腓利門書講道 第 0 章

First it is necessary to state the argument of the Epistle, and then also the matters that are in question.

What then is the argument? Philemon was one of those admirable and noble men. (That he was admirable is plain from the fact that his whole household was believing, and so believing that it was even called a Church.)

For this reason, in writing, he said:

'And to the Church in thy house.'

He testifies also of his great obedience, and that the bowels of the saints had found refreshment in him.

And he himself too, writing in this Epistle, charged him to prepare him a lodging.

So it seems to me, on every account, that his house was a lodging-place of the saints.

This admirable man, then, had a certain servant named Onesimus.

Now this Onesimus, having stolen something from his master, ran away.

For that he did steal, hear what the Apostle says:

'And if he hath wronged thee, or oweth thee aught, I will repay it.'

Coming, then, to Paul at Rome, and finding him in prison, and having enjoyed his teaching, he there also received Baptism.

For that he there obtained the gift of Baptism is plain from his saying:

'Whom I have begotten in my bonds.'

Paul, therefore, writes commending him to his master, so that on every account there might be a release for him, and that he might receive him as one now born again.

But since some say that it was superfluous for this Epistle also to be included, if indeed he made his request on behalf of a small matter, on behalf of a single man—let all who bring these charges learn that they are deserving of ten thousand accusations.

For not only ought such small Epistles, written concerning matters so needful, to have been recorded;

but would that it were possible for us to have someone who delivered to us the history of the Apostles—I do not mean concerning the things they wrote and discoursed, but their whole manner of life besides: what they ate and when they ate, when they sat and where they walked, and what they did each day, in what regions they were, and into what house they entered, and where they lodged—and to have related all things with exactness.

So full of much profit is everything that was done by them.

But since most men know not the gain that comes from this, for this reason they attempt to find fault.

For if, merely by seeing the places where they sat or were bound—lifeless places—we often send our thought thither, and picture to ourselves their virtue, and are stirred up and become more zealous;

if we heard their words and their other deeds, how much more!

But concerning a friend, one asks where he lives, what he does, where he goes forth;

and concerning the common teachers of the whole world, ought we not to learn these things, tell me? For when a man lives spiritually, his very postures and gait, his words and deeds, and simply all things about such a man, profit the hearers, and nothing is a hindrance or an obstacle.

Nevertheless, that this Epistle was sent concerning necessary matters, it is useful for you to learn.

Observe, then, how many good things are set right from this.

One thing, and the first, is that one should be diligent about all things.

For if Paul takes so much forethought on behalf of a runaway, on behalf of a robber and a thief, and does not refuse to send him forward with so many commendations, nor is ashamed, much more does it not become us to be slothful about such matters.

Secondly, that one ought not to despair of the class of slaves, even though it should sink into the utmost wickedness.

For if the thief, the runaway, became so virtuous that Paul wished to make him a partner with himself, and in writing said:

'That in thy stead he might minister unto me;'

much more ought we not to despair of free men.

Thirdly, that it is not fitting to draw slaves away from their masters.

For if Paul, who had such confidence toward Philemon, was unwilling to detain Onesimus—one so serviceable and useful to him for ministry—against the mind of his master;

much more it is not fitting that we should do this.

For if the household servant be admirable, on this very account he ought especially to remain in his servitude, and to acknowledge the mastership, that he may become to all in the house a cause of profit.

Why dost thou bring the lamp from the lampstand to the bushel? Would that it were possible even to thrust those who are without into the cities!

'What then,' says one, 'if he too should become base?' Why, tell me, I pray—because he entered into a city? But consider that even while outside he will be more base;

for he who has become base within, will be much more so when he is outside;

for here indeed he is freed even from necessary care, since his master takes thought for him;

but there the care about these things will perhaps draw him away even from the more necessary and more spiritual things.

For this reason the blessed Paul also, introducing to them the best counsel, said:

'Wast thou called being a slave? Care not for it;'

'but if thou canst even become free, use it rather;'

that is, 'Abide in thy servitude.'

And what is most necessary of all, that the word of God be not blasphemed, even as he himself also said in writing:

'As many servants as are under the yoke, let them count their own masters worthy of all honour, that the name of God and His teaching be not blasphemed.'

For even the Greeks will say that one can please God even while being a slave;

since many are put under the necessity of blaspheming and saying that Christianity has been introduced into life for the overthrow of all things, seeing that servants are being taken away from their masters, and that the matter is one of violence.

Shall I say yet another thing? It teaches us not to be ashamed of household servants, if they be virtuous.

For if Paul, more admirable than all men, says so much concerning this man, much more ought we concerning our own.

Seeing, then, that there are so many good results—and yet we have not stated them all—does anyone think it superfluous that this Epistle also was inserted? And how would this not be the height of folly? Let us therefore attend, I pray, to the Epistle written by the Apostle;

for having already gained so much, we shall gain still more from the exposition itself.