Interpretation of the Epistle to Philemon

Three discourses on “Commentary on the Epistle to Philemon” were delivered by St. John Chrysostom in Constantinople in 402. They set out a view of the nature of slavery, which the saint considers inevitable, but at the same time unnatural, because it is a consequence of sin. The Church does not recognize the difference between slave and free and encourages Christian masters to free their slaves, or at least treat them with dignity, as brothers in Christ. The first conversation touches on the topic of mercy and compassion. In the 2nd, the saint says that we must find the motivation for love in the love of Christ. In the 3rd conversation we are talking about prayer, which then becomes a great blessing when we do deeds worthy of it. *The title of the work in Greek is ῾Υπόμνημα εἰς τὴν πρὸς Θιλήμονα ἐπιστολήν. *The title of the essay in Latin is In epistulam ad Philemonem argumentum et homiliae 1-3. First of all, we need to talk about the reason for writing this message, and then about other issues. What was the reason? A certain Philemon, one of the venerable and noble men - and that he was a venerable man is evident from the fact that his whole house was faithful and so faithful that it is even called the church, as (Paul) says when he writes: “and the church of your own!” (Phil. 1:2), also testifies to his great obedience and that through him “the hearts of the saints are at rest” (Phil. 1:7), and commands in the same letter to prepare an inn for himself (Phil. 1:22), since his house, it seems to me, was a refuge for all the saints - this venerable husband had a servant Onesimus. Onesimus, having stolen something from his master, ran away; and what he really stole, listen to what (Paul) says: “If he has offended you in any way, or should,... I will pay” (Phil. 1:18, 19). Then, coming to Paul in Rome, finding him in prison and being taught teachings from him, he was baptized there; and that he accepted the gift of baptism there is evident from the words: “whom I begot in my chains” (Phil. 1:10). Therefore, Paul writes a letter in which he entrusts him to his master, so that he will forgive him in everything and accept him as already regenerated. Some say that there is no need to add this message (to the canon of sacred books), since it concerns an unimportant matter, only one person; but let those who express such disapproval know that they themselves are worthy of many reproaches. Not only such small epistles and those written about such ordinary subjects should have been accepted (into the canon); but it is desirable that someone be able to tell us the complete history of the apostles, so that not only what they wrote and said, but also about their other way of life, what they ate and when they ate, when they sat and where they went, what they did every day, what countries they visited, what house they entered and where they swam, he would tell about all this in detail - everything they did was filled with such great benefit! But many do not know the benefits that come from this, and therefore express disapproval. If we, looking only at the places where they sat or were tied up, at soulless places, often turn to them in thought, imagine their virtues, awaken from our carelessness and become more zealous, then all the more would it be so if we heard their words and their other deeds. If everyone asks about a friend, where he lives, what he does, where he goes, then tell me, shouldn’t we know all this about the universal teachers of the universe? Whoever lives spiritually, his clothes, his gait, his words, his deeds, in general, everything brings benefit to those who listen, and no obstacles or difficulties are encountered. However, it is useful for you to know that this message concerns necessary items. Look how much good there is in it. Firstly (we learn) that we must be attentive to everything, because if Paul shows so much concern for the fugitive, the robber and the thief, and does not refuse and is not ashamed to send him away with such praise, then all the more should we not be careless in such cases. Secondly, that the slave class should not be considered rejected, even if they have reached the extreme degree of evil, because if the thief and fugitive became so virtuous that Paul wanted to have fellowship with him and wrote: “that he might serve me in your place” (Phil. 1:13), then all the more one should not despair of free people. Thirdly, that there is no need to take slaves away from their masters, because if Paul, being so confident in Philemon’s goodwill towards him, did not want to keep Onesimus, who was so necessary and useful to him, without the will of the master, then all the more we should not do this. If a slave is a virtuous person, then all the more should he remain in service and respect the authority of the master in order to benefit everyone in the house. Why take the candle off the lampstand “and put it under a bushel” (Matthew 5:15)? Oh, if only those who are outside could be brought inside the city! But what do you say if he turns out to be unfit even then? Why, tell me? Is it because he will enter the city? But think that being outside, he will be even worse; if he, being inside, turns out to be unfit, then much more (will he be so) being outside; here, with a caring master, he will be free from inevitable worries, and there these worries, perhaps, will distract him from more necessary and spiritual objects. That is why blessed Paul gives (slaves) such excellent advice: “Whether you are called as a slave,” he says, “do not be embarrassed; but if you can become free, then make the best use of it” (1 Cor. 7:21), that is, remain in slavery. And the most necessary thing is that the word of God should not be blasphemed, as he himself says in the message: “Slaves who are under the yoke should consider their masters worthy of all honor, so that there is no blasphemy against the name of God and the teaching" (1 Tim. 6:1). Even the pagans will say that even a slave can please God; otherwise many would be forced to blaspheme and say that Christianity overthrows the entire order of life, taking slaves from their masters and doing something else? (This message) teaches us not to be ashamed of slaves if they are virtuous; if Paul, the most excellent of all people, speaks of him (Onesimus) in this way, then how much more should we (do this) with our (slaves). After such merits, although we have not yet said everything, will anyone really think that this message was included (in the canon) in vain? Wouldn't that be extreme madness? So, I ask you, let us listen with attention to the message written by the apostle; Having already received so much benefit from it, we will receive even more with consistent reading. These conversations were delivered by the saint in Antioch between 393 and 397. You might be interested in: