Homilies Of St. John Chrysostom, Archbishop Of Constantinople, On The Epistle Of St. Paul The Apostle To Philemon.

 Homily I.

 Homily II.

 Homily III.

Homily I.

Philemon i. 1–3

“Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-laborer, And to our beloved Apphia, and Archippus our fellow-soldier, and to the Church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.”

These things are said to a master in behalf of a servant. Immediately at the outset, he has pulled down his spirit, and not suffered him to be ashamed, he has quenched his anger; calling himself a prisoner, he strikes him with compunction, and makes him collect himself, and makes it appear that present things are nothing. For if a chain for Christ’s sake is not a shame but a boast, much more is slavery not to be considered a reproach. And this he says, not exalting himself, but for a good purpose doing this, showing thence that he was worthy of credit; and this he does not for his own sake, but that he may more readily obtain the favor. As if he had said, “It is on your account that I am invested with this chain.” As he also has said elsewhere, there indeed showing his concern, but here his trustworthiness.

Nothing is greater than this boast, to be called “the stigmatized11    στιγματίας. Literally, “branded slave.” of Christ.” “For I bear in my body the marks of the Lord Jesus.” (Gal. vi. 17.)

“The prisoner of the Lord.” For he had been bound on His account. Who would not be struck with awe, who would not be humbled when he hears of the chains of Christ? Who would not be ready to give up even his own life, much less one domestic?

“And Timothy our brother.”

He joins another also with himself, that he, being entreated by many, may the more readily yield and grant the favor.

“Unto Philemon our dearly beloved, and fellow-laborer.”

If “beloved,” then his confidence is not boldness nor forwardness, but a proof of much affection. If a “fellow-laborer,” then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For he is gratifying himself, he is building up the same work. So that apart from any request, he says, thou hast another necessity for granting the favor. For if he is profitable to the Gospel, and thou art anxious to promote the Gospel, then oughtest thou not to be entreated, but to entreat.

Ver. 2. “And to our beloved Apphia.”

It seems to me that she was his partner in life. Observe the humility of Paul; he both joins Timothy with him in his request, and asks not only the husband, but the wife also, and some one else, perhaps a friend.

“And Archippus,” he says, “our fellow-soldier.”

Not wishing to effect such things by command, and not taking it ill, if he did not immediately comply with his request; but he begs them to do what a stranger might have done12    He may mean a stranger to Onesimus. to aid his request. For not only the being requested by many, but the petition being urged to many, contributes to its being granted. And on this account he says, “And Archippus our fellow-soldier.” If thou art a fellow-soldier, thou oughtest also to take a concern in these things. But this is the Archippus, about whom he says in his Epistle to the Colossians, “Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.” (Col. iv. 17.) It seems to me too, that he, whom he joins with him in this request, was also one of the Clergy. And he calls him his fellow-soldier, that he may by all means cooperate with him.

“And to the Church in thy house.”

Here he has not omitted even the slaves. For he knew that often even the words of slaves have power to overthrow their master; and more especially when his request was in behalf of a slave. And perhaps it was they particularly who exasperated him. He does not suffer them therefore to fall into envy,13    i.e. of Onesimus. 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, he14    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. might have been displeased. Observe therefore how prudently he has found a way by his manner of mentioning them, both to honor them by his mention of them, and not to wound him. For the name of the “Church” does not suffer masters to be angry, even though they are reckoned together with their servants. For the Church knows not the distinction of master and servant. By good actions and by sins she defines the one and the other. If then it is a Church, be not displeased that thy slave is saluted with thee. “For in Christ Jesus there is neither bond nor free.” (Gal. iii. 28.)

“Grace to you, and peace.”

By mentioning “grace,” he brings his own sins to his remembrance. Consider, he says, how great things God has pardoned in thee, how by grace thou art saved. Imitate thy Lord. And he prays for “peace” to him; and naturally: for it comes then when we imitate Him, then grace abides. Since even that servant who was unmerciful to his fellow-servants, until he demanded the hundred pence, had the grace of his master abiding on him. But when he made that demand, it was taken from him, and he was delivered to the tormentors.

Moral. Considering these things, then, let us also be merciful and forgiving towards those who have trespassed against us. The offenses against us here are a hundred pence, but those from us against God are ten thousand talents. But you know that offenses are also judged by the quality of the persons: for instance, he who has insulted a private person has done wrong, but not so much as he who has insulted a magistrate, and he who has offended a greater magistrate offends in a higher degree, and he who offends an inferior one in a lower degree; but he who insults the king offends much more. The injury indeed is the same, but it becomes greater by the excellence of the person. And if he who insults a king receives intolerable punishment, on account of the superiority15    Edd. ἀξιοπιστίαν, literally, “worthiness of credit,” but in later Greek “of consideration.” Sav. mar. B. and Ven. have ὑπεροχὴν. of the person; for how many talents will he be answerable who insults God? so that even if we should commit the same offenses against God, that we do against men, even so it is not an equal thing: but as great as is the difference between God and men, so great is that between the offenses against Him and them.

But now I find also that the offenses exceed, not only in that they become great by the eminence of the person, but by their very nature. And it is a horrible saying that I am about to utter, and truly awful, but it is necessary to be said, that it may even so shake our minds and strike them with 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 now16    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. it is insult and wantonness. For if he should see men, he desists from his mad passion, but for the longsuffering of God he has less regard. Again, another who steals, is conscious that he is committing robbery, and endeavors to deceive men, and defends himself against those who accuse him, and clothes his apology with a fair show; but though he cannot thus prevail with God, he does not regard Him, nor stand in awe of Him, nor honor Him. And if the king indeed commands us to abstain from other men’s goods, or even to give away our own, all readily contribute, but when God commands not to rob, not to gather other men’s goods, we do not forbear.

Do you see then that we honor men more than God? It is a sad and grievous saying, a heavy charge. But show that it is grievous; flee from the fact! But if you fear not the fact, how can I believe you when you say, We fear your words, you lay a burden on us! It is you that by the deed lay a burden on yourselves, and not our words. And if I but name the words of which you do the deeds, you are offended. And is not this absurd?

May the thing spoken by me prove false! I would rather myself in That Day bear the imputation of ill language, as having vainly and causelessly reproached you, than see you accused of such things.

But not only do you honor men more than God, but you compel others to do so likewise. Many have thus compelled their domestics and slaves. Some have drawn them into marriage against their will, and others have forced them to minister to disgraceful services, to infamous love, to acts of rapine, and fraud, and violence: so that the accusation is twofold, and neither can they obtain pardon upon the plea of necessity. For if you yourself do wrong things unwillingly, and on account of the command of the ruler, not even so is it by any means a sufficient excuse: but the offense becomes heavier, when you compel them also to fall into the same sins. For what pardon can there be any more for such an one?

These things I have said, not from a wish to condemn you, but to show in how many things we are debtors to God. For if by honoring men even equally with God, we insult God, how much more, when we honor men above Him? But if those offenses that are committed against men are shown to be much greater against God; how much more when the actual offense is greater and more grievous in its own quality.

Let any one examine himself, and he will see that he does everything on account of men. Exceedingly blessed we should be, if we did as many things for the sake of God, as we do for the sake of men, and of the opinion of men, and for the dread or the respect of men. If then we have so many things to answer for, we ought with all alacrity to forgive those who injure us, who defraud us, and not to bear malice. For there is a way to the forgiveness of our sins that needs no labors, nor expense of wealth, nor any other things, but merely our own choice. We have no need to set out upon our travels, nor go beyond the boundaries of our country, nor submit to dangers and toils, but only to will.

What excuse, tell me, shall we have in things that appear difficult,17    Raphelius (ap. Par.) notes that he means “what presumption is there that we would do them if we could?” when we do not do even a light thing, attended too with so much gain and so much benefit, and no trouble? Canst thou not despise wealth? Canst thou not spend thy substance on the needy? Canst thou not will anything that is good? Canst thou not forgive him that has injured thee? For if thou hadst not so many things to answer for, and God had only commanded thee to forgive, oughtest thou not to do it? But now having so many things to answer for, dost thou not forgive? and that too, knowing that thou art required to do it on account of things which thou hast from Him? If indeed we go to our debtor, he knowing it, receives us courteously, and shows us honor, and pays us every attention in a liberal way; and that though he is not paying off his debt, but because he wishes to render us merciful in our demand of payment: and thou, who owest so much to God, and art commanded to forgive that thou mayest receive in return, dost not thou forgive? And wherefore not, I beseech you? Woe is me! How much of goodness do we receive, and what wickedness do we show in return! What sleepiness! what indolence! How easy a thing is virtue, attended too with much advantage; and how laborious a thing is vice! But we, flying from that which is so light, pursue that which is heavier than lead.

Here there is no need of bodily strength, nor of wealth, nor possessions, nor of power, nor of friendship, nor of any other thing; but it is sufficient only to will, and all is accomplished. Hath some one grieved thee, and insulted thee, and mocked thee? But consider, how often thou hast done such things to others, and even to the Lord Himself; and forbear, and forgive him it. Consider that thou sayest, “Forgive us our debts, as we also forgive our debtors.” (Matt. vi. 13.) Consider, that if thou dost not forgive, thou wilt not be able to say this with confidence: but if thou forgivest, thou demandest the matter as a debt, not by reason of the nature of the thing, but on account of the lovingkindness of Him that hath granted it. And wherein is it equal, that one who forgives his fellow-servants should receive remission of the sins committed against the Lord? but nevertheless we do receive such great lovingkindness, because He is rich in mercy and pity.

And that I may show that even without these things, and without the remission, thou art a gainer by forgiving, consider how many friends such a person has, how the praises of such an one are everywhere sounded by men who go about saying, “This is a good man, he is easily reconciled, he knows not to bear malice, he is no sooner stricken than he is healed.” When such an one falls into any misfortune, who will not pity him? when he has offended, who will not pardon him? When he asks a favor of others, who will not grant it to him? Who will not be willing to be the friend and servant of so good a soul? Yea, I entreat you, let us do all things for Him,18    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. not to our friends, not to our relations only, but even to our domestics. For He says, “Forbearing threatening, knowing that your Master also is in heaven.” (Eph. vi. 9.)

If we forgive our neighbors their trespasses, ours will be forgiven to us, if we bestow alms, if we be humble. For this also taketh away sins. For if the publican, only for saying, “God be merciful to me a sinner” (Luke xviii. 13.), went down justified, much more we also, if we be humble and contrite, shall be able to obtain abundant lovingkindness. If we confess our own sins and condemn ourselves, we shall be cleansed from the most of our defilement. For there are many ways that purify. Let us therefore in every way war against the devil. I have said nothing difficult, nothing burdensome. Forgive him that has injured thee, have pity on the needy, humble thy soul, and though thou be a grievous sinner, thou wilt be able to obtain the kingdom, by these means purging off thy sins themselves, and wiping off their stain. And God grant that we all, having purified ourselves here by confession from all the filth of our sins, may there obtain the blessings promised in Christ Jesus our Lord, &c.

ΟΜΙΛΙΑ Αʹ. Παῦλος δέσμιος Ἰησοῦ Χριστοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν, καὶ Ἀπφίᾳ τῇ ἀγαπητῇ, καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν, καὶ τῇ κατ' οἶκόν σου Ἐκκλησίᾳ: χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. αʹ. Ὑπὲρ οἰκέτου πρὸς δεσπότην ἐστὶ ταῦτα. Εὐθέως ἀπὸ τοῦ προοιμίου τὸ φρόνημα αὐτοῦ κατέσπασεν, οὐκ ἀφῆκεν ἐπαισχυνθῆναι, τὸν θυμὸν ἔσβεσε, δέσμιον ἑαυτὸν καλῶν κατένυξε καὶ συνέστειλεν, οὐδὲν τὰ παρόντα ἐποίησε δοκεῖν εἶναι πράγματα. Εἰ γὰρ δεσμὸς οὐκ αἰσχύνη διὰ τὸν Χριστὸν, ἀλλὰ καὶ καύχημα, πολλῷ μᾶλλον δουλεία οὐκ ἐπονείδιστον. Καὶ ταῦτα λέγει οὐκ ἐπαίρων ἑαυτὸν, ἀλλὰ συμφερόντως τοῦτο ποιῶν, καὶ τὸ ἀξιόπιστον ἐντεῦθεν δεικνὺς, οὐχ ἑαυτοῦ ἕνεκεν, ἀλλ' ὑπὲρ τοῦ τὴν χάριν ἑτοιμότερον λαβεῖν: ὡς ἂν εἰ ἔλεγε, Δι' ὑμᾶς τὸν δεσμὸν τοῦτον περίκειμαι: ὥσπερ οὖν καὶ εἶπεν ἀλλαχοῦ, ἐκεῖ μὲν τὴν κηδεμονίαν δεικνὺς, ἐνταῦθα δὲ τὸ ἀξιόπιστον. Οὐδὲν τοῦ καυχήματος τούτου μεῖζον τοῦ ἀκούειν, ὡς στιγματίας τοῦ Χριστοῦ, Ἐγὼ γὰρ τὰ στίγματα τοῦ Χριστοῦ, φησὶ, βαστάζω. Ὁ δέσμιος τοῦ Χριστοῦ. Διὰ γὰρ αὐτὸν δέδετο. Τίς οὐκ ἂν αἰδεσθείη, τίς οὐκ ἂν δυσωπηθείη, Χριστοῦ δεσμὰ ἀκούων; τίς οὐκ ἂν καὶ τὴν ψυχὴν πρόοιτο, μήτι γε οἰκέτην ἕνα; Καὶ Τιμόθεος ὁ ἀδελφός. Συμπαραλαμβάνει καὶ ἕτερον μεθ' ἑαυτοῦ, ὥστε κἀκεῖνον ὑπὸ πολλῶν ἀξιούμενον μᾶλλον εἶξαι καὶ δοῦναι τὴν χάριν. Φιλήμονι τῷ ἀγαπητῷ, καὶ συνεργῷ ἡμῶν. Εἰ ἀγαπητὸς, οὐ τόλμα τὸ θαῤῥεῖν οὐδὲ προπέτεια, ἀλλὰ πολλῆς φιλίας δεῖγμα: εἰ συνεργὸς, οὐ μόνον ἀξιοῦσθαι ὑπὲρ τῶν τοιούτων, ἀλλὰ καὶ χάριν εἰδέναι ὀφείλει: ἑαυτῷ γὰρ χαρίζεται, τὸ αὐτὸ ἔργον οἰκοδομεῖται. Ὥστε καὶ χωρὶς ἀξιώσεως ἑτέραν ἀνάγκην, φησὶν, ἔχεις τοῦ δοῦναι τὴν χάριν: εἰ γὰρ τῷ Εὐαγγελίῳ ἐστὶ χρήσιμος, σὺ δὲ εἰς τὸ Εὐαγγέλιον σπουδάζεις, ἄρα οὐκ ἀξιωθῆναι, ἀλλ' ἀξιῶσαι ὀφείλεις. Καὶ Ἀπφίᾳ τῇ ἀγαπητῇ. Ἐμοὶ δοκεῖ σύμβιον εἶναι τούτου. Ὅρα Παύλου τὸ ταπεινόν: καὶ Τιμόθεον παραλαμβάνει πρὸς τὴν ἀξίωσιν, καὶ οὐ τὸν ἄνδρα μόνον ἀξιοῖ, ἀλλὰ καὶ τὴν γυναῖκα, καὶ ἕτερόν τινα ἴσως φίλον. Καὶ Ἀρχίππῳ, φησὶ, τῷ συστρατιώτῃ ἡμῶν. Οὐκ ἐξ ἐπιτάγματος βουλόμενος τὰ τοιαῦτα ἀνύειν, οὐδὲ ἀγανακτῶν, εἰ μὴ εὐθέως κελεύσαντι ὑπακούει, ἀλλ' ἅπερ ἂν ἀνὴρ ἄγνωστος ἐποίει, ταῦτα ποιεῖν κἀκείνους ἀξιοῖ, ὥστε ἀντιλαβέσθαι τῆς δεήσεως. Οὐ γὰρ τὸ παρὰ πολλῶν ἀξιοῦσθαι μόνον, ἀλλὰ καὶ τὸ πρὸς πολλοὺς τὴν δέησιν γενέσθαι, φέρει τι εἰς τὸ ἀνυσθῆναι τὸ ἀξιούμενον. Διὰ τοῦτο ἔλεγε: Καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν. Εἰ συστρατιώτης εἶ, καὶ ἐν τούτοις κοινωνεῖν ὀφείλεις. Οὗτος δέ ἐστιν Ἄρχιππος, περὶ οὗ γράφων Κολοσσαεῦσιν ἔλεγεν: Εἴπατε Ἀρχίππῳ, βλέπε τὴν διακονίαν, ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς. Δοκεῖ μοι οὗτος καὶ εἶναι τῶν ἐν κλήρῳ κατειλεγμένων: ὃν καὶ παραλαμβάνει εἰς τὴν ἀξίωσιν, καὶ συστρατιώτην καλεῖ, ὥστε παντὶ τρόπῳ συνάρασθαι. Καὶ τῇ κατ' οἶκόν σου Ἐκκλησίᾳ. Οὐδὲ δούλους παρῆκεν ἐνταῦθα: οἶδε γὰρ πολλάκις καὶ ῥήματα δούλων ἀνατρέψαι δυνάμενα τὸν δεσπότην, καὶ μάλιστα ὅταν ὑπὲρ δούλου ἡ ἀξίωσις ᾖ: οἱ δὲ μάλιστα παροξύνοντες, ἴσως ἐκεῖνοι ἦσαν. Οὐ τοίνυν ἀφίησιν αὐτοὺς εἰς φθόνον ἐμπεσεῖν, τῇ προσηγορίᾳ τιμήσας μετὰ τῶν δεσποτῶν. Ἀλλ' οὐδὲ τὸν δεσπότην ἀγανακτῆσαι συγχωρεῖ. Εἰ μὲν γὰρ ὀνομαστὶ εἶπεν, ἴσως ἂν ἠγανάκτησεν: εἰ δὲ μὴ ἐμνήσθη, κἂν ἐδυσχέρανεν. Ὅρα οὖν, πῶς συνετῶς εὗρε διὰ τοῦ μνησθῆναι καὶ τούτους τῇ μνήμῃ τιμῆσαι, κἀκεῖνον μὴ πλῆξαι. Τὸ γὰρ τῆς Ἐκκλησίας ὄνομα οὐκ ἀφίησι τοὺς δεσπότας ἀγανακτεῖν, εἴ γε συναριθμοῖντο τοῖς οἰκέταις. Καὶ γὰρ ἡ Ἐκκλησία οὐκ οἶδε δεσπότου, οὐκ οἶδεν οἰκέτου διαφοράν: ἀπὸ κατορθωμάτων καὶ ἁμαρτημάτων τοῦτον κἀκεῖνον ὁρίζει. Εἰ τοίνυν Ἐκκλησία ἐστὶ, μὴ ἀγανάκτει, ὅτι μετὰ σοῦ προσηγορεύθη ὁ δοῦλος: Ἐν γὰρ Χριστῷ Ἰησοῦ οὐ δοῦλος, οὐκ ἐλεύθερος: Χάρις ὑμῖν καὶ εἰρήνη. Εἰς ὑπόμνησιν αὐτὸν ἤνεγκε τῶν οἰκείων ἁμαρτημάτων, τῆς χάριτος ὑπομνήσας. Ἐννόησον, φησὶν, ὅσα σοι συνεχώρησεν ὁ Θεὸς, πῶς χάριτι σὺ ἐσώθης: μίμησαι τὸν Δεσπότην. Ἐπεύχεται δὲ αὐτῷ τὴν εἰρήνην: εἰκότως. Τότε γὰρ παραγίνεται καὶ αὐτὴ, ὅταν μιμώμεθα αὐτὸν, ὅταν ἐπιμένῃ ἡ χάρις: ἐπεῖ κἀκεῖνος ὁ δοῦλος ὁ περὶ τὸν σύνδουλον ἀνηλεὴς γεγονὼς, ἕως ὅτε οὐκ ἀπῄτει τὰ ἑκατὸν δηνάρια, καὶ ἡ χάρις ἔμενεν ἡ δεσποτική: ἐπειδὴ δὲ ἀπῄτησεν, ἀφῃρέθη καὶ παρεδόθη τοῖς βασανισταῖς. βʹ. Ταῦτα δὴ καὶ ἡμεῖς ἐννοοῦντες, οἰκτίρμονες ὦμεν, συγγνωμονικοὶ περὶ τοὺς ἁμαρτάνοντας εἰς ἡμᾶς. Ἑκατὸν δηνάριά ἐστιν ἐνταῦθα τὰ εἰς ἡμᾶς ἁμαρτήματα, τὰ δὲ εἰς τὸν Θεὸν παρ' ἡμῶν, μυρία τάλαντα. Ἴστε δὲ, ὅτι καὶ τῇ ποιότητι τῶν προσώπων τὰ ἁμαρτήματα κρίνονται. Οἷόν τι λέγω: Ὁ τὸν ἰδιώτην ὑβρίσας, ἥμαρτεν, ἀλλ' οὐχ ὁμοίως ὡς ὁ τὸν ἄρχοντα: καὶ μειζόνως τούτου ὁ τὸν μείζονα ἄρχοντα, ἀλλ' οὐχ ὁμοίως ὁ τὸν ἐλάττονα: ὁ δὲ τὸν βασιλέα, πολλῷ πλέον: καὶ ἡ μὲν ὕβρις ἐστὶν ἡ αὐτὴ, τῇ δὲ ὑπεροχῇ τοῦ προσώπου μείζων γίνεται. Εἰ δὲ ὁ βασιλέα ὑβρίζων, ἀφόρητον ἔχει τὴν τιμωρίαν διὰ τὴν τοῦ προσώπου ἀξιοπιστίαν, ὁ τὸν Θεὸν ὑβρίζων πόσων ἔσται ὑπεύθυνος ταλάντων; Ὥστε κἂν τὰ αὐτὰ εἰς τὸν Θεὸν ἁμαρτάνωμεν, ἅπερ εἰς τοὺς ἀνθρώπους, οὐδὲ οὕτω τὸ ἴσον ἐστὶν, ἀλλ' ὅσον μέσον Θεοῦ καὶ ἀνθρώπων, τοσοῦτον τῶν ἁμαρτημάτων ἐκείνων καὶ τούτων. Νῦν δὲ καὶ πλείονα εὑρίσκω τὰ ἁμαρτήματα, οὐ τῇ ὑπεροχῇ τοῦ προσώπου μεγάλα μόνον γινόμενα, ἀλλὰ καὶ αὐτῇ τῇ φύσει: καὶ φρικτὸς μὲν ὁ λόγος, ὃν μέλλω λέγειν, καὶ φοβερὸς ὄντως, πλὴν ἀνάγκη λεχθῆναι, ἵνα κἂν οὕτως ἡμῶν τὴν διάνοιαν κατασείσῃ καὶ παρασαλεύσῃ, δεικνὺς ὅτι πολλῷ πλέον ἀνθρώπους φοβούμεθα ἢ τὸν Θεὸν, καὶ τιμῶμεν ἀνθρώπους ἢ τὸν Θεόν. Σκόπει γάρ: Ὁ μοιχεύων οἶδεν, ὅτι Θεὸς αὐτὸν ὁρᾷ, καὶ τούτου μὲν καταφρονεῖ: ἂν δὲ ἄνθρωπος ἴδῃ, κατέχει τὴν ἐπιθυμίαν. Ὁ τοιοῦτος οὐχὶ προτιμᾷ ἀνθρώπους μόνον Θεοῦ, οὐχὶ μόνον ὑβρίζει τὸν Θεὸν, ἀλλὰ καὶ τὸ πολλῷ χαλεπώτερον, ἐκείνους δεδοικὼς, τούτου καταφρονεῖ. Ἂν μὲν γὰρ ἐκείνους ἴδῃ, κατέχει τὴν φλόγα τῆς ἐπιθυμίας: μᾶλλον δὲ ποίαν φλόγα; οὐκ ἔστι φλὸξ, ἀλλὰ ὕβρις. Εἰ μὲν γὰρ μὴ ἐξῆν γυναικὶ κεχρῆσθαι, εἰκότως φλὸξ τὸ πρᾶγμα ἦν, νυνὶ δὲ ὕβρις καὶ στρῆνος: ἂν μὲν γὰρ ἀνθρώπους ἴδῃ, ἵσταται τῆς μανίας, τῆς δὲ τοῦ Θεοῦ μακροθυμίας ἔλαττον φροντίζει. Πάλιν ἕτερος, ὁ κλέπτων σύνοιδεν ὅτι ἁρπάζει, καὶ ἀνθρώπους μὲν πειρᾶται ἀπατῆσαι, καὶ ἀπολογεῖται πρὸς τοὺς ἐγκαλοῦντας, καὶ σχῆμα περιτίθησι τῇ ἀπολογίᾳ: τὸν δὲ Θεὸν μὴ δυνάμενος πεῖσαι, οὐ φροντίζει, οὐδὲ αἰδεῖται, οὐδὲ τιμᾷ. Κἂν μὲν ὁ βασιλεὺς κελεύσῃ ἀπέχεσθαι τῶν ἑτέρου χρημάτων, μᾶλλον δὲ καὶ τὰ αὑτοῦ δοῦναι, πάντες ἑτοίμως εἰσφέρομεν: τοῦ δὲ Θεοῦ κελεύοντος μὴ ἁρπάζειν, μηδὲ τὰ ἑτέρων συνάγειν, οὐκ ἀνεχόμεθα. Ὁρᾷς, ὅτι προτιμῶμεν ἀνθρώπους τοῦ Θεοῦ; Φορτικὸν τὸ ῥῆμα καὶ ἐπαχθές: ἀλλὰ δείξατε ὅτι φορτικὸν, φεύγετε τὸ ἔργον: εἰ δὲ τὸ ἔργον οὐ δεδοίκατε, πῶς ὑμῖν πιστεῦσαι δύναμαι λέγουσιν, ὅτι Τὰ ῥήματα δεδοίκαμεν, καὶ βαρεῖς ἡμᾶς; Ὑμεῖς ἑαυτοὺς τῷ ἔργῳ βαρεῖτε, καὶ οὐδεὶς λόγος: ἐγὼ δὲ ἂν τὰ ῥήματα εἴπω, ὧν ὑμεῖς τὰ πράγματα πράττετε, ἀγανακτεῖτε: καὶ πῶς οὐκ ἄτοπον; Γένοιτο ψεῦδος εἶναι τὰ παρ' ἐμοῦ. Βούλομαι αὐτὸς λοιδορίας δόξαν λαβεῖν κατ' ἐκείνην τὴν ἡμέραν, ὡς εἰκῆ καὶ μάτην λοιδορησάμενος ὑμᾶς, ἢ ἰδεῖν ὑπὲρ τοιούτων ἐγκαλουμένους. Οὐ μόνον δὲ αὐτοὶ ἀνθρώπους προτιμᾶτε τοῦ Θεοῦ, ἀλλὰ καὶ ἑτέρους ἀναγκάζετε. Πολλοὶ πολλοὺς οἰκέτας ἠνάγκασαν, καὶ παῖδας: οἱ μὲν εἰς γάμους εἵλκυσαν μὴ βουλομένους, οἱ δὲ ὑπηρετήσασθαι διακονίαις ἀτόποις, καὶ ἔρωτι μιαρῷ καὶ ἁρπαγαῖς καὶ πλεονεξίαις καὶ βίαις: ὥστε διπλοῦν εἶναι τὸ ἔγκλημα, καὶ μηδὲ ἀπὸ τῆς ἀνάγκης δύνασθαι συγγνώμην αὐτοὺς εὑρέσθαι. Εἰ γὰρ αὐτὸς ἄκων πράττεις τὰ πονηρὰ καὶ διὰ τὸ ἐπίταγμα τοῦ ἄρχοντος, μάλιστα μὲν οὐδὲ οὕτως ἱκανὴ ἡ ἀπολογία, πλὴν χαλεπωτέρα γίνεται ἡ ἁμαρτία, ὅταν καὶ ἐκείνους ἀναγκάζῃς τοῖς αὐτοῖς περιπίπτειν. Ποία γὰρ ἂν εἴη τῷ τοιούτῳ συγγνώμη λοιπόν; Ταῦτα εἶπον, οὐχὶ κατακρῖναι βουλόμενος ὑμᾶς, ἀλλὰ δεῖξαι, πόσων ἐσμὲν ὀφειλέται τῷ Θεῷ. Εἰ γὰρ καὶ ἐξ ἴσου τιμῶντες ἄνθρωπον τῷ Θεῷ, ὑβρίζομεν τὸν Θεὸν, πολλῷ μᾶλλον, ὅταν προτιμῶμεν ἀνθρώπους. Εἰ δὲ ταῦτα τὰ ἁμαρτήματα τὰ εἰς ἀνθρώπους γινόμενα, εἰς Θεὸν πολλῷ μείζονα δείκνυται: πόσῳ μᾶλλον, ὅταν καὶ αὐτὴ ἡ ἁμαρτία τῇ ποιότητι μείζων ᾖ καὶ χαλεπωτέρα; Ἐξεταζέτω τις ἑαυτὸν, καὶ ὄψεται πάντα δι' ἀνθρώπους ποιῶν. Σφόδρα ἂν ἦμεν μακάριοι, εἰ τοσαῦτα διὰ τὸν Θεὸν ἐπράττομεν, ὅσα διὰ τοὺς ἀνθρώπους, καὶ τὴν παρὰ τῶν ἀνθρώπων δόξαν καὶ τὸν φόβον καὶ τὴν τιμήν. Εἰ τοίνυν τοσούτων ἐσμὲν ὑπεύθυνοι, ὀφείλομεν μετὰ πάσης προθυμίας ἀφιέναι τοῖς ἀδικοῦσιν ἡμᾶς καὶ πλεονεκτοῦσι, καὶ μὴ μνησικακεῖν. Ὁδὸς γάρ ἐστι λύσεως ἁμαρτημάτων, οὐ πόνων δεομένη, οὐδὲ δαπάνης χρημάτων, οὐδὲ ἄλλου οὐδενὸς, ἀλλ' ἁπλῶς προαιρέσεως: οὐκ ἀποδημίαν χρὴ στείλασθαι, οὐκ εἰς τὴν ὑπερορίαν ἐλθεῖν, οὐ κινδύνους ὑποστῆναι καὶ πόνους, ἀλλὰ θελῆσαι μόνον. γʹ. Ποίαν, εἰπέ μοι, συγγνώμην ἕξομεν ἐν τοῖς δοκοῦσιν εἶναι δυσκόλοις, ὅταν καὶ κοῦφον πρᾶγμα καὶ τοσοῦτον ἔχον κέρδος καὶ τοσαύτην τὴν ὠφέλειαν καὶ οὐδένα πόνον, μὴ πράττωμεν; Οὐ δύνασαι χρημάτων καταφρονῆσαι; οὐ δύνασαι δαπανῆσαι τὰ ὄντα εἰς τοὺς δεομένους; Θελῆσαι οὐ δύνασαί τι ἀγαθόν; ἀφεῖναι τῷ ἠδικηκότι οὐ δύνασαι; Εἰ γὰρ μὴ τοσούτων ὑπεύθυνος ἦς, ἐκέλευσε δὲ μόνον ὁ Θεὸς ἀφεῖναι, οὐκ ἔδει; νῦν δὲ τοσούτων ὑπεύθυνος ὢν, οὐκ ἀφίης, καὶ ταῦτα εἰδὼς, ὅτι ἀφ' ὧν ἔχεις ἐξ αὐτοῦ ἀπαιτῇ; Ἂν μὲν οὖν ἡμεῖς παρ' ὀφειλέτην ἔλθωμεν ἡμέτερον, ἐκεῖνος εἰδὼς τοῦτο, θεραπεύει καὶ ὑποδέχεται καὶ τιμᾷ καὶ πᾶσαν ἐπιδείκνυται φιλοφροσύνην μετὰ δαψιλείας, καὶ ταῦτα οὐκ ἀπὸ τοῦ δανείσματος διαλυόμενος, ἀλλ' ἡμέρους ἡμᾶς θέλων καταστῆσαι περὶ τὴν ἀπαίτησιν: σὺ δὲ τῷ Θεῷ ὀφείλων τοσαῦτα, καὶ κελευόμενος ἀφεῖναι, πάλιν ἵνα σὺ λάβῃς, οὐκ ἀφίης; τί δήποτε, παρακαλῶ; Οἴμοι! πόσης μὲν ἀπολαύομεν φιλανθρωπίας! πόσην δὲ ἐπιδεικνύμεθα κακίαν, πόσον ὕπνον, πόσην νωθείαν! πῶς εὔκολον ἡ ἀρετὴ καὶ πολλὴν ἔχον ὠφέλειαν! πῶς ἐργῶδες ἡ κακία! ἡμεῖς δὲ τὸ οὕτως ἐλαφρὸν ἀποφυγόντες διώκομεν τὸ μολύβδου βαρύτερον. Ἐνταῦθα οὐ σώματος ἰσχύος χρεία, οὐ πλούτου, οὐ χρημάτων, οὐ δυναστείας, οὐ φιλίας, οὐκ ἄλλου οὐδενὸς, ἀλλ' ἀρκεῖ θελῆσαι μόνον, καὶ τὸ πᾶν ἤνυσται. Ἐλύπησεν ὁ δεῖνα καὶ ὕβρισε καὶ ἔσκωψεν; ἀλλ' ἐννόησον, ὅτι καὶ σὺ πολλὰ τοιαῦτα εἰς ἑτέρους ποιεῖς, καὶ εἰς αὐτὸν τὸν Δεσπότην, καὶ ἄνες καὶ συγχώρησον: ἐννόησον, ὅτι λέγεις: Ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, καθὼς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν: ἐννόησον, ὅτι ἐὰν μὴ ἀφῇς, οὐ δυνήσῃ τοῦτο μετὰ παῤῥησίας εἰπεῖν: ἂν δὲ ἀφῇς, ὀφειλὴν τὸ πρᾶγμα ἀπαιτεῖς, οὐ διὰ τὴν τοῦ πράγματος φύσιν, ἀλλὰ διὰ τὴν τοῦ δεδωκότος φιλανθρωπίαν. Καὶ ποῦ ἴσον τὰ εἰς τοὺς ὁμοδούλους ἀφιέντα τῶν εἰς τὸν Δεσπότην ἡμαρτημένων τὴν ἄφεσιν λαβεῖν; ἀλλ' ὅμως τυγχάνομεν τῆς τοσαύτης φιλανθρωπίας, ἐπειδὴ πλούσιός ἐστιν ἐν ἐλέει καὶ οἰκτιρμοῖς. Ἵνα δέ σοι δείξω, ὅτι καὶ χωρὶς τούτων, καὶ χωρὶς τῆς ἀφέσεως, ἀπὸ τοῦ ἀφεῖναι μόνον σὺ καρποῦσαι τὸ κέρδος, ἐννόησον, πόσους ὁ τοιοῦτος ἔχει φίλους, πῶς πανταχοῦ ἐγκώμια τοῦ τοιούτου ἅπαντες διεξέρχονται λέγοντες: ἀγαθὸς ἀνὴρ, εὐκατάλλακτος, οὐκ οἶδε μνησικακῆσαι, ἅμα ἐπλήγη καὶ ἅμα ἰάθη. Τὸν τοιοῦτον περιστάσει τινὶ περιπεσόντα, τίς οὐκ ἐλεήσει; τίς οὐ συγγνώσεται ἁμαρτόντι; τίς οὐ δώσει χάριν ὑπὲρ ἑτέρων ἀξιοῦντι; τίς οὐ θελήσει φίλος εἶναι καὶ δοῦλος ψυχῆς οὕτως ἀγαθῆς; Ναὶ, παρακαλῶ, πάντα ὑπὲρ τούτου πράττωμεν, μὴ πρὸς φίλους, μὴ πρὸς συγγενεῖς μόνον, ἀλλὰ καὶ πρὸς τοὺς οἰκέτας. Ἀνιέντες γὰρ, φησὶ, τὴν ἀπειλὴν, εἰδότες ὅτι καὶ ὑμῶν ὁ Κύριός ἐστιν ἐν οὐρανοῖς. Ἂν ἀφιῶμεν τοῖς πλησίον τὰ ἁμαρτήματα, ἀφεθήσεται καὶ ἡμῖν, ἂν ἐλεημοσύνας παρέχωμεν, ἂν ταπεινοὶ ὦμεν: καὶ γὰρ καὶ τοῦτο ἀφαιρεῖ ἁμαρτίας. Εἰ γὰρ ὁ τελώνης, ἵνα μόνον εἴπῃ, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ, κατῆλθε δεδικαιωμένος, πολλῷ μᾶλλον καὶ ἡμεῖς, ἂν ταπεινοὶ ὦμεν καὶ συντετριμμένοι, δυνησόμεθα πολλῆς φιλανθρωπίας τυχεῖν: ἂν ὁμολογῶμεν τὰ ἑαυτῶν ἁμαρτήματα, καὶ καταγινώσκωμεν ἑαυτῶν, τὸ πλέον ἀποσμηξόμεθα τοῦ ῥύπου. Πολλαὶ γὰρ αἱ ὁδοὶ αἱ καθαρεύουσαι. Πάντοθεν τοίνυν πολεμῶμεν τῷ διαβόλῳ. Οὐδὲν εἶπον δύσκολον, οὐδὲν δυσχερές: ἄφες τῷ λελυπηκότι, ἐλέησον τὸν δεόμενον, ταπείνωσόν σου τὴν ψυχήν: κἂν σφόδρα ᾖς ἁμαρτωλὸς, δυνήσῃ καὶ τῆς βασιλείας ἐπιτυχεῖν, διὰ τούτων αὐτὰ ἐκκαθαίρων τὰ ἁμαρτήματα, καὶ ἀποσμήχων τὴν κηλῖδα. Γένοιτο δὲ, ἡμᾶς πάντας ἐνταῦθα ἀποκαθηραμένους ἅπαντα τῶν ἁμαρτημάτων τὸν ῥύπον διὰ τῆς ἐξομολογήσεως, ἐκεῖ τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, τὸ κράτος, καὶ τὰ ἑξῆς.