and imitate it. And let no one
say these were wonderful men. True, they were wonderful and great men. But we
are now required to have more wisdom than they, and than all who lived under the
Old Testament. For “except your righteousness exceed that of the Scribes and
Pharisees, ye shall not enter into the kingdom of heaven.” Gathering wisdom,
then, from all quarters, and considering what we are told concerning a
resurrection and concerning these holy men, let us frequently recite it to our
souls, not only when we are actually in sorrow, but also while we are free from
distress. For I have now addrest you on this subject, though no one is in
particular affliction, that when we shall fall into any such calamity, we may,
from the remembrance of what has been said, obtain requisite consolation. As
soldiers, even in peace, perform warlike exercises, so that when actually called
to battle and the occasion makes a demand for skill, they may avail themselves
of the art which they have cultivated in peace; so let us, in time of peace,
furnish ourselves with weapons and remedies, that whenever there shall burst on
us a war of unreasonable passions, or grief, or pain, or any such thing, we may,
well armed and secure on all sides, repel the assaults of the evil one with all
skill, and wall ourselves round with right contemplations, with the declarations
of God, with the examples of good men, and with every possible defense. For so
shall we be able to pass the present life with happiness, and to attain to the
kingdom of heaven, through Jesus Christ, to whom be glory and dominion, together
with the Father and the Holy Spirit, forever and ever. Amen.


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Source: https://sermonindex.net/books/writings-of-john-chrysostom/
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