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 II.

Philemon i. 4–6

“I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast towards the Lord Jesus, and toward all saints. That the communication of thy faith may become effectual by the acknowledging [in the knowledge] of every good thing which is in us,19    E.V. “in you.” [The R.V. reads “in you,” ἐν ὑμῖν, and puts “us,” ἡμῖν, in the margin.—P.S.]in Christ Jesus.”

He does not immediately at the commencement ask the favor, but having first admired the man, and having praised him for his good actions, and having shown no small proof of his love, that he always made mention of him in his prayers, and having said that many are refreshed by him, and that he is obedient and complying in all things; then he puts it last of all, by this particularly putting him to the blush.20    δυσωπῶν. 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 he21    Philemon, as it is παρόντος. was present. For it is plain that from its being excessive it had become manifest, and had reached even to Paul. And yet the distance between Rome and Phrygia was not small. For he seems to have been there from the mention of Archippus. For the Colossians were of Phrygia, writing to whom he said, “When this Epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea.” (Col. iv. 16.) And this is a city of Phrygia.

I pray, he says, “that the communication of thy faith may become effectual in the knowledge of every good thing which is in Christ Jesus.” Dost thou see him first giving, before he receives, and before he asks a favor himself bestowing a much greater one of his own? “That the communication of thy faith,” he says, “may become effectual by the acknowledging of every good thing which is in you in Christ Jesus”; that is, that thou mayest attain all virtue, that nothing may be deficient. For so faith becomes effectual, when it is accompanied with works. For “without works faith is dead.” (Jas. ii. 26.) And he has not said, “Thy faith,” but “the communication of thy faith,” connecting it with himself, and showing that it is one body, and by this particularly making him ashamed to refuse. If thou art a partaker, he says, with respect to the faith, thou oughtest to communicate also with respect to other things.

Ver. 7. “For we have [I had] great joy and consolation in thy love, because the bowels [hearts] of the Saints are refreshed by thee, brother.”

Nothing so shames us into giving, as to bring forward the kindnesses bestowed on others, and particularly when a man is more entitled to respect than they. And he has not said, “If you do it to others, much more to me”; but he has insinuated the same thing, though he has contrived to do it in another and a more gracious manner.

“I had joy,” that is, thou hast given me confidence from the things which thou hast done to others. “And consolation,” that is, we are not only gratified, but we are also comforted. For they are members of us. If then there ought to be such an agreement, that in the refreshing of any others who are in affliction, though we obtain nothing, we should be delighted on their account, as if it were one body that was benefited; much more if you shall refresh us also. And he has not said, “Because thou yieldest, and compliest,” but even more vehemently and emphatically, “because the bowels of the Saints,” as if it were for a darling child fondly loved by its parents, so that this love and affection shows that he also is exceedingly beloved by them.

Ver. 8. “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient [befitting].”

Observe how cautious he is, lest any of the things which were spoken even from exceeding love should so strike the hearer, as that he should be hurt. For this reason before he says, “to enjoin thee,” since it was offensive, although, as spoken out of love, it was more proper to soothe him, yet nevertheless from an excess of delicacy, he as it were corrects it by saying, “Having confidence,” by which he implies that Philemon was a great man,22    i.e. a man of high Christian character, who would admit such claims as his. that is “Thou hast given confidence to us.” And not only that, but adding the expression “in Christ,” by which he shows that it was not that he was more illustrious in the world, not that he was more powerful, but it was on account of his faith in Christ,—then he also adds, “to enjoin thee,” and not that only, but “that which is convenient,” that is, a reasonable action. And see out of how many things he brings proof for this. Thou doest good to others, he says, and to me, and for Christ’s sake, and that the thing is reasonable, and that love giveth, wherefore also he adds,

Ver. 9. “Yet for love’s sake, I rather beseech thee.”

As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, “I beseech thee.” He shows both these things at once; that he has confidence in him, for he commands him;23    He means that his words would be felt as a command, and were really not less, but more. and that he is exceedingly concerned about the matter, wherefore he beseeches him.

“Being such an one,” he says, “as Paul the aged.” Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also “a prisoner of Jesus Christ.”

For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ’s sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, “I beseech thee,” and with the addition of praises, “for my son whom I have begotten in my bonds.”

Again the chains are mentioned to shame him into compliance, and then the name. For he has not only extinguished his anger, but has caused him to be delighted. For I would not have called him my son, he says, if he were not especially profitable. What I called Timothy, that I call him also. And repeatedly showing his affection, he urges him by the very period of his new birth, “I have begotten him in my bonds,” he says, so that on this account also he was worthy to obtain much honor, because he was begotten in his very conflicts, in his trials in the cause of Christ.


Ver. 11. “Which in time past was to thee unprofitable.”

See how great is his prudence, how he confesses the man’s faults, and thereby extinguishes his anger. I know, he says, that he was unprofitable.

“But now” he will be “profitable to thee and to me.”

He has not said he will be useful to thee, lest he should contradict it, but he has introduced his own person, that his hopes may seem worthy of credit, “But now,” he says, “profitable to thee and to me.” For if he was profitable to Paul, who required so great strictness, much more would he be so to his master.

Ver. 12. “Whom I have sent again to thee.”

By this also he has quenched his anger, by delivering him up. For masters are then most enraged, when they are entreated for the absent, so that by this very act he mollified him the more.

Ver. 12. “Thou therefore receive him, that is mine own bowels.”

And again he has not given the bare name, but uses with it a word that might move him, which is more affectionate than son. He has said, “son,” he has said, “I have begotten” him,24    Old Lat. adds, “in my bonds,” which the sense requires. so that it was probable25    B. and Ven. “so as to show that he loved him especially.” 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!”26    The last Paris edition has a note from Raphelius and Hemsterhusius which curiously illustrates the variation of names. This οὐαιβαροχαβὴλ is in Sept. 1 Sam. iv. 21, οὐαιβαρχαβὼθ, Vat. Οὐαιχαβὼθ Alex., Or. Hex. οὐαὶ ἰοχαβὴδ, E.V. “Ichabod.” and again when Rachel names Benjamin, “the son of my sorrow.” (Gen. xxxv. 18.)

“Thou therefore,” he says, “receive him, that is mine own bowels.” He shows the greatness of his affection. He has not said, Take him back,27    ἀπόδεξαι. he has not said, Be not angry,28    προσλαβοῦ. but “receive him”; that is, he is worthy not only of pardon, but of honor. Why? Because he is become the son of Paul.

Ver. 13. “Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel.”

Dost thou see after how much previous preparation, he has at length brought him honorably before his master, and observe with how much wisdom he has done this. See for how much he makes him answerable, and how much he honors the other. Thou hast found, he says, a way by which thou mayest through him repay thy service to me. Here he shows that he has considered his advantage more than that of his slave, and that he respects him exceedingly.

Ver. 14. “But without thy mind,” he says, “would I do nothing; that thy benefit should not be, as it were, of necessity, but willingly.”

This particularly flatters the person asked, when the thing being profitable in itself, it is brought out with his concurrence. For two good effects are produced thence, the one person gains, and the other is rendered more secure. And he has not said, That it should not be of necessity, but “as it were of necessity.” For I knew, he says, that not having learnt29    i.e. by previous explanation, μαθὼν. it, but coming to know it at once, thou wouldest not have been angry, but nevertheless out of an excess of consideration, that it should “not be as it were of necessity.”

Ver. 15, 16. “For perhaps he was therefore parted from thee for a season that thou shouldest have him for ever; no longer as a bond-servant.”

He has well said, “perhaps,” that the master may yield. For since the flight arose from perverseness, and a corrupt mind, and not from such intention, he has said, “perhaps.” And he has not said, therefore he fled, but, therefore he was “separated,”30    Gr. ἐχωρίσθη. [R.V. “he was parted from thee.”—P.S.] by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, “he was separated.” For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, “For God did send me hither” (Gen. xlv. 5.), that is, He made use of their wickedness for a good end. “Therefore,” he says, “he was parted for a season.”31    ὥραν, lit. “an hour.” Thus he contracts the time, acknowledges the offense, and turns it all to a providence.32    οἰκονομίαν. “That thou shouldest receive him,” he says, “for ever,” not for the present season only, but even for the future, that thou mightest always have him, no longer a slave, but more honorable than a slave. For thou wilt have a slave abiding with thee, more well-disposed than a brother, so that thou hast gained both in time, and in the quality of thy slave. For hereafter he will not run away. “That thou shouldest receive him,” he says, “for ever,” that is, have him again.

“No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me.”

Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.

Moral. These things are not written without an object, but that we masters may not despair of our servants, nor press too hard on them, but may learn to pardon the offenses of such servants, that we may not be always severe, that we may not from their servitude be ashamed to make them partakers with us in all things when they are good. For if Paul was not ashamed to call one “his son, his own bowels, his brother, his beloved,” surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His own brethren; and are we ashamed? See how He honors us; He calls our servants His own brethren, friends, and fellow-heirs. See to what He has descended! What therefore having done, shall we have accomplished our whole duty? We shall never in any wise do it; but to whatever degree of humility we have come, the greater part of it is still left behind. For consider, whatever thou doest, thou doest to a fellow-servant, but thy Master hath done it to thy servants. Hear and shudder! Never be elated at thy humility!

Perhaps you laugh at the expression, as if humility could puff up. But be not surprised at it, it puffs up, when it is not genuine. How, and in what manner? When it is practiced to gain the favor of men, and not of God, that we may be praised, and be high-minded. For this also is diabolical. For as many are vainglorious on account of their not being vainglorious,33    “Proud of his periods leveled against pride.”—Anon. so are they elated on account of their humbling themselves, by reason of their being high-minded. For instance, a brother has come, or even a servant thou hast received him, thou hast washed his feet; immediately thou thinkest highly of thyself. I have done, thou sayest, what no other has done. I have achieved humility. How then may any one continue in humility? If he remembers the command of Christ, which says, “When ye shall have done all things, say, We are unprofitable servants.” (Luke xvii. 10.) And again the Teacher of the world, saying, “I count not myself to have apprehended.” (Philip. iii. 13.) He who has persuaded himself that he has done no great thing, however many things he may have done, he alone can be humble-minded, he who thinks that he has not reached perfection.

Many are elated on account of their humility; but let not us be so affected. Hast thou done any act of humility? be not proud of it, otherwise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of it. (Luke xviii. 12.) But not so the publican. Hear Paul again saying, “I know nothing by myself, yet am I not hereby justified.” (1 Cor. iv. 4.) Seest thou that he does not exalt himself, but by every means abases and humbles himself, and that too when he had arrived at the very summit. And the Three Children were in the fire, and in the midst of the furnace, and what said they? “We have sinned and committed iniquity with our fathers.” (Song, v. 6, in Sept.; Dan. iii. 29, 30; v. 16.) This it is to have a contrite heart; on this account they could say, “Nevertheless in a contrite heart and a humble spirit let us be accepted.” Thus even after they had fallen into the furnace they were exceedingly humbled, even more so than they were before. For when they saw the miracle that was wrought, thinking themselves unworthy of that deliverance, they were brought lower in humility. For when we are persuaded that we have received great benefits beyond our desert, then we are particularly grieved. And yet what benefit had they received beyond their desert? They had given themselves up to the furnace; they had been taken captive for the sins of others; for they were still young; and they murmured not, nor were indignant, nor did they say, What good is it to us that we serve God, or what advantage have we in worshiping Him? This man is impious, and is become our lord. We are punished with the idolatrous by an idolatrous king. We have been led into captivity. We are deprived of our country, our freedom, all our paternal goods, we are become prisoners and slaves, we are enslaved to a barbarous king. None of these things did they say. But what? “We have sinned and committed iniquity.” And not for themselves but for others they offer prayers. Because, say they, “Thou hast delivered us to a hateful and a wicked king.” Again, Daniel, being a second time cast into the pit, said, “For God hath remembered me.” Wherefore should He not remember34    B. “didst thou not remember,” and presently, “did I not remember.” The construction in either case is so elliptical as to be difficult. thee, O Daniel, when thou didst glorify Him before the king, saying, “Not for any wisdom that I have”? (Dan. ii. 30.) But when thou wast cast into the den of lions, because thou didst not obey that most wicked decree, wherefore should He not remember thee? For this very reason surely should He.35    Bel and Dragon, verse 38 [ὁδὲ κύριος ὁ θεὸς ἐμνήσθη τοῦ Δανιήλ.—P.S.] Wast thou not cast into it on His account? “Yea truly,” he says, “but I am a debtor for many things.” And if he said such things after having displayed so great virtue, what should we say after this? But hear what David says, “If He thus say, I have no delight in thee, behold here am I, let Him do to me as seemeth good unto Him.” (2 Sam. xv. 26.) And yet he had an infinite number of good things to speak of. And Eli also says, “It is the Lord: let Him do what seemeth Him good.” (1 Sam. iii. 18.)

This is the part of well-disposed servants, not only in His mercies, but in His corrections, and in punishments wholly to submit to Him. For how is it not absurd,36    B. and Ven. add, “for us to be well disposed while we are favored, but discontented when we are chastised; tell me now.” if we bear with masters beating their servants, knowing that they will spare them, because they are their own;37    Such seems the principle in Ex. xxi. 21. and yet suppose that God in punishing will not spare? This also Paul has intimated, saying, “Whether we live or die, we are the Lord’s.” (Rom. xiv. 8.) A man, we say, wishes not his property to be diminished, he knows how he punishes, he is punishing his own servants. But surely no one of us spares more than He Who brought us into being out of nothing, Who maketh the sun to rise, Who causeth rain; Who breathed our life into us, Who gave His own Son for us.

But as I said before, and on which account I have said all that I have said, let us be humble-minded as we ought, let us be moderate as we ought. Let it not be to us an occasion of being puffed up. Art thou humble, and humbler than all men? Be not high-minded on that account, neither reproach others, lest thou lose thy boast. For this very cause thou art humble, that thou mayest be delivered from the madness of pride; if therefore through thy humility thou fallest into that madness, it were better for thee not to be humble. For hear Paul saying, “Sin worketh death in me by that which is good, that sin by the commandment might become exceeding sinful.” (Rom. vii. 13.) When it enters into thy thought to admire thyself because thou art humble, consider thy Master, to what He descended, and thou wilt no longer admire thyself, nor praise thyself, but wilt deride thyself as having done nothing. Consider thyself altogether to be a debtor. Whatever thou hast done, remember that parable, “Which of you having a servant…will say unto him, when he is come in, Sit down to meat?…I say unto you, Nay…but stay and serve me.” (From Luke xvii. 7, 8.) Do we return thanks to our servants, for waiting upon us? By no means. Yet God is thankful to us, who serve not Him, but do that which is expedient for ourselves.

But let not us be so affected, as if He owed us thanks, that He may owe us the more, but as if we were discharging a debt. For the matter truly is a debt, and all that we do is of debt. For if when we purchase slaves with our money, we wish them to live altogether for us, and whatever they have to have it for ourselves, how much more must it be so with Him, who brought us out of nothing into being, who after this bought us with His precious Blood, who paid down such a price for us as no one would endure to pay for his own son, who shed His own Blood for us? If therefore we had ten thousand souls, and should lay them all down for Him, should we make Him an equal return? By no means. And why? Because He did this, owing us nothing, but the whole was a matter of grace. But we henceforth are debtors: and being God Himself, He became a servant, and not being subject to death, subjected Himself to death in the flesh. We, if we do not lay down our lives for Him, by the law of nature must certainly lay them down, and a little later shall be separated from it,38    The sense naturally leads to this transition to the singular, which is not uncommon in St. Chrysostom. 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.

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 we39    B. and Ven. add, “May both obtain His help here, and.” also may partake of the good things to come in Christ Jesus our Lord.

ΟΜΙΛΙΑ Βʹ. Εὐχαριστῶ τῷ Θεῷ μου πάντοτε, μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν, ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους, ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γέ νηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστὸν Ἰησοῦν. αʹ. Οὐκ εὐθέως ἐκ προοιμίων αἰτεῖ τὴν χάριν, ἀλλὰ πρότερον τὸν ἄνδρα θαυμάσας, καὶ ἐπαινέσας ἐπὶ τοῖς κατορθώμασι, καὶ τῆς αὑτοῦ ἀγάπης δείξας τεκμήριον οὐ μικρὸν τὸ διαπαντὸς αὐτοῦ μεμνῆσθαι ἐν ταῖς προσευχαῖς, καὶ εἰπὼν, ὅτι πολλοὶ ἀναπαύονται πρὸς αὐτὸν, καὶ πᾶσιν ὑπακούει καὶ πείθεται: τότε καὶ αὐτὴν τελευταῖον τίθησι, μάλιστα αὐτὸν δυσωπῶν τούτῳ. Εἰ γὰρ ἕτεροι ἐπιτυγχάνουσιν ὧν δέονται, πολλῷ μᾶλλον Παῦλος: εἰ πρὸ τῶν ἄλλων ἐλθὼν ἄξιος ἦν τυχεῖν, πολλῷ μᾶλλον μετὰ τοὺς ἄλλους, καὶ πρᾶγμα αἰτῶν οὐκ εἰς αὐτὸν ἀνῆκον, ἀλλ' ὑπὲρ ἑτέρου. Εἶτα ἵνα μὴ δόξῃ τούτου ἕνεκεν γράφειν μόνον, μηδὲ εἴπῃ τις, ὡς Εἰ μὴ Ὀνήσιμος ἦν, οὐκ ἂν ἔγραψας, ὅρα πῶς καὶ ἑτέρας αἰτίας τίθησι τῆς ἐπιστολῆς: πρῶτον μὲν τὴν ἀγάπην αὐτοῦ δηλῶν; ἔπειτα δὲ καὶ ξενίαν κελεύων ἑτοιμασθῆναι αὐτῷ. Ἀκούων σου, φησὶ, τὴν ἀγάπην. Θαυμαστὸν τοῦτο, καὶ τοῦ παρόντος ἰδεῖν τοῦτο πολλῷ μεῖζον. Δῆλον γὰρ ὅτι ἐκ τοῦ ὑπερβάλλουσαν ταύτην εἶναι, καὶ διάδηλος γέγονε, καὶ μέχρις αὐτοῦ ἔφθασε: καίτοι γε οὐκ ὀλίγον τὸ μέσον ἦν Ῥώμης καὶ Φρυγίας: ἐκεῖ γάρ μοι δοκεῖ εἶναι ἀπὸ Ἀρχίππου. Οἱ γὰρ Κολοσσαεῖς τῆς Φρυγίας εἰσὶ, πρὸς οὓς γράφων ἔλεγεν, Ὅταν ἀναγνωσθῇ παρ' ὑμῖν ἡ ἐπιστολὴ, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων Ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε. Αὕτη δὲ τῆς Φρυγίας πόλις ἐστίν. Εὔχομαι, φησὶν, ἵνα ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται. Ὁρᾷς πρότερον αὐτὸν διδόντα ἢ λαβεῖν, καὶ πρὶν ἢ τὴν χάριν αἰτῆσαι, τὴν αὑτοῦ παρέχοντα πολλῷ μείζονα; Ὅπως, φησὶν, ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν εἰς Χριστὸν Ἰησοῦν. Τουτέστιν, ἵνα πᾶσαν ἀρετὴν ἐπέλθῃς, Ἵνα μηδὲν ἐλλειφθῇ. Οὕτω γὰρ ἡ πίστις γίνεται ἐνεργὴς, ὅταν ἔργα ἔχῃ. Χωρὶς γὰρ ἔργων ἡ πίστις νεκρά ἐστι. Καὶ οὐκ εἶπεν, Ἡ πίστις σου, ἀλλ', Ἡ κοινωνία τῆς πίστεώς σου, συνάπτων αὐτὸν ἑαυτῷ, καὶ ἓν σῶμα δεικνὺς, καὶ τούτῳ μάλιστα αὐτὸν δυσωπῶν. Εἰ κοινωνὸς εἶ, φησὶ, κατὰ τὴν πίστιν, καὶ κατὰ τὰ ἄλλα ὀφείλεις κοινωνεῖν. Χαρὰν γὰρ ἔχομεν καὶ πολλὴν παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ. Οὐδὲν οὕτω δυσωπεῖ, ὡς τὸ τὰς ἑτέρων εὐεργεσίας προφέρειν, καὶ μάλιστα ὅταν ἐκείνων αἰδεσιμώτερος ᾖ. Καὶ οὐκ εἶπεν, Εἰ τοῖς ἄλλοις ποιεῖς, πολλῷ μᾶλλον ἐμοί. Ἀλλὰ τὸ αὐτὸ μὲν ᾐνίξατο, ἑτέρως δὲ αὐτὸ μεθώδευσε προσηνέστερον. Χαρὰν ἔχομεν: τουτέστι, Σύ μοι παῤῥησίαν ἔδωκας ἐκ τῶν εἰς ἑτέρους γενομένων. Καὶ παράκλησιν. Τουτέστιν, οὐ μόνον ἡδόμεθα, ἀλλὰ καὶ παραμυθούμεθα: μέλος γὰρ ἡμῶν ἐκεῖνοι. Εἰ τοίνυν τὴν συμφωνίαν τοσαύτην δεῖ εἶναι, ὡς ἐπὶ ταῖς ἑτέρων ἀναπαύσεσι τοὺς ἄλλους ἐν θλίψεσιν ὄντας, κἂν μὴ τύχωσί τινος, εὐφραίνεσθαι δι' ἐκείνους, ὡς ἑνὸς σώματος εὐεργετηθέντος, πολλῷ μᾶλλον εἰ καὶ ἡμᾶς ἀναπαύσεις. Καὶ οὐκ εἶπεν, Ὅτι εἴκεις, ὅτι πείθῃ, ἀλλὰ καὶ σφοδρότερον καὶ ἐμφαντικώτερον, Ὅτι τὰ σπλάγχνα τῶν ἁγίων, ὡσανεὶ περὶ παιδίου ποθεινοῦ τοῖς πατράσιν ὄντος καὶ ἐπεράστου. Οὕτως ἡ ἀγάπη, ἡ φιλοστοργία δείκνυσιν αὐτὸν καὶ σφόδρα ἀγαπώμενον παρ' αὐτῶν. Διὸ πολλὴν παῤῥησίαν ἔχων ἐν Χριστῷ ἐπιτάσσειν σοι τὸ ἀνῆκον. Ὅρα πῶς ἀσφαλίζεται, μή τι καὶ τῶν ἀπὸ σφοδρᾶς ἀγάπης λεγομένων πλήξῃ τὸν ἀκροατὴν, ὡς δυσανασχετεῖν. Διὰ τοῦτο πρὶν ἢ εἰπεῖν, Ἐπιτάσσειν σοι, ἐπειδὴ βαρὺ ἦν, καίτοι γε ἀπὸ ἀγάπης λεγόμενον μᾶλλον ἱκανὸν θεραπεῦσαι, ἀλλ' ὅμως ἐκ περιουσίας πολλὴν τίθεται τὴν διόρθωσιν, εἰπὼν, Παῤῥησίαν ἔχων, ὅπερ μέγαν δεικνύντος ἦν τὸν Φιλήμονα: τουτέστι, Παῤῥησίαν ἡμῖν ἔδωκας σύ: καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ, Ἐν Χριστῷ, ἐπαγαγὼν, ὅπερ δηλοῦντός ἐστιν, ὅτι οὐχ ὡς ἐν τῷ κόσμῳ λαμπρότερον, οὐδὲ ὡς δυνατώτερον, ἀλλὰ διὰ τὴν πίστιν τὴν εἰς τὸν Χριστόν: καὶ τότε ἔθηκε τὸ, Ἐπιτάσσειν σοι, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ, Τὸ ἀνῆκον, τουτέστιν, εὔλογον πρᾶγμα. Καὶ ὅρα ἐκ πόσων αὐτὸ κατασκευάζει. Τοὺς ἄλλους εὖ ποιεῖς. φησί: καὶ ἐμὲ, καὶ διὰ τὸν Χριστὸν, καὶ ὅτι τὸ πρᾶγμα εὔλογον, καὶ ὅτι ἡ ἀγάπη δίδωσι. Διὸ καὶ ἐπάγει: Διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ. Ὡσανεὶ εἶπεν, Οἶδα μὲν, ὅτι καὶ ἐπιτάττων ἀνύω μετὰ πολλῆς τῆς ἐξουσίας, ἀπὸ τῶν προλαβόντων: πλὴν ἀλλ' ἐπειδὴ πολλὴν ὑπὲρ τοῦ πράγματος ποιοῦμαι σπουδὴν, παρακαλῶ. Ἀμφότερα ἔδειξεν ὁμοῦ, ὅτι καὶ θαῤῥεῖ αὐτῷ (ἐπέταξε γὰρ), καὶ ὅτι σφόδρα τοῦ πράγματος ἀντιποιεῖται: διὸ παρακαλεῖ. Τοιοῦτος ὢν, φησὶν, ὡς Παῦλος πρεσβύτης. βʹ. Βαβαὶ, πόσα δυσωπητικά! Παῦλος, ἀπὸ τῆς ποιότητος τοῦ προσώπου: ἀπὸ τῆς ἡλικίας, ὅτι πρεσβύτης: ἀπὸ τοῦ δικαιοτέρου πάντων, ὅτι καὶ Δέσμιος Ἰησοῦ Χριστοῦ. Τίς γὰρ οὐκ ἂν τὸν ἀθλητὴν, καὶ στεφανίτην ἐδέξατο ὑπτίαις χερσί; τίς ὁρῶν διὰ Χριστὸν δεδεμένον, οὐκ ἂν μυρία ἐχαρίσατο, Τοσούτοις δὴ προλεάνας αὐτοῦ τὴν ψυχὴν, οὐδὲ εὐθέως ἐνέβαλε τὸ ὄνομα, ἀλλὰ τοσαύτην ποιησάμενος αἴτησιν ἀναβάλλεται. Ἴστε γὰρ τοὺς θυμοὺς τῶν δεσποτῶν κατὰ τῶν ἀποδεδρακότων οἰκετῶν, καὶ μάλιστα ὅταν μετὰ κλοπῆς τοῦτο ἐργάσωνται, κἂν χρηστοὺς ἔχωσι δεσπότας, πῶς αὔξεται ἡ ὀργή. Ταύτην οὖν πᾶσι τούτοις προελέανε: καὶ πρότερον πείσας πᾶν ὁτιοῦν ὑπουργῆσαι ἑτοίμως, καὶ παρασκευάσας αὐτοῦ τὴν ψυχὴν πρὸς πᾶσαν ὑπακοὴν, τότε ἐπάγει τὴν δέησιν, καί φησι: Παρακαλῶ σε: καὶ μετὰ ἐγκωμίων: Περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου. Πάλιν οἱ δεσμοὶ δυσωπητικοί. Καὶ τότε τὸ ὄνομα: οὐ μόνον γὰρ τὸν θυμὸν ἔσβεσεν, ἀλλὰ καὶ ἡσθῆναι πεποίηκεν. Οὐ γὰρ ἂν αὐτὸν, φησὶ, τέκνον ἐκάλουν, εἰ μὴ σφόδρα ἦν εὔχρηστος. Ὅπερ Τιμόθεον ἐκάλεσα, τοῦτο καὶ τοῦτον. Καὶ πολλαχοῦ τὴν φιλοστοργίαν δεικνὺς, ἀπὸ τοῦ καιροῦ τῆς ὠδῖνος ἐντρέπει: Δέσμιος αὐτὸν ἐγέννησα, φησίν. Ὥστε καὶ διὰ τοῦτο ἄξιος πολλῆς τυχεῖν τῆς τιμῆς, ὅτι ἐν αὐτοῖς τοῖς ἄθλοις ἀπετέχθη, ἐν τοῖς ὑπὲρ τοῦ Χριστοῦ πειρασμοῖς. Ὀνήσιμον, τὸν ποτέ σοι ἄχρηστον. Ὅρα πόση ἡ σύνεσις, πῶς ὁμολογεῖ αὐτοῦ τὸ ἁμάρτημα, καὶ τούτῳ σβεννὺς αὐτοῦ τὸν θυμόν. Οἶδα, φησὶν, ὅτι ἄχρηστος ἦν. Νῦν δὲ σοὶ καὶ ἐμοὶ χρήσιμος ἔσται. Οὐκ εἶπε, Νῦν δέ σοι χρήσιμος ἔσται, ἵνα μὴ ἐκεῖνος ἀντείπῃ, ἀλλὰ καὶ τὸ αὑτοῦ πρόσωπον εἰσήγαγεν, ἵνα ἀξιόπιστοι ὦσιν αἱ ἐλπίδες. Νῦν δὲ σοὶ, φησὶ, καὶ ἐμοὶ εὔχρηστον. Εἰ γὰρ Παύλῳ χρήσιμος τῷ τοσαύτην ἀκρίβειαν ἀπαιτοῦντι, πολλῷ μᾶλλον τῷ δεσπότῃ. Ὃν ἔπεμψα πρὸς σέ. Καὶ τούτῳ τὸν θυμὸν ἔσβεσε, τῷ παραδοῦναι αὐτόν. Μάλιστα γὰρ οἱ δεσπόται τότε ὀργίζονται, ὅταν ὑπὲρ ἀπόντων παρακαλῶνται: ὥστε καὶ αὐτῷ τούτῳ μᾶλλον κατεπράϋνε. Σὺ δὲ αὐτὸν, τουτέστι, τὰ ἐμὰ σπλάγχνα, προσλαβοῦ. Καὶ πάλιν οὐ γυμνὸν τίθησι τὸ ὄνομα, ἀλλὰ μετὰ ῥήματος ἐντρεπτικοῦ, ὃ τοῦ τέκνου θερμότερόν ἐστιν. Εἶπε, Τέκνον: εἶπεν, Ἐγέννησα: ὥστε μάλιστα αὐτὸν φιλεῖν εἰκὸς, ὅτι ἐν πειρασμοῖς αὐτὸν ἔτεκεν. Ὅτι γὰρ περὶ ἐκεῖνα τὰ παιδία μάλιστα ἐκκαιόμεθα, δῆλον, ὅταν κινδύνους διαφύγωμεν, καὶ ἐν αὐτοῖς τέκωμεν: ὡς ὅταν λέγῃ ἡ Γραφὴ, Οὐαιβαροχαβήλ: καὶ πάλιν ὅταν καλῇ τὸν Βενιαμὶν ἡ Ῥαχὴλ, Υἱὸν, φησὶν, ὀδύνης μου. Σὺ δὲ αὐτὸν, φησὶ, τουτέστι, τὰ ἐμὰ σπλάγχνα, προσλαβοῦ. Δείκνυσιν αὐτοῦ τὴν ἀγάπην τὴν πολλήν. Οὐκ εἶπεν, Ἀπόδεξαι, οὐκ εἶπε, Μὴ ὀργισθῇς, ἀλλὰ, Προσλαβοῦ: τουτέστιν, οὐχὶ συγγνώμης μόνον, ἀλλὰ καὶ τιμῆς ἐστιν ἄξιος. Διὰ τί; Τέκνον Παύλου γέγονεν. Ὃν ἐγὼ ἐβουλόμην ὑπὲρ σοῦ κατέχειν, ἵνα διακονῇ μοι ἐν τοῖς δεσμοῖς τοῦ Εὐαγγελίου. Ὁρᾷς, πόσα πρότερον κατασκευάσας, τότε αὐτὸν ἤγαγεν εἰς τὴν τοῦ δεσπότου τιμήν; Καὶ ὅρα καὶ τοῦτο μεθ' ὅσης σοφίας: ὅρα κἀκεῖνον πόσου ὑπεύθυνον ποιεῖ, καὶ τοῦτον πῶς τιμᾷ. Εὗρες, φησὶν, ὅπως ἀποδῷς τὴν πρὸς ἐμὲ λειτουργίαν δι' αὐτοῦ. Ἐνταῦθα δείκνυσιν, ὅτι τὸ αὑτοῦ μᾶλλον ἐσκόπησεν, ἢ τὸ τοῦ παιδὸς, ὅτι σφόδρα αὐτὸν αἰδεῖται. Χωρὶς δὲ τῆς σῆς γνώμης, φησὶν, οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατ' ἀνάγκην τὸ ἀγαθὸν ᾖ σου, ἀλλὰ κατὰ ἑκούσιον. Τοῦτο μάλιστα χαυνοῖ τὸν ἀξιούμενον, ὅταν καὶ, πράγματος ὄντος χρησίμου, μετὰ τῆς ἐκείνου γνώμης τίκτηται. Δύο γὰρ ἀγαθὰ ἐντεῦθεν γίνεται, κἀκεῖνος κερδαίνει, καὶ οὗτος ἀσφαλέστερος καθίσταται. Καὶ οὐκ εἶπεν, Ἵνα μὴ κατὰ ἀνάγκην, ἀλλ', Ὡς κατὰ ἀνάγκην. Ἤ|δειν μὲν γὰρ, φησὶν, ὅτι καὶ μὴ μαθὼν, ἀλλὰ ἀθρόον γνοὺς, οὐκ ἂν ἠγανάκτησας, ἀλλ' ὅμως ἐκ πλείονος περιουσίας, ἵνα μὴ ὡς κατὰ ἀνάγκην. Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, μηκέτι ὡς δοῦλον. Καλῶς τὸ, Τάχα, ἵνα εἴξῃ ὁ δεσπότης. Ἐπειδὴ γὰρ ἀπὸ αὐθαδείας γέγονεν ἡ φυγὴ καὶ διεστραμμένης διανοίας, καὶ οὐκ ἀπὸ προαιρέσεως, λέγει, Τάχα. Καὶ οὐκ εἶπε, Διὰ τοῦτο ἔφυγεν, ἀλλὰ, Διὰ τοῦτο ἐχωρίσθη, εὐφημοτέρῳ ὀνόματι μᾶλλον πραΰνων. Καὶ οὐκ εἶπεν, Ἐχώρισεν ἑαυτὸν, ἀλλ', Ἐχωρίσθη: οὐ γὰρ αὐτοῦ τὸ κατασκεύασμα τὸ ἐπὶ τούτῳ ἀναχωρῆσαι, οὐδὲ ἐπ' ἐκείνῳ. Ὅπερ καὶ Ἰωσὴφ ἀπολογούμενος ὑπὲρ τῶν ἀδελφῶν φησὶν, ὅτι Ὁ Θεὸς ἀπέστειλέ με ἐνταῦθα: τουτέστι, τῇ κακουργίᾳ αὐτῶν εἰς δέον ἐχρήσατο. Διὰ τοῦτο ἐχωρίσθη, φησὶ, πρὸς ὥραν. Καὶ τὸν χρόνον συστέλλει, καὶ τὸ ἁμάρτημα ὁμολογεῖ, καὶ τρέπει τὸ πᾶν εἰς οἰκονομίαν. Ἵνα αἰώνιον αὐτὸν, φησὶν, ἀπέχῃς, οὐκ ἐν τῷ παρόντι μόνον καιρῷ, ἀλλὰ καὶ ἐν τῷ μέλλοντι, ἵνα διαπαντὸς ἔχῃς αὐτὸν, οὐκέτι δοῦλον, ἀλλὰ τιμιώτερον δούλου: δοῦλον γὰρ μένοντα εὐνοϊκώτερον ἕξεις ἀδελφοῦ. Ὥστε καὶ τῷ χρόνῳ κεκέρδακας καὶ τῇ ποιότητι: λοιπὸν γὰρ οὐκ ἀποπηδήσει. Ἵνα αἰώνιον αὐτὸν, φησὶν, ἀπέχῃς, ἀντὶ τοῦ, Ἀπολάβῃς. Οὐκέτι ὡς δοῦλον, ἀλλ' ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητὸν, μάλιστα ἐμοί. Δοῦλον ἀπόλεσας πρὸς ὀλίγον, καὶ ἀδελφὸν εὑρήσεις εἰς τὸ διηνεκὲς, ἀδελφὸν οὐ σὸν μόνον, ἀλλὰ καὶ ἐμόν. Ἐνταῦθα καὶ ἡ ἀρετὴ πολλή. Εἰ δὲ ἐμὸς ἀδελφὸς, οὐκ ἐπαισχυνθήσῃ καὶ σύ. Διὰ μὲν οὖν τοῦ τέκνου τὴν στοργὴν ἔδειξε, διὰ δὲ τοῦ ἀδελφοῦ τὴν εὔνοιαν τὴν πολλὴν καὶ τὴν ἰσοτιμίαν. γʹ. Ταῦτα οὐχ ἁπλῶς ἀναγέγραπται, ἀλλ' ἵνα μὴ ἀπογινώσκωμεν τῶν οἰκετῶν οἱ δεσπόται, μηδὲ σφόδρα αὐτοῖς ἐπιτιθώμεθα, ἀλλὰ μάθωμεν συγχωρεῖν τὰ ἁμαρτήματα τοῖς οἰκέταις τοῖς τοιούτοις, ἵνα μὴ ἀεὶ τραχεῖς ὦμεν, ἵνα μὴ ἀπὸ τῆς δουλείας ἐπαισχυνώμεθα καὶ κοινωνοὺς αὐτοὺς ἐν πᾶσι λαμβάνειν, ὅταν ὦσιν ἀγαθοί. Εἰ γὰρ Παῦλος οὐκ ἐπῃσχύνθη καὶ τέκνον καλέσαι, καὶ σπλάγχνον, καὶ ἀδελφὸν, καὶ ἀγαπητὸν, πῶς ἂν ἡμεῖς ἐπαισχυνθῶμεν; Καὶ τί λέγω, Παῦλος; ὁ Παύλου Δεσπότης οὐκ ἐπαισχύνεται τοὺς ἡμετέρους δούλους ἀδελφοὺς αὑτοῦ καλεῖν, καὶ ἡμεῖς ἐπαισχυνούμεθα; Ὅρα, πῶς ἡμᾶς τιμᾷ: ἀδελφοὺς ἑαυτοῦ καλεῖ τοὺς ἡμετέρους δούλους, καὶ φίλους, καὶ συγκληρονόμους. Ἰδοὺ ποῦ κατέβη. Τί οὖν ποιήσαντες ἡμεῖς, τὸ πᾶν ἠνυκότες ἐσόμεθα; Οὐδὲν ὅλως δυνησόμεθα, ἀλλ' ὅπου δ' ἂν ταπεινοφροσύνης ἔλθωμεν, τὸ πλέον αὐτῆς ὑπολέλειπται. Σκόπει γάρ: Ὅπερ ἂν ποιήσῃς σὺ, περὶ τὸν ὁμόδουλον ποιεῖς, ὁ δὲ σὸς δεσπότης περὶ τοὺς σοὺς δούλους πεποίηκεν. Ἄκουσον, καὶ φρίξον: Μηδέποτε ἐπαρθῇς ἐπὶ ταπεινοφροσύνῃ. Τάχα γελᾶτε τὸ λεχθὲν, εἰ ταπεινοφροσύνη ἐπαίρει: ἀλλὰ μὴ θαυμάσητε: ἐπαίρει, ὅταν μὴ γνησία ᾖ. Πῶς καὶ τίνι τρόπῳ; Ὅταν διὰ τὸ ἀποδέξασθαι ἀνθρώπους γένηται, καὶ οὐχὶ Θεὸν, ὅταν πρὸς τὸ ἐπαινεῖσθαι καὶ μεγαλοφρονεῖν: καὶ γὰρ τοῦτο διαβολικόν. Ὥσπερ γὰρ πολλοὶ διὰ τὸ μὴ κενοδοξεῖν κενοδοξοῦσιν: οὕτω καὶ διὰ τὸ ταπεινοῦσθαι ἐπαίρονται διὰ τὸ μέγα φρονεῖν. Οἷον, ἦλθέ τις ἀδελφὸς ἢ καὶ οἰκέτης, προσελάβου αὐτὸν, τοὺς πόδας ἔνιψας, εὐθέως μέγα ἐφρόνησας: Ἐποίησα, λέγεις, ὃ οὐδεὶς ἐποίησε, κατώρθωσα τὴν ταπεινοφροσύνην. Πῶς οὖν ἄν τις ἐν τῇ ταπεινοφροσύνῃ μένοι; Εἰ μνημονεύει τῆς παραγγελίας τοῦ Χριστοῦ τῆς λεγούσης: Ὅταν πάντα ποιήσητε, λέγετε, ὅτι Ἀχρεῖοι δοῦλοί ἐσμεν: καὶ πάλιν τοῦ Διδασκάλου τῆς οἰκουμένης λέγοντος: Ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι. Ὁ πείσας ἑαυτὸν, ὅτι οὐδὲν μέγα κατώρθωσεν, ὅσα ἂν ποιήσῃ, οὗτος μόνος ταπεινοφρονεῖν δύναται, ὁ μὴ πρὸς τὸ τέλος ἥκειν νομίζων. Πολλοὶ ἀπὸ ταπεινοφροσύνης ἐπήρθησαν. Ἀλλὰ μὴ ἡμεῖς τοῦτο πάθωμεν. Ἐποίησάς τι ταπεινόν; μὴ φρονήσῃς μέγα, ἐπεὶ τὸ πᾶν ἀπώλεσας. Τοιοῦτος ἦν ὁ Φαρισαῖος: ἐπήρθη, ἐπειδὴ ἐδίδου τοῖς πένησι τὰς δεκάτας, καὶ τὸ πᾶν ἀπώλεσεν. Ἀλλ' οὐχ ὁ τελώνης οὕτως. Ἄκουε Παύλου πάλιν λέγοντος: Οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι. Ὁρᾷς, ὅτι οὐκ ἐπῆρεν αὐτὸν, ἀλλὰ παντοίως συνέστελλε καὶ ἐταπείνου, καὶ ταῦτα εἰς τὴν ἄκραν κορυφὴν ἀνεληλυθώς; Καὶ οἱ τρεῖς παῖδες ἐν πυρὶ ἦσαν, καὶ ἐν μέσῃ τῇ καμίνῳ, καὶ τί ἔλεγον; Ἡμάρτομεν, ἠνομήσαμεν μετὰ τῶν πατέρων ἡμῶν. Τοῦτό ἐστι καρδίαν συντετριμμένην ἔχειν. Διὰ τοῦτο ἠδύναντο λέγειν: Ἀλλ' ἐν καρδίᾳ συντετριμμένῃ, καὶ πνεύματι ταπεινώσεως προσδεχθείημεν. Οὕτω καὶ μετὰ τὸ ἐμπεσεῖν εἰς τὴν κάμινον, σφόδρα ἦσαν τεταπεινωμένοι, καὶ μᾶλλον ἢ πρὸ τοῦ ἐμπεσεῖν. Ἐπειδὴ γὰρ εἶδον τὸ θαῦμα τὸ γενόμενον, ἀναξίους νομίσαντες ἑαυτοὺς τῆς σωτηρίας, εἰς ταπεινοφροσύνην κατηνέχθησαν. Ὅταν γὰρ πεισθῶμεν, ὅτι παρ' ἀξίαν μεγάλα εὐηργετήμεθα, τότε μάλιστα ἀνιώμεθα. Καίτοι τί παρ' ἀξίαν εὐηργετήθησαν ἐκεῖνοι; Ἐξέδωκαν ἑαυτοὺς εἰς κάμινον, ἐξῃχμαλωτίσθησαν, ἑτέρων ἁμαρτόντων (ἔτι γὰρ νέοι ἦσαν) καὶ οὐκ ἐγόγγυσαν, οὐδὲ ὠργίσθησαν, οὐδὲ εἶπον: Ναὶ, τί γὰρ ἡμῖν ἀγαθὸν, ὅτι δουλεύομεν τῷ Θεῷ; τί ὠφελήσαμεν προσκυνοῦντες αὐτόν; Οὗτος ἀσεβής ἐστι, καὶ γέγονεν ἡμῶν δεσπότης: μετὰ τῶν εἰδωλολατρῶν ὑπὸ τοῦ εἰδωλολάτρου κολαζόμεθα, εἰς αἰχμαλωσίαν ἤχθημεν, πατρίδος ἐξεπέσομεν, ἐλευθερίας, τῶν πατρῴων ἁπάντων, αἰχμάλωτοι καὶ δοῦλοι γεγόναμεν, βασιλεῖ βαρβάρῳ δουλεύομεν. Οὐδὲν τούτων εἶπον: ἀλλὰ τί; Ἡμάρτομεν, ἠνομήσαμεν: καὶ οὐδὲ ὑπὲρ ἑαυτῶν, ἀλλ' ὑπὲρ τῶν ἄλλων ποιοῦνται τὴν δέησιν: Ὅτι βασιλεῖ, φασὶν, ἐχθίστῳ καὶ πονηροτάτῳ παρέδωκας ἡμᾶς. Πάλιν ὁ Δανιὴλ δεύτερον εἰς λάκκον ἐμβεβλημένος, ἔλεγεν: Ἐμνήσθη μου γὰρ ὁ Θεός. Διὰ τί οὐκ ἂν ἐμνήσθη, ὦ Δανιὴλ, ὅτε αὐτὸν ἐδόξασας ἐπὶ τοῦ βασιλέως, λέγων: Καὶ ἐγὼ οὐκ ἐν τῇ σοφίᾳ τῇ οὔσῃ ἐν ἐμοί: ἀλλ' ὅτε ἐνεβλήθης εἰς λάκκον λεόντων διὰ τὸ μὴ ὑπακοῦσαι τῷ πονηροτάτῳ δόγματι ἐκείνῳ, διὰ τί οὐκ ἂν ἐμνήσθη; Δι' αὐτὸ δὴ τοῦτο. Οὐχὶ δι' αὐτὸν ἐμβέβλησαι νῦν; Ναὶ, φησὶν, ἀλλὰ πολλῶν ὀφειλέτης εἰμί. Εἰ δὲ ἐκεῖνος τοιαῦτα μετὰ τοσαύτην ἀρετὴν, τί ἂν εἴποιμεν λοιπὸν ἡμεῖς; Ἀλλ' ὁ Δαβὶδ ἄκουε τί φησι: Καὶ ἐὰν εἴπῃ μοι: Οὐ τεθέληκά σε, ἰδοὺ ἐγὼ, ποιείτω μοι τὸ ἀρεστὸν ἐνώπιον αὐτοῦ: καίτοι μυρία ἔχων εἰπεῖν ἑαυτοῦ κατορθώματα. Καὶ ὁ Ἠλεὶ δέ φησι: Κύριος αὐτὸς, τὸ ἀρεστὸν ἐνώπιον αὐτοῦ ποιήσει. δʹ. Τοῦτο δούλων εὐγνωμόνων, μὴ μόνον ἐν ταῖς εὐεργεσίαις, ἀλλὰ καὶ ἐν ταῖς κολάσεσι, καὶ ἐν ταῖς τιμωρίαις τὸ πᾶν αὐτῷ παραχωρεῖν. Πῶς γὰρ οὐκ ἄτοπον, εἰ ἡμεῖς μὲν δεσπότας ἐῶμεν τύπτοντας τοὺς οἰκέτας, εἰδότες ὅτι φείδονται αὐτῶν, ἅτε αὐτῶν ὄντων ἐκείνων, ὁ δὲ Θεὸς κολάζων οὐ φείσεται; Τοῦτο καὶ ὁ Παῦλος ᾐνίξατο εἰπών: Ἐάν τε ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τοῦ Κυρίου ἐσμέν. Οὐ βούλεται αὐτῷ, φησὶ, τὸν πλοῦτον ἐλαττωθῆναι, οἶδε πῶς κολάζει, οἰκείους κολάζει παῖδας. Οὐδεὶς ἡμῶν μᾶλλον αὐτοῦ φείδεται τοῦ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγόντος ἡμᾶς, τοῦ τὸν ἥλιον ἀνατέλλοντος, τοῦ βρέχοντος, τοῦ ψυχὴν ἐμπνέοντος, τοῦ τὸν Υἱὸν αὐτοῦ δεδωκότος ὑπὲρ ἡμῶν. Ἀλλ' ὅπερ ἔφην, καὶ δι' ὃ πάντα μοι ταῦτα εἴρηται, ταπεινοφρονῶμεν, ὡς χρὴ, μετριάζωμεν, ὡς χρή: μὴ ἀφορμὴ ἡμῖν τοῦτο γενέσθω ἐπάρσεως. Ταπεινὸς εἶ, καὶ πάντων ἀνθρώπων ταπεινότερος; μὴ διὰ τοῦτο μέγα φρόνει, μηδὲ ἑτέροις ὀνείδιζε, μὴ ἀπολέσῃς τὸ καύχημα. Διὰ τοῦτο ταπεινοφρονεῖς, ἵνα ἀπονοίας ἀπαλλαγῇς. Ἂν τοίνυν δι' αὐτῆς εἰς ἀπόνοιαν πέσῃς, κρεῖττον μὴ ταπεινοφρονεῖν. Ἄκουε γὰρ Παύλου λέγοντος: Διὰ τοῦ ἀγαθοῦ μοι κατεργάζεται θάνατον, ἵνα γένηται καθ' ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. Ὅταν εἰς ἔννοιαν ἔλθῃς θαυμάσαι ἑαυτὸν ἐπὶ ταπεινοφροσύνῃ, νόησον τὸν Δεσπότην σου, ποῦ κατῆλθε, καὶ οὐκέτι θαυμάσεις σαυτὸν οὐδὲ ἐπαινέσεις, ἀλλὰ καὶ καταγελάσεις σαυτοῦ ὡς οὐδὲν πεποιηκότος. Πάντως ἑαυτὸν ὀφειλέτην εἶναι νόμιζε. Ἅπερ ἂν ποιήσῃς, ἐκείνην ἀναμιμνήσκου τὴν παραβολὴν, Τίς ἐξ ὑμῶν, φησὶν, ὃς ἔχει δοῦλον, μὴ εἰσελθόντι αὐτῷ, Ἀνάπεσον, λέγει; Οὐχὶ λέγω ὑμῖν, ἀλλὰ, Στῆθι, καὶ διακόνει μοι. Μὴ χάριν ἴσμεν τοῖς οἰκέταις ἡμῶν διακονουμένοις ἡμῖν; Οὐδαμῶς. Ἀλλ' ὁ Θεὸς ἡμῖν οἶδε χάριν οὐκ αὐτῷ διακονουμένοις, ἀλλὰ τὸ ἡμῖν συμφέρον ποιοῦσι. Πλὴν ἀλλὰ μὴ οὕτω διακεώμεθα, ὡς χάριν εἰδότος αὐτοῦ, ἵνα μᾶλλον εἰδῇ, ἀλλ' ὡς ὀφειλὴν ἐκπληροῦντες: καὶ γὰρ ὄντως ὀφειλὴ τὸ πρᾶγμα, καὶ ὀφειλῆς ἐστι πάντα, ἅπερ ἂν πράττωμεν. Εἰ γὰρ ἀργυρίου παῖδας ὠνούμενοι, πάντα ἡμῖν αὐτοὺς ζῇν βουλόμεθα, καὶ ὅσα ἂν ἔχωσιν ἡμῖν ἔχειν, πόσῳ μᾶλλον ὁ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν, ὁ μετὰ ταῦτα τιμίῳ αἵματι ἡμᾶς πριάμενος; Τιμὴν κατέβαλεν ὑπὲρ ἡμῶν, ὅσην οὐδεὶς οὐδὲ ὑπὲρ τέκνου καταβαλεῖν ἂν ἀνάσχοιτο, τὸ αἷμα ἐξέχεε τὸ ἑαυτοῦ. Ἂν οὖν μυρίας ἔχοντες ψυχὰς, ταύτας πάσας καταθώμεθα, ἆρα τὴν ἴσην ἀποδώσομεν; Οὐδαμῶς. Διὰ τί; Ὅτι αὐτὸς οὐκ ὀφείλων ἡμῖν τοῦτο πεποίηκεν, ἀλλὰ τὸ πᾶν χάριτος γέγονεν, ἡμεῖς δὲ λοιπὸν ὀφείλομεν. Καὶ αὐτὸς Θεὸς ὢν, δοῦλος γέγονε, καὶ οὐκ ὢν ὑπὸ θάνατον, ὑπὸ τὸν θάνατον γέγονεν ἐν σαρκί: ἡμεῖς δὲ, κἂν μὴ ὑπὲρ αὐτοῦ καταθώμεθα τὰς ψυχὰς, τῷ νόμῳ τῆς φύσεως πάντως καταθησόμεθα, καὶ ἄκοντες μικρὸν ὕστερον αὐτῆς ἀποστησόμεθα. Οὕτω καὶ ἐπὶ τῶν χρημάτων, κἂν μὴ δι' αὐτὸν αὐτὰ δῶμεν, διὰ τὴν τῆς τελευτῆς ἀνάγκην ἀποδωσόμεθα. Οὕτω καὶ ἐπὶ τῆς ταπεινοφροσύνης, κἂν μὴ δι' αὐτὸν ταπεινοφρονήσωμεν, διὰ τὰς θλίψεις, διὰ τὰς συμφορὰς, διὰ τὰς δυναστείας ταπεινωθησόμεθα. Ὁρᾷς οὖν, ὅση ἡ χάρις; Οὐκ εἶπε: Τί γὰρ μέγα ποιοῦσιν οἱ μάρτυρες; κἂν μὴ δι' ἐμὲ ἀποθάνωσι, τεθνήξονται πάντως: ἀλλὰ πολλὴν αὐτοῖς οἶδε χάριν, ὅτι ἑκόντες ἀποτίθενται ὅπερ ὕστερον ἀπὸ τῆς φύσεως ἄκοντες ἔμελλον. Οὐκ εἶπε: Τί γὰρ μέγα ποιοῦσιν οἱ τὰ χρήματα κενοῦντες; πάντως αὐτὰ ἀποθήσονται καὶ ἄκοντες, ἀλλὰ πολλὴν καὶ τούτοις οἶδε χάριν, καὶ οὐκ αἰσχύνεται ἐπὶ πάντων ὁμολογῶν, ὅτι ἐτράφη παρὰ τῶν δούλων ὁ δεσπότης. Καὶ γὰρ καὶ τοῦτο δόξα δεσπότου, τὸ οἰκέτας ἔχειν εὐγνώμονας: καὶ τοῦτο δόξα δεσπότου, τὸ οὕτω φιλεῖν αὐτὸν τοὺς δούλους: καὶ τοῦτο δόξα δεσπότου, τὸ οἰκειοῦσθαι τὰ ἐκείνων: καὶ τοῦτο δόξα δεσπότου, τὸ μὴ ἐπαισχύνεσθαι ἐπὶ πάντων ὁμολογεῖν. Αἰδεσθῶμεν τοίνυν τὴν τοσαύτην ἀγάπην τοῦ Χριστοῦ, διαθερμανθῶμεν τῷ φίλτρῳ. Κἂν ταπεινὸς ᾖ τις, κἂν εὐτελὴς, ἀκούωμεν δὲ ὅτι φιλεῖ ἡμᾶς, μάλιστα πάντων διαθερμαινόμεθα πρὸς αὐτὸν, καὶ εἰς τιμὴν αὐτὸν ἄγομεν σφοδράν: καὶ ἡμεῖς φιλοῦμεν, ὁ δὲ Δεσπότης ἡμῶν ἡμᾶς φιλεῖ τοσοῦτον, καὶ οὐ διανιστάμεθα; Μὴ, παρακαλῶ, μὴ οὕτω ῥᾴθυμοι γινώμεθα περὶ τὴν σωτηρίαν τῶν ἡμετέρων ψυχῶν, ἀλλὰ καὶ ἀγαπῶμεν κατὰ δύναμιν τὴν ἡμετέραν, καὶ πάντα κενώσωμεν εἰς τὴν ἀγάπην αὐτοῦ, καὶ ψυχὴν, καὶ χρήματα, καὶ δόξαν, καὶ πᾶν ὁτιοῦν, μετὰ χαρᾶς, μετὰ εὐφροσύνης, μετὰ προθυμίας, μὴ ὡς ἐκείνῳ τι παρέχοντες, ἀλλ' ὡς ἡμῖν αὐτοῖς. Τοιοῦτος γὰρ τῶν φιλούντων ὁ νόμος. Εὖ πάσχειν ἡγοῦνται, ὅταν κακῶς πάσχωσι διὰ τοὺς φιλουμένους. Οὕτω τοίνυν καὶ ἡμεῖς διακεώμεθα περὶ τὸν Δεσπότην τὸν ἡμέτερον, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.